SECTION 3:THE BIRTH OF CHRIST,

THE NATIVITY

The virgin birth and the genealogies of Matthew and LukeKey passages: John 1:1-18, Matthew 1-2, Luke 1-2,

Mark begins with Jesus grown up.John presents a prologue talking of the pre-existent Christ.

Matthew and Luke both devote 2 chapters to the events around his birth. It is notable that the two differ widely on what and how they report - probably they had two different sources for this part of the story. They do agree on the main details - Mary and Joseph are the parents, conception took place through the HS whilst Mary was a virgin, in the time of Herod, an angel announces and names the baby, birth was in Bethlehem but they settle in Nazareth.

MATTHEW’S ACCOUNTBecause of the different ways Matthew and Luke treat the events we shall look at the two accounts separately.The Genealogy (Matt 1:1-17)is dealt with from a Jewish perspective - he is the Christ, descended from King David (and also Abraham, through whom all nations would be blessed).5 women are mentioned: Tamar, Rahab, Ruth, Uriah’s wife (Bathsheba) and Mary - all had questionable sexual backgrounds.

Matt 1:16 uses the feminine form and so appears to make it clear that Jesus had one biological parent,...and Jacob the father of Joseph, the husband of Mary,and Mary was the mother of Jesus who is called the Messiah.The OT mentions other ancestors but Matt chooses three groups of 14, David being the 14th. (The numerical values of the consonants in David was 14, D=4, V=6.) the phrase “to beget”, NIV, “was the father of” could mean “to be one’s ancestor” - hence leaving names out was not a problem.

Matthew uses 5 OT texts which are fulfilled in the birth of Christ. Some of these can be taken literally and are seen as having come to pass. Others are more typological. Some mix both.Blomberg defines typology as,“the recognition of a correspondence between OT and NT events, based on a conviction of the unchanging nature of the principles of God’s working, and a consequent understanding of the NT event in terms of the OT model”

Matthew uses 5 OT texts which are fulfilled in the birth of Christ. Some of these can be taken literally and are seen as having come to pass. Others are more typological. Some mix both.Blomberg defines typology as,“the recognition of a correspondence between OT and NT events, based on a conviction of the unchanging nature of the principles of God’s working, and a consequent understanding of the NT event in terms of the OT model”

For example: Matt 2:15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son.” The latter part is from Hosea 11:1This text was not originally prophetic but a recollection of historical events - however Christians saw a divinely intended coincidence in the Israelites and Jesus having to return from Egypt.

The conception of JesusMatt 1:18-25- betrothal was a binding contract- marriage would take place a year or so later- young Jewish women married in their teens to men several years older than them- Joseph is shown as “righteous” - not sinless but a man who would obey the oral Torah and yet still protect Mary from public humiliation- Jesus is a Greek translation of the Hebrew Joshua, meaning “Yahweh saves” or “Yahweh is salvation”

Birth in Bethlehem, visit of Magi Matt 2:1-12

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty- Magoi were Persian astrologers, attempting to understand and predict the future by the stars

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty- Magoi were Persian astrologers, attempting to understand and predict the future by the stars- Jews would have thought their activities foolish, yet the people who seem least likely to worship the Christ child were the ones who came and those who should have expected him were threatened by his arrival

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty- Magoi were Persian astrologers, attempting to understand and predict the future by the stars- Jews would have thought their activities foolish, yet the people who seem least likely to worship the Christ child were the ones who came and those who should have expected him were threatened by his arrival- some say the star was a comet or planet (s), but that does not explain the seemingly supernatural location and timing

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty- Magoi were Persian astrologers, attempting to understand and predict the future by the stars- Jews would have thought their activities foolish, yet the people who seem least likely to worship the Christ child were the ones who came and those who should have expected him were threatened by his arrival- some say the star was a comet or planet (s), but that does not explain the seemingly supernatural location and timing- Matthew adds “by no means” to the prophecy of Micah emphasising that little Bethlehem now has great importance

Birth in Bethlehem, visit of Magi Matt 2:1-12- the Magi are not shown to be wise men, kings or 3 in number- they did bring three gifts fit for royalty- Magoi were Persian astrologers, attempting to understand and predict the future by the stars- Jews would have thought their activities foolish, yet the people who seem least likely to worship the Christ child were the ones who came and those who should have expected him were threatened by his arrival- some say the star was a comet or planet (s), but that does not explain the seemingly supernatural location and timing- Matthew adds “by no means” to the prophecy of Micah emphasising that little Bethlehem now has great importance

