When I taught in Siberia several years ago, I returned home with a box full of Russian dolls to give as Christmas presents. These famous nesting dolls come in various sizes and colors; they depict everyone from politicians to biblical figures. My favorite was the Virgin Mary. Inside her was another smaller Mary, and inside her another, and still many more. I liked the combination of elaborate colors on this particular doll, but even more I liked the symbolism inherent in the nesting design.
The doll, you see, was like the biblical story in which this mother plays a prominent role. Nesting inside the story of the nativity of our Lord is another story, and yet another, and still many more. And what we Christians tend to forget is that each of these stories contained with the Christmas story are as Jewish as they come. Jesus himself says that “salvation is from the Jews,” (John 4:22). They are the ones to whom God gave “the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever,” (Rom 9:4-5). Christ was born a Jew, of a Jewish family, in a Jewish town, as the climactic story in the long line of Jewish stories that we call the Old Testament. @@To understand the Nativity we need to grasp how Jewish the Christian Christmas really is.@@
The Holy Jewish Family. “From their race, according to the flesh, is the Christ,” Paul says. The divine plan did not call for the Messiah to be born as a blond-haired, blue-eyed American. Or African. Or Australian. His family tree was a Jewish tree, planted in the soil of Israel, rooted in the promises God made to Abraham. And the branch on that Jewish tree mattered as well, for he was born the King of kings, of the “house and lineage of [King] David,” (Luke 2:4). For this reason, both Matthew and Luke include those seemingly dull and tedious genealogies in their Gospels. These genealogies, however, are theological gold, for they testify that Jesus is God’s YES to all the promises. All history comes to fulfillment in him—Mary’s son, David’s son, Abraham’s son, God’s Son. This Jewish baby, born of a Jewish family, is himself all people’s adoption into God’s holy family.
O Little Jewish Town of Bethlehem. Rather than entering this world in a renowned, opulent metropolis like Rome or Alexandria, Jesus was born in a one-horse town, a backwater Jewish village. He chose a birthplace amongst the no-names and the powerless, for he himself came poor and lowly. Indeed, He came “to bring down the mighty from their thrones and to exalt those of humble estate,” (Luke 1:52). Centuries before, through the prophet Micah, God had pinpointed Bethlehem for the Messiah’s nativity (5:2), for this was King David’s hometown (1 Sam 16), and thus the fitting place for the one born King of the Jews. Moreover, Bethlehem means “house of bread,” for Jesus is the Bread of Life, and the Bread of the Presence in the house of his Father. He came to feed us his flesh as the true Manna by which we consume eternal life (John 6:32, 51, 53-58). In this Jewish village, the Jewish Jesus was born to be King of Kings and Bread of Breads, by which we all are ruled and fed.
Angels Appear to Jewish Shepherds. Of all the people to whom the angels could have announced the birth of the Savior, why shepherds? As far back as the time of Joseph, the sons of Abraham were shepherds (Gen 46:31-34). The Lord appeared to Moses in the burning bush while he was caring for flocks (Exod 3:1), then sent him to shepherd Israel out of Egypt (Isa 63:11). David guarded his father's flocks in these same pastures before being called to shepherd the tribes of Jacob (Ps 78:71). And, as the Jews had long sung in one of their psalms, “the Lord is my shepherd; I shall not want,” (Ps 23:1). How fitting, therefore, that when God came down to be our good Shepherd, to rule over Israel, and to shepherd us out of slavery to sin and death, he made his birth known to Jewish shepherds, and through them, to others (Luke 3:17-18).
The Jewish Exodus of Jesus. Again and again in the history of the Jewish people, there are exodus stories. In these narratives, God’s people live outside the holy land for a time, but eventually the Lord mercifully brings them home. It happened to Abraham in Egypt (Gen 12:10-20); Jacob in Haran (Gen 28); and the nation of Israel first in Egypt and later in Babylon. All of these exoduses, however, were but prototypes for the exodus that Jesus accomplished, beginning already in his infancy. For soon after his birth, when Herod sought to kill the Christ child, Jesus was forced into exile in Egypt, where he remained until his Father mercifully brought him home (Matt 2:13-15). Just like the Jewish people, this Jewish Savior followed in the footsteps of Abraham, Joseph, Jacob, and the twelve tribes of Israel. However, he was not simply reenacting the exoduses of old; he was ushering in the final, climactic exodus. He brought this to fulfillment in Jerusalem (Luke 9:31), when he endured total exile upon the cross in order that he might bring us all out of darkness and into the promised land of light and life in his resurrection.
Indeed, “salvation is from the Jews,” for Jesus the Jew is our salvation. In his body both Jews and Gentiles are washed into unity by the Spirit’s baptismal work (1 Cor 12:13). The family tree of Jesus is Jewish, but we Gentiles are grafted into that tree by the gracious work of God (Rom 11:17-18). For God so loved the world that he sent his only begotten Son into the womb of a Jewish virgin, to be born in a Jewish town, and to be crucified with a sign over his head that reads, “Jesus the Nazarene, the King of the Jews,” in order that salvation might go forth to all people from him.
All this saving work begins at Christmas, my favorite Jewish holiday, for on that day the angels announce the “good news of a great joy that will be for ALL the people,” (Luke 2:10).