Magi nativity, The Odds, Page 2

Luke’s Nativity – An Investigative Breakdown

Luke and Matthew accounts present two different narratives about the Nativity circumstances of Jesus of Nazareth, yet they have the common threads of the historical timeline, geographic locations and key historical figures.

In the opening paragraph of Luke, the author states that his letter is based on the eyewitness accounts “from the beginning”:

^{LK 1:2-4} “Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, 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; so that you may know the exact truth about the things you have been taught.” _(NASB)

Starting with the birth of John the Baptist, Luke’s account describes circumstances not found in any other Gospel. Zechariah, a Jewish Levite priest, had been chosen to represent his priestly division to offer incense to God.

While inside the Temple, the angel Gabriel appeared to Zechariah describing himself as the one who stands on the right side of the altar. God’s message from Gabriel said Zechariah’s wife, Elizabeth, would become pregnant with a son to be named John, but Zechariah didn’t believe it.

Zechariah and Elizabeth were considered “advanced in years.” It is relative terminology considering that girls married and began having children as soon as nature allowed, about 13 years of age.^[1^]

Luke does not describe Elizabeth’s pregnancy as miraculous. Two Greek words referencing a miracle are used elsewhere in Luke, but not used to describe her pregnancy.

In the other instances, the Greek word dunamis is translated to English using such words as “miracles,” “deeds of power,” “power of the Spirit,” or “mighty works.” Greek word semelon is translated with such words as “miracle,” “miraculous sign,” “sign from heaven.”^[2]

Gabriel went on to foretell the child’s purpose in life, even that the baby would be filled with the Holy Spirit before he was born. Doubting Gabriel’s message, Zechariah was struck dumb during his wife’s pregnancy.

Six months later about 90 miles away in Nazareth, Mary, who had been betrothed to Joseph, was going about her daily routine. Gabriel met her saying, “”Greetings, favored one! The Lord is with you”:

^{LK 1:31-32} “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David…” _(NASB)

Mary is quoted using the personal pronoun “I” asking Gabriel how she could have a baby when she was a virgin. Mary and the angel Gabriel are the only ones present making Mary the primary source of the conversation. Gabriel went on to explain the Holy Spirit would impregnate her and she would give birth to the Son of God:

^{LK 1:35} “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. _(NRSV)

According to Luke’s account, when Gabriel told Mary she was 6 months pregnant she hurried to go visit Elizabeth. Upon hearing Mary’s greeting, Elizabeth said the babe leapt within her.^[3]

Elizabeth knew about Mary’s immaculate conception before Mary told her. It was only a few days after Gabriel told Mary she would conceive the Son of God.

Mary had yet to show any physical signs of pregnancy. A woman’s pregnancy is not naturally known, even to the mother, until 2-4 weeks or later after conception.^[4]

Similar to Zechariah and Gabriel, only Mary and Elizabeth are present for this greeting dialog. Elizabeth’s praise contains four personal pronouns of “me” and “my”:

“Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord should come to me? Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”

Upon hearing Elizabeth’s blessing, Mary was filled with emotion and her detailed, passionate praise is quoted five times with the personal pronouns “my” and “me.” The primary source of Mary’s praise again strongly appears to be Mary herself.

Matthew articulates Joseph’s reaction to discovering Mary’s pregnancy months later after she returned from the trip to visit Elizabeth and he was understandably upset. Joseph was considering a divorce, according to Matthew, until a visitation by Gabriel informed him Mary had not cheated; rather, the Holy Spirit impregnated her as a fulfillment of prophecy.

Luke’s Nativity account identifies two Roman rulers not found in Matthew. Serving as additional historical date markers to King Herod, it adds Caesar Augustus and Quirinius governing in Syria.

Another specific detail in Luke is a decree issued by Caesar Augustus. This became the compelling factor for Mary to travel to Bethlehem where she was forced to give birth in a stable because all the inns were full.

Luke quotes an angel appearing to shepherds outside of Bethlehem announcing his birth and a larger number of angels in the sky praising God. The source of the quote were the shepherds.^[5]

^{LK 2:10-14} “…behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord…And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!”_(NKJV)

Immediately, the shepherds quickly went into Bethlehem and found Joseph and Mary with Jesus lying in a manger confirming the angel’s birth announcement. What the shepherds witnessed, they told to people who marveled at their report.

Matthew outlines a different Nativity aspect telling how the Magi had observed signs in the sky that prompted their long journey to find the newborn “King of the Jews.” After consultation with Jewish religious experts, King Herod revealed to the Magi the babe could be found in Bethlehem where they indeed found Joseph, Mary and baby Jesus.

