I recently took on an eleven-day challenge to follow a prescribed nutrition regime, exercize twenty minutes a day, connect daily with one or more others on my team, get seven hours of sleep, drink three litres of water daily, give up one bad habit, and take on one good habit. It was great.
My exercise consisted of walking home from work and using a dance-mat to follow coreographed steps on a screen. The discipline was good for me. I felt healthy, vibrant, and alive-- all this in the middle of winter!
The habit I gave up was watching movies every night and the habit I took on was reading two books of Proverbs daily, preferably in the morning before work. I discovered that reading Proverbs, for me, was tedious. Very.
To make the reading more interesting to me I began looking for patterns. I noticed that most verses said the same thing twice, with some variation. I am told this is called in literary terms "chiasmus".
Here is an example: Proverbs 2: 11 "Discretion shall preserve thee,
Understanding shall keep thee:"
I appreciated some insights from my aging father on some of the passages. He remarked that Proverbs 2:16, which reads, "To deliver thee from the strange woman, even from the stranger which flattereth with her words;" referred to falseness and that flattery is the "hard way disguised as the easy way".
I well remember my first encounter with the "hard way versus the easy way" concept. I had taken my second daughter, then age eight, to the eye doctor for the first time. This particular child was famous in our household for refusing to imbibe prescribed medications. My husband and I typically teamed up to hold her arms (one of us) and administer the dose (the other of us). It could grow to wrestling match proportions. So here we were at the pediatric opthamologist's office needing to apply eye-drops to dilate her pupils. I generously offered my assistance. To my chagrin, the doctor asked me to leave the room. I was border-line mortified. To my surprise he too stepped out of the room in less than a minute, smiling and unruffled, and the job was done. There was no squalling and thrashing about. There were no artificial restraints applied. How did he accomplish this, I wanted to know. He said, "It was simple. I asked her if she would like to do this the hard way or the easy way. She chose the easy way."
This changed everything at our house. Now we knew the secret incantation. "Do you want to do this the hard way or the easy way?" We found that our children were very motivated by the opportunity to be in charge of their own choices. When it was bedtime they could do it "the hard way" (be carried to bed and dressed in p.j.'s by us), or "the easy way" (go by themselves and get themselves ready for bed). When it was time to get dressed in the morning they could choose "the hard way" (we chose the clothes and set the pace), or "the easy way" (they chose). This amazing trick could be manipulated to work in almost every instance.
Proverbs 4:7 intones that, "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding." The process of gaining parenting wisdom is circuitous and serendipitous. It's as if we're alsways spinning the radio tuner to catch the channel or sound bite that will be helpful with a particular child and your own or your husband's particular nature, seeing as how we didn't come with instruction books. Or did we? We have the scriptures, classic literature, the gift and guidance of the Holy Ghost, and the insights and experience of family, friends, and professionals. I like to think of the Gift of the Holy Ghost as my "tuning fork" to that which I need to learn.
Speaking of instructions, in Proverbs 6:16-19 are found, "These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren.
I have heard learning described as occuring in four phases-- the first being the "core phase" wherein is learned right vs. wrong, good vs. bad, and so forth. The early years of childhood afford opportunities to encounter and identify these seven traits and learn why and how to avoid them and acquire self-control. All other learning is dangerous in the hands and lives of those who have not chosen to take the Lord's word and honor his loving and righteous desires for us, His children.
May we be examples for good in the lives of our children, our neigbors, our associates. May we learn wisdom. May we choose the better path. May we take the "easy way" of responsible choice and self-control. May our tuning fork be ever receptive to the Holy Ghost. May we quickly repent of actions the Lord finds abominable.
How fitting that the Book of Proverbs ends with what my young adult daughter calls her "Power Scripture". She finds strength and inspiration reading Proverbs 31:10-31, "Who can find a virtuous woman? for her price is far above rubies." Notice the description of her character. Notice her desires and actions.
"The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. She is like the merchants' ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. She girdeth her loins with strength, and strengtheneth her arms. She perceiveth that her merchandise is good: her candle goeth not out by night. She layeth her hands to the spindle, and her hands hold the distaff. She stretcheth out her hand to the poor; yea, she reacheth forh her hands to the needy. She is not afraid of the snow for her household: for all her household are clothed with scarlet. She maketh herself coverings of tapestry; her clothing is silk and purple. Her husband is known in the gates, when he sitteth among the elders of the land. She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates."
