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Ancestry © is possibly the most extensive software package that helps us to develop our family tree. Knowing your family history enables you to appreciate your identity.
The story of Jesus in the New Testament begins with a family tree. In a strange twist, the genealogy by which Matthew attempts to establish the position of Jesus as a son of David, the King of Israel, includes women. But he does not name Sarah or even Rebecca, the matriarchs of Israel.
In Chapter 1 of Matthew’s account, four women are named. They could have formed a rogues’ gallery. Tamar, Rahab, Ruth and Bathsheba (not even directly named but described by association) all formed part of the lineage of Jesus, the Holy One.
These four women were associated, rightly or wrongly, with suspicions of sexual impropriety. Three of them were non-Jews.
Bathsheba was married to a non-Jew before David killed him. Tamar tricked her father-in-law into sleeping with her because he broke his promise to her. Rahab was a prostitute. She, a Canaanite, believed in the Hebrew God when she showed kindness to the Hebrew spies.
Ruth, the Moabite, was from a tribe that was one of Israel’s hated neighbours. There was a specific injunction for the Hebrew men not to marry Moabites.
What do we make of this mixed group of women? What is God telling us?
Matthew appears to be saying from the start that God’s grace is for all. Whatever condition we are in, God is welcoming us with open arms.
Some may guard the church doors to shut them in our faces, but God, The All-Knowing One, accepts us. This history makes a mockery of colour, race and history. All are welcome and can participate in God’s grand plans.
As did Elizabeth and Mary, the story told in Luke, chapter 1. We are not told how long Elizabeth was married, but we know she had no children. When Elizabeth became pregnant, she remained in isolation for five months.
Fascinatingly, Elizabeth interpreted this pregnancy as God’s doing through which He had shown her approval, taking away her disgrace among the people.
Why would Elizabeth stay in isolation for more than half of her pregnancy? Was it caution? Was it to hide from the village gossipers?
Whatever the reason, Elizabeth held two competing thoughts in her heart: this is God’s doing, and I felt shame because I had no child. Such conflict is not uncommon. We all deal with thoughts that clash and make us uncertain.
The question is: which thought will prevail? Will we believe God or fuss about what others say or may say about us? Will we be prisoners of the words and judgment of others?
Unknown to Elizabeth, a significant turn of events that would confirm the working of God was taking place elsewhere. An angel was telling Mary that Elizabeth was pregnant in her old age.
The beautiful words, “For nothing is impossible with God”, were the judgment of God pronounced to Mary about Elizabeth. Is that declaration limited to childbearing by older women? Or does it have broader applicability? Would we dare to find out?
Mary was a simple woman who had her life planned. An angelic visit disrupted her plans, introducing the risk of shame and disgrace. She lived in a small village and was virtually a nobody. Can we imagine what that town would say about a single woman with a fiancé who became pregnant?
She was nervous but game to take the risks. She trusted God’s words! She did not enter a bargaining battle: I will do it if you do this for me. The angel Gabriel then gave her a sign for assurance: go and see your relative Elizabeth! It is reassuring that God sometimes gives us signs to recognize the path we should take.
The women—Elizabeth and Mary—met, and the promises were confirmed. Elizabeth captured the moment with the words: “Blessed is she who has believed that what the Lord has said to her will be accomplished.”
This is the same dilemma that confronted Thomas and us now: do we believe without proof, or do we need evidence to believe? When we are confronted with the same challenge in our lives, what will we do?
Mary burst into singing a very revolutionary song. She first praises God’s transformation of the world. But she enunciates three powerful positions.
Firstly, Mary asserts that God is mindful of the humble but scatters the proud. By choosing a Nobody (Mary), God signalled that He sides with the humble. Should we not be careful how we treat those who are lowly and without the trappings of great wealth?
Why should we curry favour with the rich and mighty? They do not need us except as underlings. God indicates that He will take us just as we are. What will we do?
Secondly, Mary points to God turning the world upside down. God will bring down the powerful and lift up the humble. How many times have we witnessed men who strut and then fall quickly from their pinnacles of power? Why do we strut? Why not humble ourselves?
Thirdly, He will feed people experiencing poverty but leave those who boast of their riches hungry. Should we not be asking ourselves about the way we use our wealth?
Let us use this Christmas to reflect. It is not merely a time to satisfy our senses. Tomorrow will surely come. Will we be better prepared to face it?
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