The reading from the prophet Isaiah is going to sound strange on first hearing. It seems contradictory: doesn’t Ahaz’s refusal to ask a sign from God sound like the disposition we are supposed to have in faith? We are told to trust God even when we don’t have concrete signs to bolster our faith. So, why is the prophet upset with Ahaz’s refusal to ask for a sign? — “let it be as deep as the netherworld, or high as the sky.” To which Ahaz responds, “I will not ask! I will not tempt the Lord.” Doesn’t that sound confusing?
Some context may help. Eight centuries before Christ Assyria was overrunning smaller countries on its way to confront Egypt. Israel, the northern kingdom, had formed an alliance with Assyria and was about to attack Judah. Egypt wanted Ahaz, ruler of Judah, to join it against the Assyrians. Isaiah advised Ahaz to be faithful to the covenant and to trust in God’s power. Instead, Ahaz turned to Tiglah Pileser, of Assyria. He even introduced some Assyrian worship into the Temple. Isaiah was trying to convince Ahaz that his words were credible, so he encouraged the king to ask God for a sign. But Ahaz had already turned to Assyria for help not God and his refusal stirred Isaiah to accuse him of wearying both the people and God.
God had promised to defend Jerusalem and to provide a descendent to the Davidic throne. Hence, his response to Ahaz, “the virgin (or “maiden”) shall conceive and bear a son and shall name him Emmanuel.” If one asked Ahaz, “Who’s in charge here?” He would evaluate national powers and politics and answer, “Assyria.” Political and national leaders often don’t look beyond measurable proofs of power. If we put the same question to Isaiah, he would answer immediately and without reservation, “God, and only God, is in charge.”
Emmanuel means, “God with us.” Judah will be overrun by Assyria. In this case “God with us” brought judgment to Judah. But “God with us” will eventually bring about the defeat of Assyria.
We want Emmanuel to come and we will celebrate his birth soon. The comfort he brings will be that “God with us” joins us in areas where we need strength, courage and compassion to live as God’s covenant people in Christ. But as Christmas draws near and we celebrate Christ’s birth, sipping eggnog by the tree and manger, suppose our God comes to judge our sin and the false alliances we have negotiated to maintain our comfort, social position and status? When God comes, Isaiah advises, it will be with a challenge and comfort. Judgment will be passed on the alliances and trust we have placed in other powers: military, economic, status, competition, unjust systems, etc. Perhaps our first prayer, as we celebrate Christ’s coming, should be, “Lord, have mercy.” Then we will be prepared to celebrate Emmanuel, “God with us,” as we again repent and turn to our Savior for new life.
Matthew is well planted in his Jewish tradition. He shows that from the very beginning of his gospel. His description of things leading up to Jesus’ birth hearken to the hopes of his people. By quoting the prophet Isaiah, Matthew tells us that God is with us; not in general, but now on the throne of David — as God had promised. The promise found in Scripture has been fulfilled. By referring his readers to the scriptures, Isaiah reminds his readers that believers do well to put confidence in the Scripture — especially to sustain hope and strengthen faith in discouraging times.
God enters into our world: it’s a world where plans don’t always work out and where people have to adjust to the reality presented to them. Joseph was betrothed to Mary; he had his plans. Mary’s pregnancy turns his world and plans upside down. Instead of exposing her, he “decided to divorce her quietly.” He was a “righteous man” and he will protect Mary from being publicly dishonored. He is not vengeful and, though wronged, displays mercy.
After his dream Joseph, “took his wife into his home.” The world God chose to enter was not only one of poverty, hard labor and political and military oppression but, from the beginning, messy — even while the child was still in his mother’s womb. God took a big chance being born among us. Surely there must have been neater options for God, to make the savior’s path and work a bit smoother. But who has a “smooth path” through life anyway? It’s good to know that Emmanuel, “God with us,” chose to be with us — people of the real and messy world. God is with us in the mess!
The next time the presider at Mass, or at prayer service invokes, “The Lord be with you,” we will give the proper liturgical response, “And with your spirit.” But under our breath we can add, “Thank God! God is with me, here and now, at this time of my life with all my incompleteness, fears, misplaced priorities, distractions, joys, sorrows and loves. Thank God!”