My personal Power Proverb is Proverbs 3:5, "Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths" So let it be said, so let it be done.
Tuesday, January 11, 2011
Monday, January 3, 2011
Joseph's Story
If Joseph's story as presented in the first two chapters of the Gospel of St. Matthew were to be diagramed in the Grand Argument Storymind model, how would it look?
We will need to identify four journeys, or points of view. These can be described as the Objective Journey, the Main Character Journey, the Impact Character Journey, and the Subjective Character Journey.
We will need to identify the drivers of the story and the passengers of the story. The drivers make the story happen. The story wouldn't exist without the drivers. The passengers can be described as the skeptic (questions, doubts), reason (needs or provides quantifiable answers), emotion (goes by feelings), and the sidekick (often the comic relief but more importantly the bearer of hope, belief, and faith).
We will need to identify the protagonist (or hero), the contagonist (the manipulator), the guardian (the protector--who is always weak), and the antagonist (or bad guy).
Finally, we will need to plug all these into the Mythological Cycle of the Journey Story. The cycles are as follows...
Let us say that the birth of Jesus is the Objective Journey. The story would not exist without this event. This event is what made everything in Matthew 1 & 2 happen. Now the question is who is the Main Character and who is the Impact Character in this account? If it is indeed Joseph's story, then wouldn't Joseph be the main character? It is Joseph's choice that allows Mary to live and give birth. It is Joseph's choice that provides a tribal lineage for Jesus. It is Joseph's choice that provides a nuclear family for Jesus to be brought up in. It is Joseph's choice that took them to Bethlehem. It is to Joseph that the angel appeared in this telling of the birth of Jesus.
If Joseph is the main character then Mary would be the impact character. It was Joseph who allowed her to live, give birth, make the journey, etc.
If we are seeing the story objectively through Joseph's point of view we are outside the story. The Subjective Character Journey would put us inside the story. We would see as they saw, feel as they felt, etc. The subjective character journey then is the story of Joseph and Mary together.
There is no mention in Matthew 1 & 2 of Caesar's decree or a journey to Bethlehem to be a part of a census or to be taxed. There is mention of King Herod and his concern of a popular or prophetic challenge to his right to the throne. I am going to identify Herod as the story's driver.
Now to address the various passengers and their roles. Joseph, I will say, is the skeptic. His lawfully betrothed was found to be expecting a child and he knew he was not the father. For him to believe her claim of a virgin conception would require a leap of faith beyond all reason. Nothing less than a visitation by an angel could dispell his doubts. Later he receives warning after warning and instruction followed by instruction to protect and provide for the infant Jesus. Yes, Joseph would be the skeptic.
The reasonable characters in this story would be the chief priests, the scribes and the wisemen whose search of scripture and knowledge of prophecies lent legitamacy to both Mary's claim and Herod's irrational fear of a supposed newborn King of the Jews.
The emotional character would be Mary. Afterall, it was she who would have died without Joseph's mercy towards her. It was she who would have born an illegitimate child and thus suffered life-long disgrace. It was she who was the one who stood to suffer the most in travel and travail. It was she who was dependent on the intervention of angels at each turn of the tale.
The sidekick character, the one who remains ever hopeful, ever believing, ever faithful would be the angel who appears repeatedly to give witness, instruction, and comfort.
The protagonist, or hero, is Joseph in this particular account. The antagonist is Herod and Herod's son Archelaus--definitely the bad guys. Then who would be the contagonist and who would be the guardian? Is the angel the manipulator or is the angel the protector? The protector is always weak. The angel is weak in that he is only a messenger. He can take no action. But the angel is also the one who manipulates Joseph to make choices that have no grounding in reason. I will say that the wise men from the east are the guardians. The are weak for a number of reasons. They were ignorant of Herod's own ignorance and of Herod's plot to destroy the very person they have come so far to homage. They are weak because their only recourse to protect the infant is to leave secretly by another route. They protect by bringing another witness as to the veracity of Mary's claim and the angel's proclamation. They protect by providing valuable goods with which the destitute couple can barter to provide a living as long as would be needed til they could provide for themselves. This leaves the angel as the contagonist or manipulator.
Can two chapters comprised of a mere forty-eight verses or sentences by diagramed in the mythological cycle of the Journey Story? Let's try.
