January 4 - "Go into the World, Make Disciples"

Epiphany

January 4, 2026

Williamstown, MA

Scripture : Isaiah 60:1-6, Matthew 2:1-12

Tradition has its place. It grounds us and reassures us, especially when life seems chaotic

and what’s next is hard to discern. Tradition, though, can also be a disservice. Its implicit

comfort and reliability can lead us to complacency which leads us to avoid questioning

longstanding assumptions even in the face of changed circumstances.

This story of the magi is part of a longstanding church tradition in which we conflate

Luke’s and Matthew’s birth narratives. Think Christmas pageants. A cute and endearing tableau

retelling the birth story with kids dressed as Mary and Joseph, a doll for Jesus unless there is a

new baby among the congregation, whether boy or girl, angels with their halos and wings, and

shepherds and wise men, the latter dressed in men’s bathrobes. Even though Luke’s narrative is

prominent on Christmas Eve, the traditional service of lessons and carols in many churches

includes the magi. Frankly, we sort of swoon over all of this, but then, why spoil this with

theological questions and discrepancies?

Conflating these two birth narratives, the only ones in scripture, is a self-inflicted

disservice. Doing this, glosses over each writer’s distinctive agenda due to two different

contexts.

Matthew, writing in Antioch, addressed a second-generation community of Jewish

Christians. He contrasted the rule of two kings, Herod and Jesus, although the latter not

specifically as a king, but the son of David. Though Jesus’ actual birth was undated, it likely

occurred towards the end of Herod’s reign, which in contemporary language, was a dumpster fire

due to his paranoia. There is no historical account that Herod ordered the slaughter of the

children, which followed the flight of the Holy Family to Egypt. Nevertheless, that ruthless order

was characteristic of his desire to kill those he feared, which included family and friends.

Matthew connected the birth to the First Testament by drawing upon Micah 5:2, “But you, O

Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for

me one who is to rule in Israel, whose origin is from of old, from ancient days.” As for the star,

we could speculate that Matthew tied it to Numbers 24:17, “a star shall come out of Jacob, and a

scepter shall rise out of Israel.”

The magi were not Jews. By bringing gentiles into the narrative at the beginning of Jesus’

life, Matthew conveyed to the Antioch church that Jesus came not only for Jews, but for gentiles

as well. Thus, he assured the church’s Jewish-gentile mix that Jesus was the legitimate Messiah

for all the world.

From this perspective, I see Matthew’s understanding of Jesus’ messiahship as

encompassing a broad inclusive worldview. Two other stories in Matthew’s gospel stand out in

this regard, in contrast to Luke’s.

After Jesus’ baptism, he went into the wilderness for forty days. Both gospels had

temptation accounts of Jesus’ encounter with the devil. In each account Jesus faced three

temptations: turning stones into bread, throwing himself off the pinnacle of the Temple and

trusting angels will save him, and bowing down to the devil in exchange for dominion over the

world. Each of them began with the devil asking Jesus to prove himself by turning stones into

bread. Luke and Matthew diverged in the last two temptations. Whereas Luke’s second

temptation was dominion over the world and the third throwing himself off the Temple’s

pinnacle, Matthew’s second temptation was throwing himself off the Temple’s pinnacle and the

final was dominion over the world.

The other story was the ascension account. In Luke’s account, Acts 1:4, Jesus instructed

the remaining 11 disciples to remain in Jerusalem to await the Holy Spirit. Whereas Matthew

wrote at the end of his gospel, “And Jesus came and said to them, ‘All authority in heaven and

on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in

the name of the Father and of the Son and of the Holy Spirit and teaching them to obey

everything that I have commanded you. And remember, I am with you always, to the end of the

age.’” (Mat. 28:18-20)

Antioch was one of the Jesus movement’s two centers, the other being Jerusalem.

Located in a predominantly Greek metropolis, the Antioch church had a more expansive

perspective on who could be part of the movement as opposed to the Jerusalem church’s more

orthodox, tightly circumscribed perspective.