The journey of the Magi, James Tissot, 1894

Flight to EgyptMatt 2:13-15- Jesus became a “refugee”- Luke does not explicitly state it but Lk 2:39 leaves some wiggle room- timespan of a few months to a few years could have elapsed

Massacre of the babiesMatt 2:16-18Jeremiah 31: was fulfilled:“A voice is heard in Ramah, weeping and great mourning,Rachel weeping for her children and refusing to be comforted, because they are no more.”Jeremiah is living as the exile comes and women losing their children - Rachel is used as a personification of mothers and is referring back to the possible loss of Joseph and Benjamin (who could have been no more in Egypt)

Massacre of the babiesMatt 2:16-18Jeremiah 31: was fulfilled:“A voice is heard in Ramah, weeping and great mourning,Rachel weeping for her children and refusing to be comforted, because they are no more.”Jeremiah is living as the exile comes and women losing their children - Rachel is used as a personification of mothers and is referring back to the possible loss of Joseph and Benjamin (who could have been no more in Egypt)

- Matthew applies the same motif to mothers in Bethlehem having babies killed by Herod’s decree- the town was small so maybe 20 or so babies (2 and under) would have been killed- verse 16 implies the Magi arrived up to 2 years after Christ’s birth, so maybe shepherds and magi should not appear in the same scenes

Massacre of the babiesMatt 2:16-18Jeremiah 31: was fulfilled:“A voice is heard in Ramah, weeping and great mourning,Rachel weeping for her children and refusing to be comforted, because they are no more.”Jeremiah is living as the exile comes and women losing their children - Rachel is used as a personification of mothers and is referring back to the possible loss of Joseph and Benjamin (who could have been no more in Egypt)

- Matthew applies the same motif to mothers in Bethlehem having babies killed by Herod’s decree- the town was small so maybe 20 or so babies (2 and under) would have been killed- verse 16 implies the Magi arrived up to 2 years after Christ’s birth, so maybe shepherds and magi should not appear in the same scenes

Return to NazarethMatthew 2:19-23- there is no OT reference saying, “He will be called a Nazarene”- maybe it is a general interpretation of prophets- some use Isa 11:1 and Num 24:17-19 in building up this argument

Return to NazarethMatthew 2:19-23- there is no OT reference saying, “He will be called a Nazarene”- maybe it is a general interpretation of prophets- some use Isa 11:1 and Num 24:17-19 in building up this argument

Matthew is not writing as an historian but a theologian who sees Christ as the fulfillment of OT Messianic hopes from the line of David. He stresses that,- Jesus is the hope of Israel- through Jesus blessings will be extended to the Gentiles- Jesus is the legitimate king and ruler, not Herod, the priests or any other earthly authorities

LUKE’S ACCOUNTPreface Luke 1:1-4- written in highly literary Greek- same pattern as other histories / biographies of the day- shows Luke as a historian and theologian- orderly means just that, structured, not chronological - NASB has: it seemed fitting for me as well,having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus

LUKE’S ACCOUNTPreface Luke 1:1-4- written in highly literary Greek- same pattern as other histories / biographies of the day- shows Luke as a historian and theologian- orderly means just that, structured, not chronological - NASB has: it seemed fitting for me as well,having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus

Theophilus London is an Trinidadian-born

American rapper from Brooklyn, New York City

Birth stories Luke 1:5 - 2:52- from 1:5 Luke starts to use a very Jewish form of Greek - from chapter 3 he uses koine Greek- was Luke translating material from Hebrew or Aramaic?- possibly as the information is detailed and might have come from a close relative, Elizabeth, or even MaryIn his infancy narrative Luke aims to do two things:1. Provide an overview of salvation2. Show similarities / differences between JTB and Jesus

Birth stories Luke 1:5 - 2:52- from 1:5 Luke starts to use a very Jewish form of Greek - from chapter 3 he uses koine Greek- was Luke translating material from Hebrew or Aramaic?- possibly as the information is detailed and might have come from a close relative, Elizabeth, or even MaryIn his infancy narrative Luke aims to do two things:1. Provide an overview of salvation2. Show similarities / differences between JTB and Jesus

- the birth of JTB is foretold, then the birth of Jesus- Mary and Elizabeth are then set alongside each other- the birth and growth of each boy is related- JTB and Jesus are seen as heralds of a new age- both are born to Jewish parents who experienced miraculous conceptions- angels are in both narratives- fear and disbelief of the parents turns to acceptance and praise to God- Luke does portray Jesus as greater than JTB, virgin birth, Saviour, Lord etc.