Where would Joseph have crossed the threshold or point of no return? This account begins with Joseph, describing himself as a just man and therefore not willing to make of Mary a public example for being found with child, being of a mind to put her away privily. This would have been the orthodox or accepted thing to do. There would have been no shame for Joseph and no physical injury to Mary. Their lives would have proceeded according to custom -- injured of heart and reputation but without permanent repercussion other than Mary being forever dependent on her parents or becoming a beggar and her child forever a bastard outcast of society. I would say that Joseph crossed the threshold when he took Mary to wife as he was instructed to do in a dream. He crossed the threshold when he believed the words of the angel which confirmed Mary's claim that the child in her was conceived of the Holy Ghost. He crossed the threshold when he accepted the counsel to name the baby Jesus, which means "he shall save his people from their sins." What exactly Joseph thought that to mean is not given here -- whether this would be a physical or a spiritual redemption or both. The only explanation given here is that it was a fulfillment of a prophesy recorded in the book of Isaiah in the fourteenth verse of the seventh chapter.
The call to adventure is given by the angel in a dream to Joseph, telling him to arise and flee into Egypt. The help came from the wise men who unwittingly provided the where-with-all to make the journey. They might have heard from travelers of Herod's merciless strike at the innocents of Bethlehem and all the surrounding coasts. The prize Joseph gained would have been their very lives. The prize Joseph gained might have been the faith he gained from being sustained during the flight and subsequent days of political refuge. The prize might have been Mary's growing confidence in his ability to recieve and follow personal revelation which blessed her, the child, and the family with safety. They learned to believe and trust in the providence of their God.
The Threshold Return experience would then be when they returned to the land of Israel. His attainment of the prize might have been his patience in awaiting further direction from God. The help that he again received would be the angelic message in a dream to "take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life." After doing so Joseph was again helped by heavenly messenger as to his choice of location -- "he turned aside into the parts of Galilee". All along these were tests to Joseph's faithfulnees, submissiveness, and mercy.
Wow! Joseph's story does indeed fit the Mythological Cycle of the Journey Story as described in the Storymind model. Amazing.
We will need to identify four journeys, or points of view. These can be described as the Objective Journey, the Main Character Journey, the Impact Character Journey, and the Subjective Character Journey.
We will need to identify the drivers of the story and the passengers of the story. The drivers make the story happen. The story wouldn't exist without the drivers. The passengers can be described as the skeptic (questions, doubts), reason (needs or provides quantifiable answers), emotion (goes by feelings), and the sidekick (often the comic relief but more importantly the bearer of hope, belief, and faith).
We will need to identify the protagonist (or hero), the contagonist (the manipulator), the guardian (the protector--who is always weak), and the antagonist (or bad guy).
Finally, we will need to plug all these into the Mythological Cycle of the Journey Story. The cycles are as follows...
- The hero crosses a threshold--a point of no return. Identify the threshold moment.
- A helper comes -- there is a call to adventure.
- A prize is gained -- this could be change or growth of the hero.
- The hero crosses a threshold return. The real story is not over yet. This is where the prize becomes useful.
- There is a return to the world, or what has become of the world in the hero's absense.
- There is another prize gained.
- A helper, or helpers, appear again.
- There are tests.
Let us say that the birth of Jesus is the Objective Journey. The story would not exist without this event. This event is what made everything in Matthew 1 & 2 happen. Now the question is who is the Main Character and who is the Impact Character in this account? If it is indeed Joseph's story, then wouldn't Joseph be the main character? It is Joseph's choice that allows Mary to live and give birth. It is Joseph's choice that provides a tribal lineage for Jesus. It is Joseph's choice that provides a nuclear family for Jesus to be brought up in. It is Joseph's choice that took them to Bethlehem. It is to Joseph that the angel appeared in this telling of the birth of Jesus.
If Joseph is the main character then Mary would be the impact character. It was Joseph who allowed her to live, give birth, make the journey, etc.
If we are seeing the story objectively through Joseph's point of view we are outside the story. The Subjective Character Journey would put us inside the story. We would see as they saw, feel as they felt, etc. The subjective character journey then is the story of Joseph and Mary together.