Implicitly, Matthew’s gospel encouraged evangelism.

Evangelism, one of the basic tenets of the Church, gives mainline Protestants like us

some discomfort. We don’t see ourselves standing on street corners passing out pamphlets telling

people to get right with Jesus, and we certainly can’t bring ourselves to tell someone they can’t

get into heaven if they don’t accept Jesus as their Lord and Savior.

About 25 years ago, Anthony Robinson, a UCC pastor, observed in his book,

Transforming Congregational Culture, that the mainline church’s traditional self-identification

as a civic institution implicitly promoted church membership, especially congregational

leadership, as fulfilling a civic obligation over explicitly fulfilling a spiritual need. This

hampered its members from speaking easily and openly about why their faith and their church

mattered to them.

Today, as the mainline church no longer holds a prominent place in our communities, the

lingering effects of church as a civic institution may render us uncomfortable to talk openly

about our faith in unfamiliar social settings. We may even have difficulty articulating what role

faith plays in our lives or why it is important to us. We may even have difficulty finding words to

invite unchurched people to join us in worship.

We won’t grow the church, however, without evangelism. Evangelism, though, is not

only what we say or how we talk about our faith. It is also how we live out our faith. As the

hymn says, “And they’ll know we are Christians by our love, by our love Yeah they’ll know we

are Christians by our love.” Love as action, not emotion.

Furthermore, we can’t share our faith without building relationships. When Jesus talked

about faith, he did it in relationship with other people; side by side listening to their stories with

an empathetic ear. Hearing those stories gave him what he needed to advocate for them when he

spoke truth to power.

As stated in the UCC Statement of faith, “In Jesus Christ, the man of Nazareth, our

crucified and risen Lord, he has come to us and shared our common lot, conquering sin and death

and reconciling the world to himself.” Those are words for all of us. Sharing our common lot

means being with people as we listen to their stories. Their stories can be joyous celebrations or

woeful lamentations. They can reveal things about their circumstances which we didn’t know,

which in turn can make us better allies to work on their behalf. Their stories could even reshape

our ministries.

Many people have stories. Stories of hurt, loss, uncertainty, maybe even abuse from all

that has gone on this past year. Immigrants who are in legal limbo because their immigration

attorney was suspended. People on SNAP whose benefits were stopped in November because

Congress put a priority on winning over the other party rather than serving us. People whose

health insurance premiums just rose dramatically because giving tax breaks to billionaires had a

higher priority than keeping health insurance premiums affordable for everyday people. People

who are house poor, particularly in a town like Williamstown, because affordable housing is

scarce. Did you see Friday’s Berkshire Eagle report that our 4% unemployment rate is the

highest it’s been since 2021 as job growth slowed in 2025?

Admittedly, being with people and listening to their stories can be intimidating because

we enter an unknown….”what do I say? or I don’t know what to do.”

While solving someone’s situation is ideal, the reality is resolution is more often beyond

our resources and capabilities. It’s important, though, that they know they were heard and that

someone took time to care about them. Doing this gives them hope because someone shares their

burden. They are not alone.

Matthew’s gospel, particularly the end, also known as the Great Commission, reminds me

of a song by Natalie Sleeth. “Go ye, go ye into the world and make disciples of all the nations.

Go ye, go ye into the world and I will be with you there. Go ye, go ye, into the world and take

the Gospel to all the people. Go ye, go ye into the world and I will be with you there.”

Getting people to come to church means leaving the church. Leave the church and go into

the community to build relationships with people who don’t go to church and listen to their

stories. Or maybe it is not about leaving the church as much as taking the church out into the

community.

What would be different if we reimagined the church? What would be different if we

didn’t think of the church as an institution? What would be different if church was not a noun?

What would be different if church was verb?

January 11 - "Baptism and the Kingdom of God"

Baptism of our Lord

January 11, 2026

Williamstown, MA

Scripture: Matthew 3:13-17

Jesus’ baptism marked the start of his ministry. His ministry was wide-ranging, which makes describing it succinctly difficult. Furthermore, as preachers we come to the pulpit each week carrying what rests on our hearts and what we believe resides in the collective hearts of the congregation.