Birth of JTB foretoldLuke 1:5-25- JTB of a priestly family- 18,000 priests at that time, so chance of selection to minister in temple very slim- abstinence from alcohol was not a common OT practice- being filled with HS from his mothers womb was unheard of

Birth of JTB foretoldLuke 1:5-25- JTB of a priestly family- 18,000 priests at that time, so chance of selection to minister in temple very slim- abstinence from alcohol was not a common OT practice- being filled with HS from his mothers womb was unheard of

- JTB obviously has a prophetic role in calling to repentance and preparing the way for the Messiah - in the same way as Elijah- Zechariah is struck dumb for his unbelief - surely he knew God could do this as with Sarah, Rachel, Hannah etc.- Zech’s faith would return and he would praise God for all that had happened- Elizabeth rejoices and immediately, praises God for taking her disgrace away (social stigma of not having children)

Announcing the birth of JesusLuke 1:26-38- the angel Gabriel comes to announce the impending birth to Mary- Mary is highly favoured, literally “having been given grace” or “having been treated graciously” - there is nothing special about Mary, it is God’s initiative- Son of the Most High is a Davidic, regal, messianic title- Mary questions - but then which of us wouldn’t?- she then graciously accepts Gabriels explanation

Mary visits ElizabethLuke 1:39-56- as Mary arrives Elizabeth (who is the older person) repeats Gabriel's blessing- Elizabeth is filled with the Holy Spirit - the first of numerous such references in the gospel- JTB in the womb leaps for joy - also in the power of HS- Mary is never called the “mother of God”- Mary’s own prayer (hymn?) is similar to that of Hannah in 1Samuel 2:1-10

Mary visits ElizabethLuke 1:39-56- as Mary arrives Elizabeth (who is the older person) repeats Gabriel's blessing- Elizabeth is filled with the Holy Spirit - the first of numerous such references in the gospel- JTB in the womb leaps for joy - also in the power of HS- Mary is never called the “mother of God”- Mary’s own prayer (hymn?) is similar to that of Hannah in 1Samuel 2:1-10

- other hymns follow in the story, proclaiming that here is salvation for Israel and a light for the Gentiles (2:32, 1:54-55)- socioeconomically the oppressive powerful and rich will be removed from their thrones (1:52f)- Mary declares she is blessed, but only because of what God has done for her (1:49)- Mary’s song is often called The Magnificat (from the first word in the Latin translation)

The birth and growth of JTBLuke 1:57-80- JTB is born and to the surprise of the relatives he is not named with a family (father or relative) name- John means “the Lord is gracious”- Zechariah regains his voice and is filled with HS resulting in praise to God- this song is often called the Benedictus (Latin for blessed, NIV uses praise in v68)- promises physical rescue, spiritual restoration, fulfillment of the covenant with Abraham (blessing all nations)

Verse 80 summarises JTB so far and leaves us expectant of meeting him again:And the child grew and became strong in spirit; and he lived in the wilderness until he appeared publicly to Israel.

Birth and growth of JesusLuke 2:1-52- around 6BC, 6 months after JTB was born- the census registration links Joseph (and Jesus) with the Davidic line- the manager was a feeding trough- delivery took place amongst the animals- inn (2:7) was a guest room (Lk 22:11, Mk 14:14)- probably they had made arrangements to stay with relatives but due to the census so had many others

Birth and growth of JesusLuke 2:1-52- around 6BC, 6 months after JTB was born- the census registration links Joseph (and Jesus) with the Davidic line- the manager was a feeding trough- delivery took place amongst the animals- inn (2:7) was a guest room (Lk 22:11, Mk 14:14)- probably they had made arrangements to stay with relatives but due to the census so had many others

- the house would have been 1 or 2 rooms, where the animals were was separated from the raised part of the house by the manager- Mary and Joseph would have been with friends / family - but it was crowded and so the feeding trough was the only place to put the baby- One apocryphal story has Jesus being born in a cave (protoevangelium of James)

- shepherds were looked down upon - nomadic lifestyle and a reputation for theft- remember though that M/J were poor enough not to be able to offer a sheep (2:24 / Lev 12:8)- yet God sent his angels to these lowly shepherds to proclaim 2:11Saviour is the most distinctive title for Jesus in Luke, Lord is used in Acts- the way v 14 is translated has changed, ‘Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.’