There is no mention in Matthew 1 & 2 of Caesar's decree or a journey to Bethlehem to be a part of a census or to be taxed. There is mention of King Herod and his concern of a popular or prophetic challenge to his right to the throne. I am going to identify Herod as the story's driver.
Now to address the various passengers and their roles. Joseph, I will say, is the skeptic. His lawfully betrothed was found to be expecting a child and he knew he was not the father. For him to believe her claim of a virgin conception would require a leap of faith beyond all reason. Nothing less than a visitation by an angel could dispell his doubts. Later he receives warning after warning and instruction followed by instruction to protect and provide for the infant Jesus. Yes, Joseph would be the skeptic.
The reasonable characters in this story would be the chief priests, the scribes and the wisemen whose search of scripture and knowledge of prophecies lent legitamacy to both Mary's claim and Herod's irrational fear of a supposed newborn King of the Jews.
The emotional character would be Mary. Afterall, it was she who would have died without Joseph's mercy towards her. It was she who would have born an illegitimate child and thus suffered life-long disgrace. It was she who was the one who stood to suffer the most in travel and travail. It was she who was dependent on the intervention of angels at each turn of the tale.
The sidekick character, the one who remains ever hopeful, ever believing, ever faithful would be the angel who appears repeatedly to give witness, instruction, and comfort.
The protagonist, or hero, is Joseph in this particular account. The antagonist is Herod and Herod's son Archelaus--definitely the bad guys. Then who would be the contagonist and who would be the guardian? Is the angel the manipulator or is the angel the protector? The protector is always weak. The angel is weak in that he is only a messenger. He can take no action. But the angel is also the one who manipulates Joseph to make choices that have no grounding in reason. I will say that the wise men from the east are the guardians. The are weak for a number of reasons. They were ignorant of Herod's own ignorance and of Herod's plot to destroy the very person they have come so far to homage. They are weak because their only recourse to protect the infant is to leave secretly by another route. They protect by bringing another witness as to the veracity of Mary's claim and the angel's proclamation. They protect by providing valuable goods with which the destitute couple can barter to provide a living as long as would be needed til they could provide for themselves. This leaves the angel as the contagonist or manipulator.
Can two chapters comprised of a mere forty-eight verses or sentences by diagramed in the mythological cycle of the Journey Story? Let's try.
Where would Joseph have crossed the threshold or point of no return? This account begins with Joseph, describing himself as a just man and therefore not willing to make of Mary a public example for being found with child, being of a mind to put her away privily. This would have been the orthodox or accepted thing to do. There would have been no shame for Joseph and no physical injury to Mary. Their lives would have proceeded according to custom -- injured of heart and reputation but without permanent repercussion other than Mary being forever dependent on her parents or becoming a beggar and her child forever a bastard outcast of society. I would say that Joseph crossed the threshold when he took Mary to wife as he was instructed to do in a dream. He crossed the threshold when he believed the words of the angel which confirmed Mary's claim that the child in her was conceived of the Holy Ghost. He crossed the threshold when he accepted the counsel to name the baby Jesus, which means "he shall save his people from their sins." What exactly Joseph thought that to mean is not given here -- whether this would be a physical or a spiritual redemption or both. The only explanation given here is that it was a fulfillment of a prophesy recorded in the book of Isaiah in the fourteenth verse of the seventh chapter.
The call to adventure is given by the angel in a dream to Joseph, telling him to arise and flee into Egypt. The help came from the wise men who unwittingly provided the where-with-all to make the journey. They might have heard from travelers of Herod's merciless strike at the innocents of Bethlehem and all the surrounding coasts. The prize Joseph gained would have been their very lives. The prize Joseph gained might have been the faith he gained from being sustained during the flight and subsequent days of political refuge. The prize might have been Mary's growing confidence in his ability to recieve and follow personal revelation which blessed her, the child, and the family with safety. They learned to believe and trust in the providence of their God.
The Threshold Return experience would then be when they returned to the land of Israel. His attainment of the prize might have been his patience in awaiting further direction from God. The help that he again received would be the angelic message in a dream to "take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life." After doing so Joseph was again helped by heavenly messenger as to his choice of location -- "he turned aside into the parts of Galilee". All along these were tests to Joseph's faithfulnees, submissiveness, and mercy.
Wow! Joseph's story does indeed fit the Mythological Cycle of the Journey Story as described in the Storymind model. Amazing.
