The Birth of Jesus:
Comparing the Gospel Infancy Narratives

Introduction to Matthew 1–2 and Luke 1–2:

The birth of Jesus is narrated at the beginning of the Gospel of Matthew and the Gospel of Luke, but is not mentioned in Mark, and alluded to very differently in John. Although the story may seem familiar, a close analysis shows that there are many significant differences between the Matthean and Lukan accounts, with hardly anything in common between them. The following are the only commonalities, and even these contain significant differences in the details:

Common Elements in Both Infancy Narratives:

• Main characters: Mary, Joseph, Jesus
• Supporting characters: Angels, Holy Spirit
• Titles attributed to Jesus: Christ, son of David
• Heritage: children of Abraham/Israel, house of David
• Place names: Nazareth in Galilee, Bethlehem in Judea
• Historical period: during the reign of King Herod
• See below for Raymond Brown's list of eleven shared points.

Different Contents of the Two Accounts:

Different Theological Emphases of Each Narrative:

.	Matthew 1–2	Luke 1–2
Driving Force:	Hebrew Scriptures are fulfilled (1:22-23; 2:5-6, 15, 17-18, 23)	Holy Spirit is at work (1:15, 35, 41, 67; 2:25-27)
Jesus' Heritage:	* Son of David, son of Abraham (1:1-17) * Legal son of Joseph, but child of the Holy Spirit (1:18-25)	* Son of God, son of Mary by the Holy Spirit (1:26-38) * Heir to David's throne, over the house of Judah (1:32-33; 2:4)
Names & Titles:	* Messiah (1:1, 16-18; 2:4) * Jesus: "For he will save his people from their sins" (1:21, 25) * Emmanuel: "God with us" (1:23) * King of the Jews (2:2) * "A ruler who is to shepherd my people Israel" (2:6) * Nazorean (2:23)	* Jesus (1:31; 2:21) * Son of the Most High; Son of God (1:32, 35) * He will be great, holy, full of wisdom and grace (1:32, 35; 2:40) * "Of his kingdom there will be no end" (1:33) * A Savior is born... who is Messiah and Lord (2:11, 26) * A light for revelation to Gentiles and for glory to Israel (2:32)
Characters Emphasized:	Men: King David, Joseph of Nazareth, Magi from the East, King Herod, chief priests & scribes, Ethnarch Archelaus	Women: Virgin Mary of Nazareth, Elizabeth, Anna Poor & Aged: Shepherds, Zechariah, Simeon
Geography & Chronology:	Starts in Bethlehem, where Joseph evidently lives. Magi enter the "house" to visit Mary and the "child" (toddler?). Family fees to Egypt (how long?) & return from Egypt (when?). Move north to Nazareth in Galilee (for the first time).	Gabriel appears to Mary, who is living in Nazareth (Galilee). Family journeys south to visit Bethlehem due to the census; "Baby" (infant!) is laid in a "manger" (no mention of "house"). Return to Nazareth shortly after Presentation in Jerusalem Temple.
Themes:	obstacles, conflict, fear, murder, politics	glory, praise, joy;  poverty, humility, faith
OT Parallels:	Dreamer Joseph (Genesis 37–41) Baby Moses (Exodus 1–2)	Birth of Samson (Judges 13) Birth of Samuel (1 Sam 1–2)
Number Symbolism:	[King] David = 14 (DVD = 4+6+4); three groups of 14 generations in genealogy; focus on royalty	70 weeks from Gabriel's first Annunciation to Presentation in Temple? related to 70-week prophecy by angel Gabriel in Daniel 9:24-27?
Distinctive Images:

Old Testament Quotations and Allusions in Matthew's Infancy Narrative:

What does Saint Paul say about Jesus' Heritage?

The Apostle Paul never mentions the birth or childhood of Jesus in any of his writings, nor does he ever name or refer to Jesus' parents, with only one semi-exception.

• Only once does he say very generally that Jesus was "born of a woman," in a passage that focuses not on Jesus but on how believers become children and heirs of God.
  • Gal 4:4-7 - "But when the fullness of time had come, God sent his Son, born of a woman, born under the law,
    ⁵ in order to redeem those who were under the law, so that we might receive adoption as children.
    ⁶ And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!"
    ⁷ So you are no longer a slave but a child, and if a child then also an heir, through God."
  • In the Catholic Lectionary for Mass, this text is read on January 1, the Octave of Christmas, the Solemnity of Mary the Mother of God.
     