- however a few verses later we read that the ministry of Jesus will also bring division, and Mary being told how her own heart will be pierced (see also 12:51-53)- Jesus is taken to the temple for rituals as a well brought up boy would be- Simeon is met - he had been promised he would see the Messiah and now can die in peace- Simeon sings the Nunc Dimitis (now dismiss...vv29-32)- the prophetess Anna also appears

The only event recorded between birth and adult ministry of Jesus is in the Temple aged 12- possibly a forerunner to the bar mitzvah (son of the commandment ceremony) where 13 y.o. Boys read and expounded the Law for themselves and came of age spiritually speaking- Jesus called the temple “my Fathers house” - knowledge of special relationship with God was arguably present

- apocryphal literature has Jesus making clay sparrows which fly away and miraculously extending wood in the carpentry shop to make a bed balance as well as withering up a belligerent playmate (Infancy gospel of Thomas)- we have no good historical evidence to cover this period of Jesus’ life- note Jesus does nothing miraculous here, and he does not teach his teachers (listening, asking questions)- Jesus was a normal child, obedient- Luke shows his humanity and growth intellectually, physically, socially

Genealogy Luke 3:223-28

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance- Blomberg argues that in the positioning of the genealogy Luke is emphasising that Jesus is the Son of God

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance- Blomberg argues that in the positioning of the genealogy Luke is emphasising that Jesus is the Son of God- it is found between his baptism and temptation, in both Jesus demonstrated his sonship

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance- Blomberg argues that in the positioning of the genealogy Luke is emphasising that Jesus is the Son of God- it is found between his baptism and temptation, in both Jesus demonstrated his sonship- names differ to Matthews list, why?

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance- Blomberg argues that in the positioning of the genealogy Luke is emphasising that Jesus is the Son of God- it is found between his baptism and temptation, in both Jesus demonstrated his sonship- names differ to Matthews list, why?* Luke gives Mary’s genealogy (Matt uses Josephs)

Genealogy Luke 3:223-28Luke goes all the way back to Adam “the son of God”- stresses humanity and universal significance- Blomberg argues that in the positioning of the genealogy Luke is emphasising that Jesus is the Son of God- it is found between his baptism and temptation, in both Jesus demonstrated his sonship- names differ to Matthews list, why?* Luke gives Mary’s genealogy (Matt uses Josephs)* Luke gives human genealogy through Joseph where Matt gave legal and royal ancestry through Joseph

Blomberg concludes stating the different stories of Matt and Lk reveal the same theme but in different ways,“Jesus is the Davidic Messiah coming as the consolation of Israel, but he is also “a light to enlighten the Gentiles.” He will be both Saviour and Lord bringing spiritual and socioeconomic liberty, with special compassion for women, the poor, and other social outcasts...as Luke and Acts unfold it will be clear that Luke’s greatest interest includes universal Gentile themes and that Jesus is clearly “a man for all people”.”

A few comments of the virgin conception and birth - which some people do not believe in today, but then they have ruled out a God who can perform miracles before looking at the evidence!Historical Factors- there is no evidence of the writers “fixing” the OT scriptures to match their ideas - they looked at the OT for parallels but did not manipulate the text- the style of writing suggests sources lose to the events - Luke with Mary (or her family) and Matthew with Joseph’s

- no other source records the massacre of the children - but possibly it was so small in numerical terms that politically it was not significant- it seems very unlikely that the early Christians would have made up the events of the virgin conception / birth* it is simply the HS overshadowing her* the myths would say that Alexanders mother was surrounded by a serpent on the night of her conception, so the father could not approach her, other stories have the gods appearing to copulate with humans