Jesus’ ministry challenged the empire’s power. Then, it was Rome. Its economy took money from the anawim, the everyday people, to enrich the already rich and powerful. It kept peace through fear, notably an army bearing instruments of violence.

Over the past eight days we have witnessed a contemporary empire’s power. The invasion and capture of Maduro eight days ago demonstrated the raw power of its apex and the shootings of three people by federal agents, two wounded in Portland, Oregon and one fatality in Minneapolis, made clear that the abuse of power at the top has allowed its agents on the ground to disregard ethical and moral restraints imposed by human dignity.

Though baptism has many theological meanings, Paul’s perspective, that baptism binds us into the body of Christ, makes it the foundation of the church. Our celebration this morning with Carolyn’s baptism, bringing Conor, Dietmar, and John into membership by reaffirmation of their baptisms, and reaffirming our baptisms binds us not only as a congregation, but as siblings in Christ, children of God.

The gospels’ meta theme was God’s incarnation in Jesus who taught us that God’s kingdom on earth was an alternative to the empire. Both birth narratives set up the confrontation between two kingdoms. The proclamation in Luke, “Glory to God in the highest heaven, and on earth peace among those whom he favors!” echoed the proclamation for Ceasar’s reign. When Matthew wrote that the magi asked Herod where they might find the child “who has been born king of the Jews,” he named the confrontation. The confrontation between the two kingdoms, the empire and God’s kingdom came to head beginning on what we know as Palm Sunday, when the processions of Jesus and Pilate entered Jerusalem on opposite sides of the city. The former an unarmed contingent holding fast to the teachings of their rabbi, whose message was a profoundly and radically inclusive love, facing the latter, an armed contingent displaying the instruments of the empire’s power. Though several days later the empire executed Jesus on a cross, his resurrection after three days proclaimed that God’s life-giving ways will always trump the empire’s ways of death. That love will always cast out fear. That real power is humility and that swords will be beaten into ploughshares.

Just as baptism began Jesus’ ministry, it is ours as well. The Holy Spirit, which was sealed in us at our baptisms, empowers us to continue the ministry Jesus began 2000 years ago. Though today’s empire is not the Roman Empire, the empire’s character remains. Though this week’s news might tempt us to name the current administration as the empire, it’s not just this administration. The empire has been organized by a world view believing in scarcity, not abundance, ensuring peace with instruments of violence, not the bread and the cup, measuring wealth by possession, not generosity, securing the individual, not the common good. 

That we have food insecurity is an outrage when we are the richest nation in the history of world and our farmers collectively produce more food than we can eat, particularly when we realize that by accepting food pantries, we implicitly accept begging as part of the solution. In the recent fatal shooting in Hinsdale this past week, the victim’s family cited the medical system’s failure for the victim to get treatment for his mental illness. We can probably name other failings. Our current problems transcend governance by both parties.

Jesus’ ministry was both prophetic and caring for the people who were crushed by the empire’s power or were relegated to its margins. The familiar adage, “Comfort the afflicted and afflict the comfortable,” summed it up well. As the church we’re called to be prophetic. That would be to speak truth to power, regardless of who holds the power. We’re also called to comfort those who are afflicted, people whose hope is dimmed due to economics, race, immigration status, gender and sexual expression and limited physical and mental capabilities. 

I am truly grateful for having this opportunity to serve you for the past six months. We are the body of Christ whom God calls every day to use our gifts to bring forth God’s realm of peace and justice into this world rooted in a radically inclusive love. We remind the world that God’s kingdom is life-giving as opposed to the empire’s world, the way of death by speaking truth to power and caring for the afflicted.

We do this together. Remember the dragon boat race. Twenty people paddling together. That’s the image and metaphor for us because when everyone paddles together, open water is ours.