• Paul also mentions the "brothers of the Lord" once (i.e. close relatives in Jesus' extended family), and individually names James as the Lord's brother once:
  • 1 Cor 9:5 - "Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Cephas?"
  • Gal 1:19 - "But I did not see any other of the apostles, only James the brother of the Lord." (cf. 1 Cor 15:7; Gal 2:9, 12)
     

What does Mark's Gospel say about Jesus' Heritage?

The Gospel according to Mark does not contain a narrative of Jesus' birth, but it does make a few brief references to his family heritage:

• Mark's Gospel does not directly tell us where Jesus was born, and it never mentions the town Bethlehem;
  • Several times it calls him "Jesus of Nazareth" (1:24; 10:47; 16:6) or "the Nazarene" (14:67).
  • These references do not necessarily imply that Jesus was born there, but at least indicate that he grew up in the town of Nazareth in Galilee (cf. 1:9).
     
• Mark's Gospel says nothing about who Jesus' earthly father was, nor does it ever mention Joseph by name;
  • In contrast, Jesus several times refers to God as his "Father" (8:38; 14:36; see also 11:25; 13:32).
     
• Only once does Mark's Gospel mention the name of Jesus' mother, calling him "the son of Mary" (6:3).
• His mother is referred to in only one other pericope, when she (along with his "brothers and sisters") comes to see Jesus while he is preaching in Capernaum (3:31-35).
• Although Mark tells us that Jesus had "brothers and sisters" (3:31-32), and even names four of his "brothers" (6:3; James, Joses, Judas, and Simon), it never specifies if these were older or younger siblings, nor whether these were children of his own mother and/or father, or other close relatives (using "brother/sister" in an extended sense for what we might call "cousins," as was common in ancient Jewish culture).
• At the crucifixion and burial of Jesus, Mark's Gospel mentions the presence of a certain "Mary the mother of James the younger and of Joses" (15:40; cfr. 15:47; 16:1); some scholars argue that these references are to Mary, the mother of Jesus, while other scholars believe it refers to another Mary (since these were all very common names at the time).
• See also a separate page about The Family of Jesus.
   
• Mark mentions Jesus' occupation only once, calling him a "carpenter" (6:3; the Greek word τέκτων/tekton could also mean "craftsman" or "construction worker").
  • In contrast, Matthew's Gospel only calls Jesus "the carpenter's son" (Matt 13:55), while Luke and John say nothing about what occupation Jesus had before beginning his public ministry.
     

Johannine References to Jesus' Heritage and Birth:

Although the Fourth Gospel does not contain a narrative of Jesus' birth, it does mention his "coming into the world" and "becoming flesh" (Latin: incarnatus est), as well as several debates about his heritage (Is he Judean or Galilean? human or divine?):

• The Incarnation: "The Word Made Flesh"
  • "The true light, which enlightens everyone, was coming into the world.
    He was in the world, and the world came into being through him; yet the world did not know him.
    He came to what was his own, and his own people did not accept him.
    But to all who received him, who believed in his name, he gave power to become children of God,
    who were born, not of blood or of the will of the flesh or of the will of man, but of God.
    And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." (1:9-14)
     
• The Ancestry of Jesus: Son of Joseph or Son of God?
  • Philip found Nathanael and said to him, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth."
    Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see."
    When Jesus saw Nathanael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!"
    Nathanael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you."
    Nathanael replied, "Rabbi, you are the Son of God! You are the King of Israel!" (1:45-49; cf. 6:42)
     
• The Messiah's Origin: Known or Unknown? From Bethlehem or Galilee?
  • Now some of the people of Jerusalem were saying, "Is not this the man whom they are trying to kill?
    And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah?
    Yet we know where this man is from; but when the Messiah comes, no one will know where he is from."
    Then Jesus cried out as he was teaching in the temple, "You know me, and you know where I am from.
    I have not come on my own. But the one who sent me is true, and you do not know him. I know him, because I am from him, and he sent me." (7:25-29)
  • When they heard these words, some in the crowd said, "This is really the prophet."
    Others said, "This is the Messiah." But some asked, "Surely the Messiah does not come from Galilee, does he?
    Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?" (7:40-42; cf. 7:52)
  • "Even if I testify on my own behalf, my testimony is valid because I know where I have come from and where I am going, but you do not know where I come from or where I am going." (8:14)
  • [Pharisees]: " We know that God has spoken to Moses, but as for this man [Jesus], we do not know where he comes from."
    The [formerly-blind] man answered, "Here is an astonishing thing! You do not know where he comes from, and yet he opened my eyes." (9:29-30)
  • [Jewish authorities to Pilate]: "We have a law, and according to that law he ought to die because he has claimed to be the Son of God."
    Now when Pilate heard this, he was more afraid than ever.
    He entered his headquarters again and asked Jesus, "Where are you from?" But Jesus gave him no answer. (19:7-9)
     