Luke adds two other details. Eight days later during the Jewish circumcision event, Joseph and Mary officially named their baby Jesus as each were separately instructed by Gabriel. At the 30-day mark according to the Law, the parents presented Jesus to the Lord in the Temple in Jerusalem and offered a sacrifice which required a priest.

Much of Luke’s Nativity account is unique yet it is in sync with Matthew. Four key points are common to Luke and Matthew – Jesus was born in Bethlehem; Nazareth is his hometown; Herod is King with governing authority of country of Judea. Does Luke’s Gospel Nativity meet the standards of credibility?

Updated November 16, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Luke 1:7, 18. NASB, NKJV. West, Jim. “Ancient Israelite Marriage Customs.” Quartz Hill School of Theology. n.d. http://www.theology.edu/marriage.htm> Rich, Tracey R. “Marriages.” Judaism101. 2011. <http://www.jewfaq.org/marriage.htm>
[2] Luke 4:14; 10:13; 19:37; 23:8. NetBible.org. Greek text. dunamis <1411>, semelon <4592>
[3] Slatzman, Russell. “Biblical travel: How far to where, and what about the donkey?” Aleteia. 2017. https://aleteia.org/2017/01/24/biblical-travel-how-far-to-where-and-what-about-the-donkey> Kosloski, Philip. “Mary traveled a highly dangerous path to visit Elizabeth. Aleteia. 2019. <https://aleteia.org/2019/05/31/mary-traveled-a-highly-dangerous-path-to-visit-elizabeth>
[4] “Month by Month.” Planned Parenthood. 2020. <https://www.plannedparenthood.org/learn/pregnancy/pregnancy-month-by-month> “Home pregnancy tests: Can you trust the results?” Mayo Clinic. 2019. <http://www.mayoclinic.org/healthy-living/getting-pregnant/in-depth/home-pregnancy-tests/art-20047940> “How long does it take to know I’m pregnant?” nct.org. n.d. <https://www.nct.org.uk/pregnancy/am-i-pregnant/how-long-does-it-take-know-im-pregnant> Marple, Kate. Ed. “Early signs of pregnancy: When will I feel symptoms?” babycenter.com. 2019. <https://www.babycenter.com/getting-pregnant/how-to-get-pregnant/early-signs-of-pregnancy-when-will-i-feel-symptoms_10372077>
[5] The Nativity Story. TheBridgeChurch. image. n.d. <http://www.thebridgechurch.co.uk/wp-content/uploads/2014/11/The-Nativity-Story.jpg>

Matthew’s Nativity – An Investigative Breakdown

Easy to forget, the Christmas Nativity story didn’t happen in a single night – it is a time-lapsed compilation of events that took place over many weeks, if not months. Two Gospel accounts by Luke and Matthew provide the accounts of the Nativity story.^[1]

Luke’s account starts just before the birth of Jesus of Nazareth with an angel‘s message that Mary would give birth, even though she was a virgin, in fulfillment of the Isaiah 7:14 prophecy. Marking the time in history, Luke points to Augustus, Quirinius and Herod.^[2]

Oft overlooked in Matthew’s account is a key critical fact. Archelaus became Herod’s successor consistent with secular history.^[3]

Matthew’s account starts with the angelic pregnancy message to Joseph that Mary would give birth to the Son of God. Next, it jumps to the arrival of the wise men, translated as “Magi” in some Bibles.^[4]

Talmud references cite the Magi were also known as “fire worshippers” and “Guebers” from Persia.^[5] Having a long history of persecuting the Jews, the Magi were well-known, feared and disliked.^[6]

Magian priests were highly regarded, on the other hand, in former Persian and Greek Empires for their mysterious abilities. Among them, they had a reputation for reading the stars and making accurate predictions.^[7]

Plato and historian Strabo referred to the Magi as “king makers,” a reputation that had to be known to Herod. Prevalent in the Jewish culture, Greek Hellenism accepted all religions including Zoroastrianism, the main religion of the Magi.^[8]

Openly embracing Hellenism, Herod incorporated Greek inscriptions and architectural features in the enhanced Jewish Temple. Causing great consternation to Jewish fundamentalists, their eventual execution marked the beginning of the end for Herod.^[9]

Setting the scene in Matthew, King Herod of Judea was in his Jerusalem palace rather than one of his other palaces in Herodium, Jericho and Caesarea.^[10] Soon he would move to Jericho to live out his final days with a most miserable health condition…but not yet.^[11]

As strange as it may seem, purveyors of mysticism were introduced by Matthew into the Jewish Nativity story of Jesus. Calling upon Herod at his palace, the Magi were promptly welcomed.