December 24 - Not Alone on Christmas Eve

Christmas Eve

December 24, 2025

Williamstown, MA

The weather forecast for Christmas Eve was for snow beginning at dusk, becoming heavy

at times and then tapering off by 9:00. The temperatures would be bitterly cold with strong gusty

winds up to 20 miles per hour ending by midnight.

Garrett hauled his laundry into the laundromat just as the snow started to fall. He looked

around. It was empty. He took off his jacket and hung it up. He pulled out a roll of quarters and

whatever spare change he had. He hoped it would be enough to get detergent, wash and dry his

clothes.

As he put his money in for detergent, he couldn’t help noting that it was ridiculously

expensive. “If I didn’t have to spend so much on food,” he muttered to himself, “I could buy it at

the store.” He dumped out his clothes, put them in a washer, inserted his quarters, and started the

machine.

Garrett sat down and scanned the magazines. Except for People magazine, none of them

interested him and, even then, People was a month old.

About ten minutes into the wash cycle, he heard a voice from the back corner, “Hey, who

does laundry on Christmas Eve?” Startled, Garrett looked around and saw a somewhat

disheveled man.

Garrett said, “I didn’t see you come in.”

“Well, I’ve been here for a while,” the stranger replied. That struck Garrett as strange

because he was sure no one was there when he arrived, and he would have felt a cold breeze if

the door had opened. Still, it didn’t matter to dispute it, the guy was already there.

The stranger approached him. Looking at him, Garrett figured he was in his early 30s. He

was thin and tall, but not exceptionally tall, maybe a bit under six feet. His beard looked like he

hadn’t shaved for a couple of days. He was carrying a backpack.

“I’m Manny,” he said as he held out his hand.

Garrett took his hand, “Garrett,” he replied. “I’m here for the same reason you are.”

“I don’t think so,” Manny said. “I’ve been on the road for the last nine hours. I stopped

here to take a break because the lights were on. Tough to find places open on Christmas Eve at

this hour, well except churches. But I don’t want to go to church now. I have another four hours

to go before I get to my folks. I’ll join them at our family church. So, you didn’t answer my

question, why are you doing your laundry now?”

“I don’t feel especially Christmasy today,” Garrett answered. “I don’t know…. it’s

just….” He sighed, “My dad died unexpectedly just before Thanksgiving, and I’ve been in the

dumps since.”

“You have no other family? What about friends?”

“Manny, it’s been a brutal few months,” Garrett replied. Something about Manny’s

presence gave Garrett a feeling of comfort. Maybe because he didn’t look judgmental. Maybe

because he was a stranger who was leaving town anyway and wouldn’t be able to tell anyone in

town who might know him. He started telling his story.

“I got out of prison in mid-September having served a three-year sentence. I thought

getting out would be great because I’d be back with my girlfriend only to find out that while I

was in prison, she met someone and started a relationship. They seem pretty solid. She was kind

enough to let me store my stuff with her until I could find housing. I was lucky to land a

warehouse job and through that got a line on an apartment. I was able to move out of the shelter

at the beginning of November.”

Manny shook his head, “That’s a lot. I’m sorry about your dad. It’s good, though, that

you were able to get a job and an apartment.” He paused, “You have no other family?”

“I was married and have two kids. My wife left me twelve years ago and took the kids.”

Manny’ silence and countenance made clear his compassion for Garrett. He let the silence speak.

Garrett continued, “She couldn’t deal with my substance abuse, drugs and alcohol. We were

married for seven years. Looking back, though, I’m amazed she was able to manage that long. If

I wasn’t fighting or ranting, I was in a stupor. I was hardly a husband or a father. One day I woke

up and saw that they were gone. They left no message, no forwarding address. I called my

mother-in-law, who refused to tell me where they were and then told me never to call again.

Same thing with her other family members and her friends. I don’t blame them. I would have

done the same thing.

“I spent the next two years in and out of detox and rehab. I’m grateful for my VA benefit,

which helped. In a way it was the least I could expect for serving two tours in Afghanistan. What

I saw there shocked my conscience to the point where I became numb. What began as a noble

cause became a soulless job. My memories tormented me when I got home, which is when I

began to abuse.