Saturday, January 1, 2011
Thoughts on Matthew's Story of Christmas
My father had invited all his children to read the first two chapters of Matthew and join with him on a conference call to share what thoughts may have come to us. Our call was scheduled to happen the Sunday after Christmas. Christmas was on a Saturday this year so the reading of these chapters took place, most appropriately, on Christmas day itself.
My first thought about "Matthew's Story of Christmas" is that he actually put it in writing. He wrote it down and then, by great sacrifice and effort through the ages--most unknown to me--it is here in the New Testament. Two thousand years after this miraculous event it is preserved in a book which enjoys wide publication. Not only that, I am priveleged to live in a literate society and I, a woman, have the ability to read the story myself. I think of all the ages where workers like me had to depend on the paintings on the church walls and ceilings and stained glass window art to know the stories of the bible. I think of all the ages when church services were not even conducted in my native tongue! Oh yes, I am priveleged. What I take so for granted--each little part--was bought at such a price. I owe thanks to Johannes Gutenberg and to Martin Luther and to William Tyndale, to name a few, and to so many others whose names are lost in the annals of time.
I find it fascinating that Matthew could quote forty-two generations of genealogy of Jesus Christ! Not many children born today can lay claim to forty-two generations preceding their birth. I also find it interesting that these forty-two generations were divided into fourteen-generation segments. Matthew handily summarizes this for us (Matt. 1: 17) saying there were fourteen generations from Abraham to David and fourteen generations from David to the generation which was carried to Babylon and fourteen generations from Babylon to Jesus Christ.
The implications of these numbers are certainly lost on me. I wonder whether Kabbalistic Jews would extract greater significance from this passage of scripture than I do.
Matthew quotes the generations of Joseph, Christ's father by marriage or adoption, so this is the TRIBE of Jesus. I understand that Mary was a cousin to Joseph so this would also be her tribe. However, as it is written it is Joseph's lineage. With Abraham this tribe was named or established. With David this tribe entered its golden age. When carried to Babylon this tribe was lost. With Jesus Christ this tribe was redeemed. Through adoption all people's of the earth can receive the blessings of Abraham and his tribe. This is possible through the priesthood ordinance of baptism into the family of Jesus Christ.
Here is a pattern of birth, growth, loss, and redemption. Examples of turnings such as these can be found among all peoples in all times and even in individual lives. How would we describe times of birth, growth, loss, and redemption in our own lives?
In less than fifty verses Matthew mentions the power of a dream five times! God communicates to man through dreams. Be mindful that dreams of this nature refer only to those aspects of our lives over which we have stewardship. Note: Matt. 1: 20...the angel of the Lord appeared unto him in a dream, saying... Matt. 2: 12...and being warned of God in a dream... Matt. 2: 13...the angel of the Lord appeareth to Joseph in a dream, saying... Matt. 2: 19... an angel of the Lord appeareth in a dream to Joseph.... and Matt. 2: 22...being warned of God in a dream....
Just as remarkable as the dreams was the immediate action taken by those who had these dreams to obey the council given in the dreams. Here are some of the action words given in the dreams: "fear not", "take unto thee Mary thy wife", "warned ...not [to]return to Herod", "Arise" and "flee", "Arise" and "go into the land of Israel", and finally the warning to "turn aside... into ...Galilee".
How many examples of "Arise and flee" are found in the scriptures? In a sense Adam and Eve were instructed to do so when they left the garden. Moses fled the palace and later led the Israelites in their flight from Egypt. Abraham fled the priest who was to sacrifice him. Lot and his family were instructed to flee Sodom without a backward glance. Joseph fled from the wife of Potipher rather than yield to temptation. Are there times in our lives when we have or should "arise and flee"?
Any one of these admonitions recounted by Matthew would result in social condemnation, inconvenience, punishment, and even the possibility of perishing. Joseph would have been looked down upon for taking Mary to wife. Mary had apparently exercised infidelity to Joseph and so could have been punished to the most severe extent of the law. The wisemen could have been jailed for mocking the king by not returning with promised information. At the very least they were inconvenieced to leave by a different route than the one they came by. The scriptures are silent as to their fate. They might even have suffered death, for all we know.
