People sometimes complain that the Christmas story, the story of Jesus’ birth as described in the Bible, doesn't match up when you compare the two accounts. But is this true? Let’s look at what the Bible tells us about Jesus’ birth.
Matthew and Luke both include the Christmas story (in Mathew 1-2 and Luke 1-2). Two different authors addressing two different audiences bring the reader pieces of a story that captivates and delights more year after year. While the Christmas season focuses on the events surrounding His birth, every day of the year holds reason to celebrate the incarnation of Jesus.
The Gospel of Matthew’s birth narrative of Jesus begins with these words, “The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham” (Matthew 1:1 NKJV). This immediately establishes Jesus as the heir of Abraham, giving credence to His Jewish heritage, the specific intended audience.
Matthew sets the foundation in this first book of the New Testament to present Jesus as the King of the Jews, the long-awaited Messiah. His birth narrative of Jesus documents Jesus’ genealogy through David’s kingly line. He presents Jesus as fulfilling Old Testament prophecies regarding the coming king. From the beginning, Matthew demonstrates Jesus’ rightful and lawful claim as the promised King of the Jews.
Matthew’s birth narrative of Jesus gives a glimpse of Joseph, betrothed to Mary, and the dilemma her pregnancy created. We see him troubled, kind, and just. The supernatural guidance by an angel assures Joseph the Holy Spirit conceived the child within Mary and sets Joseph’s course to take her as his wife.
Matthew describes the political situation of that time, introducing us to the evil Herod, his staff of chief priests, and scribes. It chronicles what we know of the story of the wise men, their travels through Jerusalem while following the star, and their eventual presentation of gifts to the young child in Bethlehem.
In the second chapter of Matthew, the birth narrative of Jesus includes a plot to kill Him. Jeremiah prophesied this massacre of babies hundreds of years before King Herod put it into action.
“Thus says the Lord: ‘A voice is heard in Ramah, lamentation, and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.’” (Jeremiah 31:15 ESV)
Matthew wrote as a contemporary of Jesus and an eyewitness of many events in Jesus’ life. Living with and being a disciple of Jesus rendered unique insight into the Jewish expectation of Messiah.
Luke 2 recounts the well-known and beloved story of Jesus’ birth. Luke begins his birth narrative of Jesus in the first chapter with an unexpected announcement to an elder named Zechariah. An angel appeared to Zechariah as he performed his priestly duties in the temple. The angel promised his wife, Elizabeth (also advanced in years), would have a son.
The Angel Gabriel visited a virgin named Mary engaged to be married to Joseph. Gabriel astounded her with the news that she would bear a child who would be the Messiah. She hurried to visit her cousin Elizabeth, also miraculously pregnant (though by a human father). Their joyous reunion and anticipation of two babies foretold by the prophets brought praise and worship.
In the second chapter of Luke, the Christmas story we know so well unfolds. A young couple journeyed to Bethlehem because Caesar Augustus’ ruling required Joseph to register in his city of origin. Mary and Joseph traveled from the small town of Nazareth to Bethlehem. When they arrived, the time came for Jesus to be born. Mary birthed the Son of God in humble surroundings because the inn had no room. The Infant slept in a trough used for feeding animals.
Luke’s tender story stirs hearts and knits us with a predicament depicted in nativity scenes worldwide. We learn of the shepherds on the hillside and the angel’s announcement. We learn of Jesus’ presentation as a baby in the temple, where two elderly and godly people recognize Him. Simeon and Anna joyously affirm the child as the Messiah they had long waited for.
The birth narrative of Jesus in the Gospel of Luke also lists a genealogy of Jesus. However, Luke chronicles backward, beginning with Jesus and moving to Adam, while Matthew moves forward from Abraham to Joseph (Luke 3:23-38 and Matthew 1:1-17).
The birth narrative of Jesus in Matthew and Luke reflects their author, audience, and aim.
Matthew, one of the twelve apostles, targeted the Hebrew audience in his book. His writing points to Jesus as the legal heir to the throne of David, Israel’s Messiah. Matthew emphasizes prophecy and connects it to Jesus. He ties it to the events of Jesus’ birth and life. The reader recognizes Christ as heir to the kingly line, aided by the lived experiences of Matthew as an eyewitness to much of what he wrote.