“I’m still angry, especially now that our efforts came to nothing. The Taliban are back in

power. Meanwhile this administration wants to send the Afghans who helped us in that war back

to Afghanistan because one totally messed up guy shot someone. The Afghans helped us a lot. If

it weren’t for them, I probably wouldn’t be here now.”

Manny listened sympathetically. At times he nodded his head. “What about now?” he

asked. Garrett exhaled. “Prison turned out to be my salvation. I was able to get clean. I had long

conversations with the chaplain who reminded me often that I was a worthy person loved by God

despite everything and that since God loved me, I should love myself, too. She told me that when

I get out, I will be in my mid-forties, which would be enough years to build some semblance of a

decent life. She said ‘keep your options open. You have no option when you abuse.’ She gave me

some coping tools, which help me a lot because sometimes my dreams torment me.”

Manny quietly responded, “I’m sorry. Thank you for your service and thank you for

sharing what must be painful to tell.”

The snowstorm had become ferocious. Visibility was practically zero. Manny, looking at

the parking lot, “I guess I’m not going anywhere soon.” He thought for a bit. “Why don’t you

join me for dinner?”

Puzzled, Garrett looked at Manny, “Dinner? I’ve still got my laundry here and where will

we go?”

Manny opened his backpack. “I’ve got a couple of sandwiches, turkey and peanut butter

and jelly, your choice.”

“I can’t take them from you,” said Garrett.

“I insist. Besides, this is my dinner break, and I don’t want to eat alone. There’s no one

else here. So, you can’t say no.”

“OK. Since you insist. Do you mind if I take half the PB&J and half the turkey? This way

we’re eating the same meal.”

Manny smiled, “Great idea.” He unwrapped the sandwiches and split them. “Also, I have

some vegetable soup.” He took out a thermos with a couple of hot cups and plastic spoons. He

poured out the soup and pushed it over to Garrett. “Do you mind if we say grace?” Garrett

shrugged, “Sure, whatever.” “We give you thanks, O God,” Manny began. “for the bounty of this

meal. We are grateful for our friendship in this moment and your presence among us tonight. We

give thanks for Garrett’s sobriety. I pray for Garrett that options will open for him in the coming

year. Grant him patience and strength in this, his time of grief. We give thanks for love that came

down tonight. Amen.”

“Thanks,” Garrett said. “I’m grateful that you’re here. “Something about you, Manny. I

normally don’t tell people, even people I know, what I told you about the war. Just telling you,

though, and your quiet listening has been a gift. At least for tonight, it’s weight is off my

shoulders.”

“Hey! I got something else.” Manny took out another thermos and two more hot cups. He

poured hot cocoa into each. “And as an added bonus,” Manny produced two candy canes.

“swizzle sticks!”

Garrett laughed. He smiled and remembered, “I haven’t had hot cocoa and candy canes

since I was a kid. My mom gave it to us as a special treat after sledding,” he said with a

contented sigh. “You’re making me feel a little Christmasy now, Manny.”

They watched the snow fall as they ate. Much had already been said. They ate in silence

as they thought about what they shared.

After they finished, Manny got up and started to pack. “I got to hit the road. I still have

four or five hours left ahead of me.” The snow had barely tapered off.

Grateful for the company, Garrett smiled. “I get it. This has been great, but you have to

get going. I’ll do the dishes,” he laughed. “Have a safe trip, Manny. I don’t think you know how

much tonight meant to me.” Garrett wrapped him in a big bear hug.

Manny put on his coat, picked up his backpack. “Garrett, I’ll remember this night. It was

special for me, too. When I light a candle tonight, I will hold you in prayer.” At that, Manny

walked out into the storm.

Garrett watched Manny disappear into the night. Garrett wondered, though, why he didn’t

see any car pull out of the parking lot.

Hours later, the snow continued to fall. However, it was gentle. The storm was over.