- no other source records the massacre of the children - but possibly it was so small in numerical terms that politically it was not significant- it seems very unlikely that the early Christians would have made up the events of the virgin conception / birth* it is simply the HS overshadowing her* the myths would say that Alexanders mother was surrounded by a serpent on the night of her conception, so the father could not approach her, other stories have the gods appearing to copulate with humans

*Luke creates no pious legend he gives simple detail*little (if anything) is made of this in the rest of the NT (possib. Gal 4:4, Mk 6:3)* it appears the early church would not have included this unless they had good historical reasons to do soTheologically the virgin birth does not prove the incarnation - but it does emphasise both Jesus’ deity and humanity - so he is an adequate substitute and adequate representative in his work

JOHN’S PROLOGUE 1:1-18 - a totally different way of introducing the life of Christ- shows a high Christology based on Hellenistic thought equating Christ with the logos and the logos with God- has been suggested / claimed to parallel other types of thinking dues to its language (light shining in darkness, understanding, recognition, knowledge)- some suggest it resembles Gnostic thought, also Mandaism, Stoicism and Philo

- current thought suggests all these features are found in a Jewish milieu- Aramaic targums often use word for God’s name, esp. in early Genesis- in using fulness to contrast law and grace Blomberg suggests John is speaking to an early Gnostic thought- the Word becoming flesh - full incarnation - is then against all docetic denials (Docetism denied the full humanity of Christ)- John is probably speaking to a diverse audience including Jews and Gnostics and uses appropriate language, pointing them to Jesus as that true light they seek

Possible chiasmus:- the nature of the word, 1-5, 16-18*allusion to Gen 1:1* word was with preexistent with God before creation and was God (though not the same as the Father)* the word was God’s agent for creation - and continues to be active in the entire process (wisdom Pr 8:22-31)* in him is spiritual eternal life which he is revealing to all humanity*some reject this (him) but evil will not triumph

* he is the ultimate disclosure of the invisible God (16-18), full of grace and blessing who has moved beyond the Law* verse 16, “we have received from his fulness even grace instead of grace” - the new grace supersedes the old

The testimony to the word 6-8, 15- in John’s gospel JTB is primarily seen as testifying to Jesus, he is a witness- possibly a group in Ephesus had claimed more for JTB than they should have done- so an alternation between Jesus and JTB is seen

The incarnation of the word 9-11, 14- logos came to fallen humanity in general (9-10) and Jews in particular- most rejected him- dwelt is the same root as in tabernacle - parallel of the Jews tenting in the wilderness and seeing God’s glory and presence as a cloud and fire- now God’s glory is in the son, “the one and only”

The reception of the word 12,13- “receiving Jesus into your life / heart” is not a common NT phrase (Jn 13:20, Col 2:6)- receiving is believing in his name, trusting / accepting his power and authority- in this believers become God’s spiritual children with new authority / status (“rights”) of their own- vv12-13 is the centrepiece, the climax of the prologue

The reception of the word 12,13- “receiving Jesus into your life / heart” is not a common NT phrase (Jn 13:20, Col 2:6)- receiving is believing in his name, trusting / accepting his power and authority- in this believers become God’s spiritual children with new authority / status (“rights”) of their own- vv12-13 is the centrepiece, the climax of the prologue

Yet to all who did receive him, to those who

believed in his name, he gave the right to become

children of God – children born not of

natural descent, nor of human decision or a

husband’s will, but born of God

Conclusion- this is one of the high points of NT Christology- it shows Jesus as preexistent deity- the seedbed of the Nicene creed (AD325)- yet it also emphasises Christ’s humanity- Blomberg makes the point that John starts by talking of the point of agreement (Christ’s deity) with his opponents (the Docetists) and moves them to the point of disagreement (humanity of Christ)

“Today the historic Christian faith finds itself usually combatting

those who deny Christ’s deity...but how many Christians

really believe in christ’s full humanity? The number of people who have fallen into prolonged or pronounced sin and then protest

that Jesus could not possibly relate to them or forgive them

suggests that docetism is not far from any of us.”

Another day, another presentation, the end of another class. But do not

fear little ones for there shall be (unless Jesus comes again) more

classes, more notes, tests, quizzes and much more.

Until then - goodbye and have fun!