Use of the Infancy Narratives in the Lectionary for Mass:

• Fourth Sunday of Advent, Years A, B, C: parts of Matthew 1 & Luke 1
• Weekdays of Advent, Dec. 17-24: most of Matthew 1 & Luke 1
• Christmas Eve, Christmas Day, and Christmas Season: Matthew 1–2 & Luke 2 & John 1
   

Non-Biblical Elements in Popular Conceptions of Christmas:

• Combining Details from Matthew & Luke (such as depicting both the Matthean wise men and the Lukan shepherds and angels, as in the card below, and many other Christmas cards, pageants, movies, etc.)
• The "Three Kings": Caspar, Melchior, Balthazar
  • The NT mentions "magi from the East," but does not give their names, nor say that they were kings, nor say there were exactly three of them (read Matt 2:1-12 carefully).
  • Matthew mentions "gifts of gold, frankincense, and myrrh," which eventually led to the assumption that these three costly treasures must have been brought, one each, by three rich and powerful men.
  • The traditional names are first mentioned in manuscripts and mosaics of the 6th or early 7th centuries.
• The Ox & Ass in a Stable (from St. Francis of Assisi; 1181-1226)
• The Story of the Other Wise Man (by Henry Van Dyke, 1852-1933; full text online; movie version: The Fourth Wise Man, 1985)
• The Little Drummer Boy (by Katherine K. Davis, Henry Onorati, and Harry Simeone, 1958; online lyrics; movie version, 1968)

All images borrowed from http://www.earlenesroots.com/christmas.html

Questions for Reflection and Discussion:

1. What is the main message of the Infancy Narrative in Matthew's Gospel? What is Matthew emphasizing through the way he has told the story?
2. What is the main message of the Infancy Narrative in Luke's Gospel? What is Luke emphasizing through the way he has told the story?
3. Why is the birth of Jesus not narrated in Mark's Gospel? What does Mark say about Jesus' family and heritage?
4. How is the "incarnation" of Jesus told very distinctively in John's Gospel? (see esp. John 1:14-18)
5. Look at some Christmas cards: Are the details of their depictions based on Matthew, or Luke, or both, or neither?
    

Eleven Points Shared by the Infancy Narratives of Matthew and Luke (from Raymond Brown, The Birth of the Messiah, pg. 34):

1. The parents are to be Mary and Joseph who are "betrothed" (legally bound to be married), but have not yet come to live together or have sexual relations (Matt 1:18; Luke 1:27,34).
2. Joseph is of Davidic descent (Matt 1:16, 20; Luke 1:27,32; 2:4).
3. There is an angelic announcement of the forthcoming birth of the child (Matt 1:20-23; Luke 1:30-35).
4. The conception of the child by Mary is not through intercourse with her husband (Matt 1:20,23,25; Luke 1:34).
5. The conception is through the Holy Spirit (Matt 1:18,20; Luke 1:35).
6. There is a directive from the angel that the child is to be named Jesus (Matt 1:21; Luke 1:31).
7. An angel states that Jesus is to be Savior (Matt 1:21; Luke 2:11).
8. The birth of the child takes place after the parents have come to live together (Matt 1:24-25; Luke 2:5-6).
9. The birth takes place at Bethlehem (Matt 2:1; Luke 2:4-6).
10. The birth is chronologically related to the reign (days) of King Herod the Great (Matt 2:1; Luke 1:5).
11. The child is reared at Nazareth (Matt 2:23; Luke 2:39).

 
See also my collection of
Resources for Prayer and Liturgy during Advent and Christmas
 
or more detailed analysis of
The Infancy Narratives in Luke's Gospel
 

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