Garrett entered the church. His heart was still warm. He wasn’t a member and wasn’t looking for

much. All he really wanted to do was sing some carols.

Though he didn’t come for any Christmas message, the preacher’s homily grabbed his

attention. She spoke of angels as God’s messengers of peace, peace kept not by instruments of

violence and destruction. Rather, a peace sustained by love, God’s love, whose forgiveness

knows no bounds. When she said, “God squeezed himself into a tiny, defenseless baby ultimately

to lead an army; its weapons were kindness, generosity, compassion, and grace,” Garrett

suddenly saw Jesus in a new way. Towards the end, she read Christina Rosetti’s poem:

Love came down at Christmas,

Love all lovely, love divine;

Love was born at Christmas,

Star and angels gave the sign.

Worship we the Godhead,

Love incarnate, love divine;

Worship we our Jesus:

But wherewith for sacred sign?

Love shall be our token,

Love shall be yours and love be mine,

Love to God and to all men,

Love for plea and gift and sign.

She concluded her message saying, “Immanuel, God with us. Jesus has come. Amen.”

Tears filled Garrett’s eyes.

December 21 - Isaiah 7: 10-16, Matthew 1: 18-25

Fourth Sunday of Advent

December 21, 2025

Williamstown, MA

Scripture:

Isaiah 7:10-16

Matthew 1:18-25

A couple of markers for orientation. Antioch, which today is part of Turkey, during the First century was part of the Syrian province within the Roman Empire. It was a major trading hub and figured prominently in the early Jesus movement following Jesus’ ascension as an alternate center from Jerusalem in Judah. The Jesus movement during the First century was not clearly delineated between the Jesus followers and Judaism, thus my reference to them as Jewish Christians.

Matthew’s gospel was likely written between 80 and 90 CE in Antioch, as opposed to Judah. Antioch, a major Greek speaking metropolis, had a sizeable Jewish population. The Jewish Christian population in Antioch was more liberal than their counterparts from Jerusalem, led by Jesus’ brother, James. For example, the Jewish Christians in Antioch began a circumcision-free mission to the gentiles.

Indirect references in this gospel also indicated that the Antioch church was in a state of transition. This was a second-generation church in that with membership including gentiles; how did it reconcile with its Jewish roots? This gospel, then, sought to synthesize its present with its past. Thus, Matthew, the writer, who was not Matthew the disciple, inserted allusions to Hebrew scripture to legitimate this Jesus movement in Judaism. Notably, Matthew began this gospel with Jesus’ genealogy starting with Abraham. Other allusions included the Holy Family’s flight to Egypt of which Matthew wrote 2:15, “Out of Egypt I have called my son,” a quote from Hosea 11:1. Another allusion to Rachel weeping for her children, 2:17-18, came right out of Jeremiah 31:15.

For today, the allusion is 1:23, “’Look, the virgin shall conceive and bear a son, and they shall name him, Emmanuel,’ which means ‘God with us.’” Matthew drew this from Isaiah 7:14, “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel.”

Granted a virgin and a young woman are not necessarily the same. However, Matthew, although drawing upon Isaiah, used the Greek translation of the Hebrew scripture known as the Septuagint, which translated young woman (almah) as virgin.

This chapter from Isaiah addressed the situation following the death of King Uzziah, a beloved and powerful king of Judah. Shortly after Uzziah’s death, his son, Ahaz, succeeded him. His rule was ineffective. Jerusalem came under assault by King Rezin and King Pekah. The prophet, then, urged resistance. However, Ahaz dithered. Seeking to encourage and support him, Isaiah prophesized, “Hear then, O house of David! Is it too little for you to weary mortals that you weary my God also? Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son and shall name him Immanuel.” (7:13-14)

Understood with this context, Isaiah intended his prophecy to strengthen Ahaz’s resistance to the assault. A savior would arise among them.

However, from a Christian perspective, this prophecy pointed to Jesus’ coming because Matthew alluded to it in his rendering of the annunciation. It has been predominantly accepted by longstanding tradition.