By heeding heavenly counsel Joseph and Mary became homeless, without income, with little or no means to obtain food, lodging, clothing--anything! Add upon that they were strangers in a strange land--speaking a different language, worshiping a different God, ethnically set apart from neighbors while in Egypt. For all we know they traveled alone on roads beset by thieves and murderers. When they were instructed to return they were not able to live among former family and friends. Again they were strangers, having to reestablish a livlihood in parts unknown to them. They did not know what perils they escaped--the blood bath of Herod's "murder of the innocents", for instance. They had to do all they did in complete faith and without support of any loved ones.
How many of us would "Arise" and immediately leave all we knew or owned, even under cover of darkness? This is what was asked of the parents of the infant and youthful Jesus.
When my children were young their name for King Herod was King Horrid. This ruler, at the height of power, was obsessed with eradicating challenges to his supremacy. He consulted all the best tools that the arm of flesh could provide -- the source of knowledge (priests and scribes) and the source of power (swords and the military). Who was his nemesis? An infant. Herod, in a futile attempt to retain his dominion struck at the hearts of his subjects by slaughtering the infants and toddlers in Bethlehem and the surrounding regions. Herod's legacy of selfishness and fear remains even to this day as countless lives are snuffed out before they draw breath.
What part does Egypt play in the preparation of key prophets, I wonder. Abraham spent time in Egypt. His life was threatened there. Was he educated there? Did he learn astrology and mathematics and writing there? Joseph spent time in Egypt. He was instructed there, imprisoned there, and finally became wealthy and influential there. Even the children of Israel who were led out of Egypt were civilized there for many generations.
It is not clear how long Joseph, Mary, and Jesus found sanctuary in Egypt. Afterall, King Herod's death is recorded to have been 4 B.C. (or four years before Christ's birth) and Archelaus was supposed to have ascended the throne at 18 years of age or 3 B.C. (more or less). Archelaus made himself unpopular due to extreme brutality and so was deposed at 6 A.D. This makes the use of historical calendars and events problematic as the dates to not sinc with Matthew's account. The family's time in Egypt could have been a matter of days, weeks, months, or even years.
How would we describe our own place and time of preparation and education? Have we found ourselves ever to be strangers in a strange land? What motives have prescribed our choices?
In a way the account of the nativity found in Matthew is the story from Joseph's point of view. It is the story of Joseph's conversion, of Joseph's forgiveness and subsequent actions. It is the story of Joseph's commitment to this unforseen turn of events in his life that changed everything for him. It is the story of Joseph's humility and submission to God's will for him.
My first thought about "Matthew's Story of Christmas" is that he actually put it in writing. He wrote it down and then, by great sacrifice and effort through the ages--most unknown to me--it is here in the New Testament. Two thousand years after this miraculous event it is preserved in a book which enjoys wide publication. Not only that, I am priveleged to live in a literate society and I, a woman, have the ability to read the story myself. I think of all the ages where workers like me had to depend on the paintings on the church walls and ceilings and stained glass window art to know the stories of the bible. I think of all the ages when church services were not even conducted in my native tongue! Oh yes, I am priveleged. What I take so for granted--each little part--was bought at such a price. I owe thanks to Johannes Gutenberg and to Martin Luther and to William Tyndale, to name a few, and to so many others whose names are lost in the annals of time.
I find it fascinating that Matthew could quote forty-two generations of genealogy of Jesus Christ! Not many children born today can lay claim to forty-two generations preceding their birth. I also find it interesting that these forty-two generations were divided into fourteen-generation segments. Matthew handily summarizes this for us (Matt. 1: 17) saying there were fourteen generations from Abraham to David and fourteen generations from David to the generation which was carried to Babylon and fourteen generations from Babylon to Jesus Christ.
The implications of these numbers are certainly lost on me. I wonder whether Kabbalistic Jews would extract greater significance from this passage of scripture than I do.
Matthew quotes the generations of Joseph, Christ's father by marriage or adoption, so this is the TRIBE of Jesus. I understand that Mary was a cousin to Joseph so this would also be her tribe. However, as it is written it is Joseph's lineage. With Abraham this tribe was named or established. With David this tribe entered its golden age. When carried to Babylon this tribe was lost. With Jesus Christ this tribe was redeemed. Through adoption all people's of the earth can receive the blessings of Abraham and his tribe. This is possible through the priesthood ordinance of baptism into the family of Jesus Christ.
