12/2
So what do we know about Mary in
our first study of the season?
* The genealogy in Matthew (1:
1-17) includes only 4 women. Namely, Tamar, Rahab, Ruth, and the wife of Uriah. Each an outsider in their own way.
Tamar,
a gentile proselyte who conceives twins by her father-in-law Judah
Rahab,
a prostitute who spied for Joshua
Ruth,
a Moabite woman who stayed with Naomi and then seduced Obed the grandfather of
David
And
the wife of Uriah, IE, Bathsheba, who committed adultery with David resulting
in Uriah’s death.
And then finally Mary…must be the author alerting us that there is something unusual in the
birth we’re going to hear about
* Matthew goes to great lengths to
establish the line of Jesse and then abruptly tells us it leads to Joseph, the
husband of Mary so that Jesus’ lineage only appears to be the house of David.
Maybe another way of saying this is not
the messiah you expect…
* Much to be said about Joseph and
his response to Mary’ s pregnancy
Engagement,
often as young as 12, had the full weight of a marriage contract. The woman
would stay with her parents until she came of age, physically. All marriage
contract obligations, dowry et al, would already have been fulfilled.
At
that time, adultery was the only legal grounds for divorce. And the punishment
for adultery was stoning. (Although only in the city….if no one hears a cry for
help, it’s deemed consensual and therefore adultery. In the country, no one can
hear a cry, so the woman is presumed not guilty…)
Hillel,
however, had a more liberal view. A husband could divorce for anything that
displeased him or that he found
unacceptable. And a public pronouncement was not necessary. An
announcement of divorce before two witnesses was sufficient, so Joseph could
divorce her quietly. Leaving unanswered the question as to what would happen
when she showed.
Joseph
is described as righteous, that is law abiding, , we have deeper
righteousness. Did Jesus know this story? Are we to remember it when Jesus uses
his cast the first stone argument to save the woman charged with adultery?
* The there is of course the virgin question. Much has been made of
the fact that Matthew quotes from the Septuagint version of Isaiah which uses
the word parthenos (1:23) whereas in Hebrew, the word is alma, or young woman.
Although generally that would be the same thing, though in Genesis 34:3 it applies to
Dina who just had intercourse with Shechem. Matthew wants to connect with the
prophet, but this could have simply referred to the wife of Ahaz.
* Now…as for Luke, there’s a very
different agenda. Luke starts out detailing the relationship between Mary and
Elizabeth, Jesus and John.
Elizabeth
the wife of Zechariah, a temple priest, a tall steeple preacher, an
establishment professional. And Mary, the poor country cousin? Elizabeth with
her own miraculous birth setting the
stage for Mary’s. John, who would be forerunner Elijah to
cousin Jesus' Messiah.
An
angel brings Mary the message. And her ultimate response, in the words of Luke (and Paul Mc
Cartney) is Let it be…
The song she sings , what we call the Magnificat, (Luke
1: 46-55) goes back to Hannah’s song ( 1 Samuel 2:1-10) and Miriam’s song at
the Red Sea (Ex.15:19-30) and Deborah (Judges 5: 1-31) and Judith ( Jdth 16:
1-17). Mary’s song joins that Old Testament feminist liberationist
proclamation. There’s no denying it, it’s open
class warfare:
51 He has shown strength with his arm;
he
has scattered the proud in the thoughts of their hearts;
52
he
has brought down the mighty from their thrones
and
exalted those of humble estate;
53
he
has filled the hungry with good things,
and
the rich he has sent away empty.
Try as you might, you can’t metaphorize that
away. Sorry. It’s gospel.
Where else do we hear that song now?
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