Shockingly, these Wise Men said something most alarming to King Herod. Revealing the reason for their visit, the Magi asked a question:

^{MT 2:2} “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.” When Herod the king heard this, he was troubled, and all Jerusalem with him.”_(NKJV)

Any king, especially Herod, would be distressed when these king-maker Magi said they were looking for a newborn “King of the Jews.” Future tense was not used– he was already a king.

More disconcerting, the Magi said they had “come to worship Him” and it probably seemed very likely the people might want to do the same. Word leaked out to the people of Jerusalem of what the Magi had said and not surprisingly, they were also “troubled.”

At the very least, the rumor mill presented an air of uncertainty which always tends to worry a populace. If the child was the foretold Messiah, such speculation certainly stirred the pot even more.

Herod’s next action clearly demonstrates he believed the Magi when he “gathered all the chief priests and scribes together asking them where the Christ was to be born.”^[12] Change in language is of special note: the Magi inquired about the birth of a “King of the Jews” and Herod’s quote uses the Greek word Christos meaning Messiah.

Whether this difference in language is attributable to the author of Matthew or if Herod concluded the King of the Jews meant the Messiah, it didn’t make any difference. Chief priests and scribes understood exactly what Herod was asking as evidenced by their specific answer.

Jewish chief priests and scribes – experts from the Jewish leadership – reported to Herod that a Ruler was prophesied to be born “In Bethlehem of Judea.” Unambiguous, their answer included the quote from the prophecy of Micah 5:1/2.

^{MT 2:5-6} “…So they said to him, ‘In Bethlehem of Judea, for thus it is written by the prophet: “But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.”’”_(NKJV)

Previous mention of seeing ”his star” was initially not an attention-getting detail to the King. Believing the Magi’s declaration, this detail had been overshadowed by the bombshell announcement that there was another King of the Jews.

Undoubtedly, the Magi saw something in the night sky compelling them to travel hundreds of miles “from the East;” however, they didn’t say when they had seen “his star.” Herod soon realized these details were important – the time of the star’s appearance would serve to determine the child’s age.

Actions by Herod in the remainder of the account are telling. For this ruthless King with a reputation of murdering anyone who might be a threat, there was only one course of action – eliminate the threat. Every step taken from that point forward focused on this outcome.

Secretly Herod called the wise men to second meeting with the intent to determine from them what time the star appeared.^[13] Not having received an answer to their initial question, the Magi agreed to meet with Herod again.

Information from the second meeting served to be useful to both parties. Answering the original question of the Magi regarding the location of the child, Herod “sent them to Bethlehem.” In return, Herod was generally able to determine when the Magi saw “his star” and thus the age of the child.^[14]

Worshiping no one or thing, Herod set the trap. Cunningly, Herod said to the Magi, “when you have found Him, bring back word to me, that I may come and worship Him also.

Now it becomes clear why Herod wanted to determine the age of the child. Realizing he had been deceived when the Magi avoided him, true to the reputation of Herod’s ruthless, cruel profile, he commanded all the children 2 years old and younger in the districts of Bethlehem to be killed.

^{MT 2:16} “Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.”_(NKJV)

More than capable of such evil deeds, there were no bounds for Herod’s diabolical behavior. Torturing people for mere suspicions, Herod had killed countless Jews, not to mention killing his brother, three sons, a former Jewish High Priest, and plotted to have all the “principal men” of Judea killed upon his own death.^[15]

At least 20 specific details are laid out in a logical sequence in 22 verses, much that is corroborated by history and science. Does this strengthen the credibility to Matthew’s Gospel account about the birth of Jesus of Nazareth?

Updated November 16, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

All Bible quotes are from the New King James Version.