Luke, a Gentile, wrote to the Gentile audience. His language often used Greek terminology and equivalents rather than Hebrew. His genealogy emphasized Christ’s human lineage yet upheld His divinity. Luke demonstrates Jesus as the redeemer of all humanity. He wrote historical details with accuracy and precision. The Apostle Paul referred to Luke as a physician (Colossians 4:14). He gives attention to medical events, including Jesus’ birth and His healing ministry and miracles.
The two birth narratives of Jesus, although distinct and unique, fit together when we realize each one highlights certain events and themes. Matthew’s birth narrative of Jesus covers the significance of Joseph’s role as husband and protector. Luke gives us a significant glimpse of Mary in her practical role as the mother of Jesus. Together we see a true account from two perspectives.
Matthew describes Joseph’s care for a pregnant Mary, his role in the family’s night flight to Egypt, direction from angels, and their subsequent return to Nazareth. We glimpse into some of Joseph’s difficult decisions for their safety.
In Luke’s birth narrative of Jesus, the account of their return to Nazareth occurs after the laws for a male birth and his mother’s purification have been fulfilled. “So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth” (Luke 2:39 NKJV).
While Matthew’s birth narrative of Jesus brings the family to Nazareth from Egypt, Luke’s account omits but never contradicts the trip to Egypt. After being warned in a dream, having heard that Archelaus reigned in Judea, “he [Joseph] withdrew to the district of Galilee, and he went and lived in a town called Nazareth” (Matthew 2:22-23 NKJV).
Luke’s account reads, “when they had performed all things according to the law of the Lord.” This includes the circumcision in the temple and Simeon and Anna’s acknowledgment of the baby Messiah. It allows for Mary’s purification, which required 40 days, and any other obligations that Roman law might have added. Unrecorded gaps in events allowed for passing time.
From the birth narrative of Jesus in the manger given to us in Luke, the story resumes with the wise men’s visit in Matthew 2. The wise men (or magi) tracked the star to Bethlehem, stopping in Jerusalem to ask Herod where they could find the “King of the Jews.” Advised by Herod’s priests and teachers, they proceeded to Bethlehem. There they found Jesus and His parents in a house, no longer in the same place where He had been born.
Matthew’s readers readily related to the tension of Roman rule and cruelty. Although Herod instructed the wise men to return to him with a report about the baby so he could also go and worship Him, they didn’t obey. After the magi worshipped Jesus, they left another way. More time passed. In the time between the magi’s visit and the slaughter, Joseph, Mary, and Jesus fled to Egypt. When Herod discovered the magi had tricked him, he slaughtered all Bethlehem’s male infants two years old and under.
Although these two narratives provide differing details, the differences do not contradict each other. Matthew and Luke’s accounts dovetail when they chronicle Joseph, Mary, and Jesus returning to Nazareth.
The chronology of events shows God’s miraculous plan again. Throughout history, He preserved the line of the Messiah for the right time and according to His redemptive purpose.
“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.” (Galatians 4:4 ESV)
Biblical history must be approached with an understanding that within the inspired Word of God, we are told without error what God wants us to know. Both Biblical detail and Biblical omission have a purpose.
These narratives of the birth story of Jesus flow together. Trustworthy accounts in Matthew and Luke bring curiosity and precious images of a God who fulfilled His promise to make a way for our salvation. Those pieces of the story still unknown remain mysteries of a wonderful night long ago when the sky lit up with glory when God came to dwell with us clothed in the soft skin of a baby.
Photo Credit: Unsplash/GarethHarper
Her love for pasta and all things Italian stems from years of ministry abroad. She’d love to tell you about it over a steaming cup of cappuccino. Connect with Sylvia on her blog, When the House is Quiet, her Facebook page, or Twitter.
This article is part of our larger Christmas and Advent resource library centered around the events leading up to the birth of Jesus Christ. We hope these articles help you understand the meaning and story behind important Christian holidays and dates and encourage you as you take time to reflect on all that God has done for us through His Son, Jesus Christ!
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