Readings:
Isaiah 7:10-14
Psalm 24:1-2, 3-4, 5-6.
Romans 1:1-7
Matthew 1:18-24
What’s in a name?
The Advent hymn O come, O come, Emmanuel is a song of longing and profound faith. But who is Emmanuel? Today’s gospel tells us that Emmanuel means ‘with us is God’ and it implies that the child born of Mary is this Emmanuel. But what of the child in the first reading? Surely Isaiah had some other child in mind. Might there be more than one Emmanuel?
Actually, Emmanuel is more a title than a personal name. Many ancient people believed that kings were either gods in human form or direct descendants of the gods. Therefore, every king was regarded as ‘god-with-us.’ In the first reading, Isaiah encouraged King Ahaz to trust in God and not in the military power of those who would be his allies. He assures him that a future emmanuel (most likely his own unborn son) will grow up in a land of peace. Ahaz is told to trust that God will grant such a future of peace. This promise became a standard for proclaiming a future king and a future time of peace. It also nourished the people’s trust in God. Though they continued to be disappointed in their royal leaders, they never gave up hope that God would someday bring that promise to fulfillment. And God would do this, not because they could rely on the abilities of some future Davidic king, but because they could rely upon God to keep promises.
In the gospel, the angel tells Joseph that the time of fulfillment of the promise has come. Though in some way every king was an emmanuel, the child to be born of Mary will be the long-awaited eschatological Emmanuel. In a way that no other king dare claim, this child will really be ‘God-with-us.’ The angel also announces the child’s name. It will be Jesus. There is a play on words with this name. Jesus’ Hebrew name is Yeshua (יֵשׁוּע). The Greek transliteration of that name is Jesus (Ἰησοῦς), which means `YHWH is salvation.’ After giving the name, the angel explains that the child will be so named because he will indeed ‘save his people.’
In addition to his personal name and royal title, Jesus is referred to in other ways in the second reading. Paul first identifies him as a descendant of David, thus acknowledging his royal origin. He also calls him Son of God, another title that was used for ancient kings. When Israel applied this last title to its own kings, it was emptied of any divine meaning. However, when the early Christians applied it to Jesus, they intended it to refer to divine origin. Paul used another royal title, calling Jesus Christ, the Greek equivalent for Messiah, the anointed one of God. Finally, perhaps the most familiar title that Paul used is Lord. While this is a common title of respect, when applied to Jesus it contains divine connotations, because kýrios (LORD) became the Greek substitute for YHWH, the personal name for God in the Hebrew tradition.
All the names found in today’s readings are statements of faith. We may not realize their boldness, because we have become so familiar with them, particularly during this season of Advent. However, if we look more closely, we might discover the challenges they pose. First, do we really believe that God is with us, as real to us as is a child? One’s entire life changes with the birth of a child. Relationships are altered; priorities are reordered; schedules are rearranged. Has anything like this happened in our lives as we claim to believe that God is with us? Ahaz was told that the emmanuel who would come into his life would be a reminder to trust in God rather than in human ability or accomplishment. Has our commitment to Emmanuel made a comparable change in our lives? Do we really trust in God, or do we still expect to accomplish by ourselves what we have set out to do?
And what do we make of the name Jesus? In years past, children were taught to bow their heads at the mention of that name. Today, it is frequently used to punctuate exclamations. Do we use it as an acknowledgement of salvation? Do we even acknowledge our need of salvation? People who suffer from various forms of addiction tell us that they know they will only be saved if they commit their lives to some force beyond themselves. How desperate must we get before we realize that in many ways we all need to be saved from ourselves?
As Son of God, Jesus has the power to deliver us. Do we believe this? The readings for today point out the importance of trust in God. Through Isaiah, God told Ahaz to trust that the nation would be safe. At first Ahaz may have avoided the threat referred to in this reading, but eventually he did make an alliance that brought disaster to the nation. Through the angel, Joseph was told to trust that the child Mary was carrying was the savior of the world. Unlike Ahaz, Joseph placed his trust in this incomprehensible mystery, and we have all benefited from his decision.
What do these names mean to us?
Sr. Dianne Bergant, CSA