Here is a pattern of birth, growth, loss, and redemption. Examples of turnings such as these can be found among all peoples in all times and even in individual lives. How would we describe times of birth, growth, loss, and redemption in our own lives?
In less than fifty verses Matthew mentions the power of a dream five times! God communicates to man through dreams. Be mindful that dreams of this nature refer only to those aspects of our lives over which we have stewardship. Note: Matt. 1: 20...the angel of the Lord appeared unto him in a dream, saying... Matt. 2: 12...and being warned of God in a dream... Matt. 2: 13...the angel of the Lord appeareth to Joseph in a dream, saying... Matt. 2: 19... an angel of the Lord appeareth in a dream to Joseph.... and Matt. 2: 22...being warned of God in a dream....
Just as remarkable as the dreams was the immediate action taken by those who had these dreams to obey the council given in the dreams. Here are some of the action words given in the dreams: "fear not", "take unto thee Mary thy wife", "warned ...not [to]
How many examples of "Arise and flee" are found in the scriptures? In a sense Adam and Eve were instructed to do so when they left the garden. Moses fled the palace and later led the Israelites in their flight from Egypt. Abraham fled the priest who was to sacrifice him. Lot and his family were instructed to flee Sodom without a backward glance. Joseph fled from the wife of Potipher rather than yield to temptation. Are there times in our lives when we have or should "arise and flee"?
Any one of these admonitions recounted by Matthew would result in social condemnation, inconvenience, punishment, and even the possibility of perishing. Joseph would have been looked down upon for taking Mary to wife. Mary had apparently exercised infidelity to Joseph and so could have been punished to the most severe extent of the law. The wisemen could have been jailed for mocking the king by not returning with promised information. At the very least they were inconvenieced to leave by a different route than the one they came by. The scriptures are silent as to their fate. They might even have suffered death, for all we know.
By heeding heavenly counsel Joseph and Mary became homeless, without income, with little or no means to obtain food, lodging, clothing--anything! Add upon that they were strangers in a strange land--speaking a different language, worshiping a different God, ethnically set apart from neighbors while in Egypt. For all we know they traveled alone on roads beset by thieves and murderers. When they were instructed to return they were not able to live among former family and friends. Again they were strangers, having to reestablish a livlihood in parts unknown to them. They did not know what perils they escaped--the blood bath of Herod's "murder of the innocents", for instance. They had to do all they did in complete faith and without support of any loved ones.
How many of us would "Arise" and immediately leave all we knew or owned, even under cover of darkness? This is what was asked of the parents of the infant and youthful Jesus.
When my children were young their name for King Herod was King Horrid. This ruler, at the height of power, was obsessed with eradicating challenges to his supremacy. He consulted all the best tools that the arm of flesh could provide -- the source of knowledge (priests and scribes) and the source of power (swords and the military). Who was his nemesis? An infant. Herod, in a futile attempt to retain his dominion struck at the hearts of his subjects by slaughtering the infants and toddlers in Bethlehem and the surrounding regions. Herod's legacy of selfishness and fear remains even to this day as countless lives are snuffed out before they draw breath.
What part does Egypt play in the preparation of key prophets, I wonder. Abraham spent time in Egypt. His life was threatened there. Was he educated there? Did he learn astrology and mathematics and writing there? Joseph spent time in Egypt. He was instructed there, imprisoned there, and finally became wealthy and influential there. Even the children of Israel who were led out of Egypt were civilized there for many generations.
It is not clear how long Joseph, Mary, and Jesus found sanctuary in Egypt. Afterall, King Herod's death is recorded to have been 4 B.C. (or four years before Christ's birth) and Archelaus was supposed to have ascended the throne at 18 years of age or 3 B.C. (more or less). Archelaus made himself unpopular due to extreme brutality and so was deposed at 6 A.D. This makes the use of historical calendars and events problematic as the dates to not sinc with Matthew's account. The family's time in Egypt could have been a matter of days, weeks, months, or even years.
How would we describe our own place and time of preparation and education? Have we found ourselves ever to be strangers in a strange land? What motives have prescribed our choices?
In a way the account of the nativity found in Matthew is the story from Joseph's point of view. It is the story of Joseph's conversion, of Joseph's forgiveness and subsequent actions. It is the story of Joseph's commitment to this unforseen turn of events in his life that changed everything for him. It is the story of Joseph's humility and submission to God's will for him.
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