Uniform Lesson for December 6, 2020
Scripture passage and lesson focus:Matthew 1:1-6, 16-17
This week, we begin a series on “Call in the New Testament.” We lead off with four lessons from Matthew focusing on the most essential call of them all (at least for Christians) — God’s call of Jesus. While, as we shall see, this call is complicated by the mystery of incarnation (how does God issue a call to Godself?), it nevertheless (from the human point of view) follows the trajectory of calls throughout Scripture. It starts this week way back with Abraham, and then rolls out through three blocks of 14 generations each, culminating with “Joseph the husband of Mary, of whom Jesus was born.”
Matthew 1:1-6 — Genealogy as call
It may seem strange to begin a call story with a list of long-dead ancestors. You may have heard the slogan, “There is no such thing as a second-generation Christian,” meaning that God’s call and claim on our lives is a matter of personal responsibility and choice, not heredity. We more easily resonate with stories of adult callings — through encounters with burning bushes (Moses), or Damascus Road experiences (Paul), or a voice from heaven and a spirit descending (Jesus at the Jordan). Even Jeremiah’s call preceded his formation in his mother’s womb (Jeremiah 1:5), not the womb of an ancient ancestor hundreds of years before. Surely Jesus’ call is about something more than genetics and genealogy and generations of people long, long ago.
And yet, in the world of Scripture, one way to confirm an individual’s call is by linking that call to others with whom God has been in covenant — the longer ago, the better. The God of Scripture calls people not only individually but corporately and communally, down through the generations. The Gospel writer is beginning an argument regarding the identity of Jesus as the long-awaited Messiah. We might be more drawn to spectacular circ*mstances of his individual birth (that will come later), but Matthew’s audience was deeply concerned about how Jesus’ call connected to their own as God’s covenant people. It’s one thing to have a great call story connected to your life and your generation. It’s another thing to trace one’s call story all the way back to Abraham and Sarah and each generation that followed. Jesus will need some sense that his call is for the long haul as his life and ministry progresses. Fourteen times three equals 42 generations.
Matthew 1:16-17 — Women as well
Almost as impressive as the length of these call credentials is their breadth. While some branches of Judaism insist on matrilineal descent, Matthew leads off with Abraham (not Sarah), and cites a patrilineal link in each generation. However, there are some women in the list, and a fascinating sorority it is! First there’s Tamar, who tricked her father-in-law into having two sons by her when he failed to provide her a surrogate (Genesis 38). Then there’s Rahab, who risked her life in order to shelter and save the Israelite spies on their way to the Promised Land (Joshua 2). Next there’s Ruth, who used shrewd means to secure the protection of Boaz, her future husband (Ruth 3). Then there’s Bathsheba (though she’s not mentioned by name), who suffered King David’s assault and betrayal, yet bore him the future king, Solomon (1 Kings). Last there is Mary, whose righteousness may exceed that of Joseph (more on this next week), who also gives birth in ways that are surprising and out of the ordinary. Jesus is thus called into being by a federation of women whose chutzpah puts most of the men on this list to shame. So, not only is this list inclusive regarding gender, it is expansive when it comes to calls entailing risk. This Jesus will be called to a ministry that will require risk every step of the way. It will end on a cross. One can only speculate on the names Jesus might have recited to himself on the way up Golgotha. Were they patrilineal: Abraham, David and Joseph? Or matrilineal: Tamar, Rahab, Ruth, Bathsheba and Mary?
Of course, there’s another twist right at the end. Up to this point, all the women have been attached to the men by the preposition “by.” But in verse 16, Joseph is listed as “the husband of Mary, of whom Jesus was born.” Joseph is not cited as the “father” of Jesus, for reasons that later theological discussions may deem obvious. But here, at the end of this particular genealogy, the writer may be pointing toward a heavenly Father, who has the most chutzpah of them all!
For discussion:How does your genealogy undergird your call? How can risky ancestors inspire risky disciples? How does God, with us, take the biggest risk of all?
RICHARD BOYCE is the dean of the Charlotte campus of Union Presbyterian Seminary, and associate professor of preaching and pastoral leadership. He is a minister member of the Presbytery of Western North Carolina.
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