Personally, I’ve had a problem with this connection for a long time. Though I’ve preached the annunciation story several times over the years, I’ve avoided taking this on. 

By accepting Isaiah’s prophecy as pointing to the birth of Jesus, it diminishes Judaism’s integrity. It could be considered anti-Judaism, which could become something known as super secessionism, meaning that Christianity replaced Judaism. It would also ignore that Isaiah wrote this for Ahaz, 750 years before Jesus’ birth.

My research, though, revealed several theories about this relationship between Isaiah 7:14 and Matthew 1:23. Of course, one theory was the fulfillment that Jesus would be born of Mary. Another was a double fulfillment, a child who would grow to save Jerusalem from assault would be born to a young woman and that Jesus would be born of the virgin, Mary. Then, there were theories which did not accept Isaiah’s prophecy in any way as fulfillment in Jesus. No single theory, however, was definitive, which was typical for Biblical scholarship.

A close reading of Isaiah coupled with the development and context of Matthew, I am comfortable rejecting the notion that Isaiah prophesized Jesus’ birth, including the double fulfillment theory.

Matthew drew upon several Hebrew scriptures for his gospel to appeal and legitimize Jesus as Israel’s savior. He wrote his gospel following Jesus’ death and resurrection, which was something entirely out of the ordinary and needing an explanation. At the time of this writing, the religious community in First century Palestine was in flux. The Second Temple was destroyed, and the Jewish diaspora was underway. The Jesus movement affiliated with Matthew, attracted Jews and gentiles and spread across the Mediterranean basin. He kept them together by referencing Hebrew scripture while telling stories of Jesus. This gospel sought to make clear that the Jesus movement grounded in Judaism was an appropriate religious community in which to make a home following the destruction of Judaism’s religious center.

I have a second theory for Matthew’s reference to Isaiah 7:14. Just as Jerusalem was under assault by Rezin and Pekah and needed to be freed, Israel was under the Roman Empire’s oppression during Matthew’s time. Jesus, the Messiah, would be Israel’s liberator just as Isaiah desired for Judeh 750 years before.

In one sense asserting that Isaiah 7:14 intended to prophesy the fulfillment of the Messiah as Jesus seems like a minor issue. After all, it was and remains an interpretation held by Christians for centuries and into today. People who hold this view may have some discomfort linking it together in this manner with Matthew 1:23, but may likely avoid thinking too hard about it or, like me, avoid it.

However, believing Isaiah 7:14 was a fulfillment prophecy in Jesus diminishes Judaism, making it less of a religion to stand on its own. Without restraint, it risks anti-Judaism or worse, antisemitism, particularly among conservative Christians who believe the Bible to be inerrant and that the Hebrew scriptures all point to fulfillment in Jesus.

This is a caution. Matthew’s gospel handled without thoughtful care can convey a damaging message about Jews. An example. When John the Baptist said to the Pharisees and Sadducees standing on the banks of the Jordan, “You brood of vipers,” (Mat. 3:7) we should not slip into believing he was addressing them as Jews. Rather, John specifically addressed them in their respective roles as Pharisees and Sadducees.

Furthermore, Matthew’s gospel is not the only book which without care could convey an anti-Judaism message. The entire New Testament, which is more appropriately described as the Second Testament, is another example. I’ve heard people say, “I like the New Testament God better than the Old Testament God because the New Testament God is about love and the Old Testament God is about judgement and punishment.” Of course, God is the same God for Jews and Christians; the same God of both testaments.

Nevertheless, anti-Judaism charges weigh heavily upon Matthew’s gospel. As this will be the primary gospel until Advent 2026, let’s read and listen to this gospel critically and be alert to the way we convey it. We may occasionally slip, though I’m confident that among us it won’t be with any malicious intent. 

Still, at this time when anti-Semitism is rising, by our attentiveness not to err in a way that diminishes or delegitimizes Judaism, we can be better and stronger allies with our Jewish sisters and brothers.