[1] McLeay, Simon. StPeters. “The Nativity According to Matthew.” image. 2018. <https://www.stpeters.org.nz/media/_home_slide_image/th-18-12-02-the-nativity-matthew.jpg>
[2] Luke 1:5; 2.
[3] Matthew 2:22.
[4] Matthew 2:1. Netbible.org. <http://classic.net.bible.org/verse.php?book=Mat&chapter=2&verse=1>
[5] Soncino Babylonian Talmud. Ed. Isidore Epstein. The Soncino Press. 1935-1948. Sanhedrin 98a. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html#98a_22> Sanhedrin 74b. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_74.html> “Babylonia.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/10263-magi> Cicero, M. Tullius. Divination. 44 BC. 1.46. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2007.01.0043%3Abook%3D1%3Asection%3D46> Cicero. Divinations. 1.2.
[6] Segal, Eliezer. “The Menorah and the Magi.” Sources. 1997. <https://people.ucalgary.ca/~elsegal/Shokel/971219_MagiMenorah.html> Missler, Chuck. “Who Were the Magi?” Idolphin.org.1999. <http://www.ldolphin.org/magi.html>
[7] “Zoroastrianism.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/15283-zoroastrianism>
[8] Plato. Alcibiades 1. Trans. W.R.M. Lamb. c. 390 AD. 1 121e-1232. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0176%3Atext%3DAlc.%201%3Asection%3D122a> Herodotus. The Histories. Book 1, Chapters 107-122. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0126>Herodotus. The Histories. Book 3, Chapters 30, 60-79. Missler. “Who Were the Magi?” Plato. Republic. Trans. Paul Shorey. 9.572e. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D9%3Asection%3D572e> Strabo. Geography. Book 11.9 n.d. <https://web.archive.org/web/20221018120345/https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0198:book=11:chapter=9&highlight=magi> Polybius. Histories. Book 34, Chapter 2. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0234:book=34:chapter=2&highlight=magi> Herodotus.” Encyclopædia Britannica. 2018. <https://www.britannica.com/biography/Herodotus-Greek-historian> Herod the Great.” Livius.org. Ed. Jona Lendering. 2017. <http://www.livius.org/articles/person/herod-the-great/?> “Edom (ē`dŏm), Idumaea, or Idumea.” The Free Dictionary. 2017. <http://www.bible-history.com/herod_the_great> Bunson, Matthew. Encyclopedia of the Roman Empire. “Idumaea.” 2002. <https://archive.org/details/isbn_9780816045624> “Herod the Great Biography.” TheFamousPeople. image. n.d. <https://www.thefamouspeople.com/profiles/herod-the-great-37596.php> Diogenes Laertius. Lives of Eminent Philosophers. 8.1; 9/7. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0258:book=9:chapter=7&highlight=Magians%2C> “Pythagoras.” Encyclopædia Britannica. 2018. https://www.britannica.com/biography/Pythagoras> “Cyrus takes Babylon.” Livius.org. Ed. Jona Lendering. 2018. <http://www.livius.org/sources/content/herodotus/cyrus-takes-babylon> “Democritus.” Encyclopædia Britannica. 2018. <https://www.britannica.com/biography/Democritus> Diogenes. Lives. 9.7.
[9] Burrell, Barbara; Gleason, Kathryn L.; Netzer, Ehud. “Uncovering Herod’s Seaside Palace. BAS Library. 1993. <https://www.baslibrary.org/biblical-archaeology-review/19/3/7> Geva, Hillel. “Archaeology in Israel: Jericho – the Winter Palace of King Herod.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/jericho-the-winter-palace-of-king-herod> “Herodium-King Herod-s Palace-Fortress.” Israel Ministry of Foreign Affairs. 2000. < https://mfa.gov.il/mfa/israelexperience/history/pages/herodium%20-%20king%20herod-s%20palace-fortress.aspx> Josephus, Flavius. Antiquities of the Jews. Trans. William Whitson. Book XV, Chapter XI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Josephus, Flavius. Wars of the Jews. Trans. William Whitson. Book I, Chapter XXI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Herod the Great.” Bible History Online. 2016. <http://www.bible-history.com/herod_the_great> “Herod.” Jewish Virtual Library. n.d. <https://www.jewishvirtuallibrary.org/herod>
[10] Josephus. Antiquities. Book XVII, Chapter VI.
[11] Josephus. Antiquities. Book XV, Chapter VIII; Book XVI, Chapter V; Book XVII, Chapters VI; VIII. Josephus. Wars. Book I, Chapter XXI. “Hellenism” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/7535-hellenism>
[12] Matthew 2:4. Greek text. NetBible.org. <http://classic.net.bible.org/verse.php?book=Mat&chapter=2&verse=4>
[13] Matthew 2:7.
[14] Matthew 2:8, 16.
[15] Josephus. Antiquities. Book XV, Chapters III-VII, IX, XIII, XVI; Book XVI, Chapter XI; Book XVII, Chapters VI, IX. Josephus. Wars. Book I, Chapters X, XXVII, XXXIII.