The first chapter of Matthew begins with a genealogy of the Lord Jesus Christ followed immediately by an account of His birth. So with the exception of this genealogy the first words of the entire New Testament are our text: “This is how the birth of Jesus Christ came about. His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit” (Matt. 1:18).
What a remarkable beginning to the account of Jesus’ life! There is no doubt that Jesus was a man. The listing of His genealogy is itself ample proof of that; He was descended from Abraham through Abraham’s great descendant King David. Jesus was as human as we are. Yet if these words are true, as we obviously believe they are, then something more needs to be said. Matthew is speaking of a man, but of a man born without benefit of a human father. The male part in the conception of Jesus Christ was taken over by the Holy Spirit of God. No one in the whole history of the human race had ever been conceived this way, or has been since. Yet here is Matthew speaking of one who was as distinguished from us by His beginning (born of God) as we know He also was distinguished at the end. Who is Jesus Christ? This is the first and greatest of all questions that can be asked about Him.
What child is this, who, laid to rest,
On Mary’s lap is sleeping?
Whom angels greet with anthems sweet,
While shepherds watch are keeping?
Where are we to go for an answer to this question? Should we ask the theologians? They will not help us much, for they disagree on their answers, as we know. Some speak of “the myth of God incarnate.” Once I was in a prayer meeting when J. I. Packer of Regent College, Vancouver, British Columbia, was praying, and I heard him pray, “Oh, Lord, deliver us from theological notions.” I said “amen” to that, for notions are precisely what many theological statements are. They are like the notions counter in the department store—random collections of more or less whimsical objects—and not nearly as lasting.
Shall we go to the Pharisees or scribes of the Christmas story? Shall we ask Herod? These are mere men, no more well informed (perhaps less so) than our contemporary theologians. Let us be done with these lesser personages and turn to those who ought to know and who, in fact, appear in the Christmas story for the express purpose of answering our question.
