Episcopal Church of the Incarnation

West Point, Mississippi

The Fourth Sunday of Advent (A)

Isaiah 7.10-16 Psalm 80.1-7, 16-18 Romans 1.1-7 Matthew 1.18-25

Isaiah 7.10-16

1) This prophecy occurs in the context of Isaiah’s encounter with King Ahaz (which begins at 7.1), in which the prophet urges the king not to submit to Assyria.

a) The prophet offers the king a sign that his counsel is true.

b) Ahaz refuses the sign, indicating that his mind is already made up.

c) The sign now to be given is, therefore, not to confirm what the prophet has advised the king of, but to confirm that what the prophet speaks is true.

2) “The young woman” (v. 14): The term in Hebrew is Hā’almâ. This is not the technical term for “virgin” (bĕtûlâ), but Matthew renders this term in Greek as parthenos (“virgin”).

a) Matthew, as a Hebrew and Aramaic speaker, would clearly have known the Hebrew word.

i) In using parthenos, Matthew is making a conscious choice of one meaning of the Hebrew term for young woman.

3) The child referred to by Isaiah may be understood to be a sign of the continuation of the Davidic dynasty, and for this reason can be called “Immanuel” (“God with us”).

Psalm 80.1-7, 16-18

1) A communal lament, in which the people implore God to receive them back into covenant.

a) The psalm dates, probably, from the capture of the Northern Kingdom (Israel), but before the fall of Judah.

i) The lament is thus one for use in the Temple.

2) The reference in v. 2 to God coming “to help us”, and in vv. 3 and 7 to showing the “light of [His] countenance” is an invocation of God’s very presence as the surest sign of the people being restored into covenant relationship.

a) In ancient Jewish thought this would be indicated by God’s presence in the ark (v. 1, “you that are enthroned upon the cherubim”).

b) In Christian thought God’s very presence is indicated by His Incarnation, as confirmed by v. 16’s references to God’s hand being upon the “son of man” who sits at God’s right hand.

Romans 1.1-7

1) Paul follows the ancient rhetorical conventions in his greeting and salutation to the Romans, describing first himself and his mission.

a) Our translation has him describe himself as “a servant of Jesus Christ,” but the word in Greek (doulos) very clearly means “slave”.

i) Paul is referencing the O.T. practice of persons referring to themselves as “slaves” of the Lord (cf. Pss. 27.9; 31.17; 89.51).

(1) Moses is referred to as a slave at 2 Kgs. 18.12; Joshua at Judges 2.8; Abraham at Ps. 105.42).

(a) Paul thus belongs to the same line of those called by God. He is “called to be an apostle”. (Cf. Gal. 1.15.)

2) Paul stresses that his gospel is part of the divine and ancient plan first revealed in the O.T., in the call of Israel. Thus his reference to the prophets.

3) Paul describes the nature of Christ. Jesus is descended in the flesh from David. He is the Son of God from eternity, but His divinity has been declared in His resurrection, by which He has also manifested His Spirit upon believers. (Cf. Acts. 2.36.)

4) Paul’s call to be the apostle to the Gentiles (v. 5) is described by him at Gal. 1.12, 16. Here his reference to those who are “called to belong to Jesus Christ” reflects his theology that faith is something that begins with hearing (akoē) and ends with personal commitment or submission (hypakoē).

a) The Romans are “called to be saints” (v. 7). This usage echoes the Septuagint version of Exodus 12.16, in which the Israelites are called at the exodus from Egypt (to be God’s people). Paul is thus continuing his theme of call as both personal (to him) and personal to all.

i) The original phrase in Romans is closer to “holy people,” as in “called saints”. The usage “called to be saints” is implied.

Matthew 1.18-25

1) Matthew’s telling of Jesus’ birth flows directly from his telling of the genealogy, dream and annunciation.

a) Mary is referred to as “engaged” (betrothed) to Joseph. In ancient Judea engagement included the right of cohabitation.

i) The normal age of betrothal for girls in Judea was twelve and a half, but was probably a little higher in Galilee. Mary would not, likely, have been older than fourteen.

2) The Gospel teaches of the virginal conception of Jesus, but is silent on the subsequent virginity of Mary. Mary’s “perpetual virginity” (a doctrine held in parts of the Church) is not, however, excluded by the text.

3) Joseph is described as a “righteous” man. His righteousness is reckoned to be obedience to the law, but his justice is tempered by compassion and mercy, for under the law he could condemn Mary as unfaithful, and have her stoned to death.

a) Joseph resolves to save Mary from condemnation and death before the angel advises him that the baby is of God.

4) The child will “save his people from their sins”. This reflects the etymology of the name Jesus.

5) Matthew’s citation of the Isaiah prophecy that God will be “God with us” also reflects the N.T. shift of the O.T. theme of the glory of God (His presence, shekinah) being manifested in a Person.

a) “God with us” becomes “God saves”.