Circumstances of the birth of Jesus of Nazareth entailed a three-way confluence of events from locations in Rome, Persia and Nazareth, hundred miles apart from each other and months in the making. Incredibly, it all culminated in a small town where none of the figures of the story lived.
Two Gospel accounts cover the Nativity story, Matthew and Luke, each complimenting the other with few overlapping details. According to Luke, Caesar Augustus issued a registration decree although the Roman story behind the story is not told.
Caesar Augustus was designated Pater Patrie, Father of the County, on February 5, 2 BC, by the Roman Senate. The achievement was one the 35 highlights in The Deeds of Divine Augustus listing the accomplishments of Caesar over his 25 years of rule.[1]
To honor Augustus in 2 BC, planning began for a special registration of the entire Roman Empire including the provinces, not just the typical census for citizens of Rome. Each registrant was expected to swear an oath of allegiance to Augustus.[2]
Logistics to execute this registration decree required considerable planning, time and resources, especially in a era without electricity, computers, phones, etc. For town criers, praeco in Latin, to announce the decree in far reaching locations would take months.[3]
Meanwhile, Magi “from the East” (Persia, by reputation and historical context), according to Matthew, saw stellar and planetary alignments signaling something exceptional was about to happen – the birth of a King of Judea. Not just any King – what they saw was so awe-inspiring, they were moved to act.
Believing wholeheartedly in their observations, they planned a journey that would cover hundreds of miles by camel in a quest to find this special baby King. Much more than just a tribute visit, they intended to present the baby with precious gifts and worship him.
Greek text of Matthew uses the word proskynēsai or proskuneo translated as “worship.” Meaning of the word is “to do reverence to;” “bow down or bow down before;” “kneeling or prostration to do homage (to one).”[4]
Not knowing their final destination, the Magi initially headed for Jerusalem, the government center of Judea. The city seemed to be a good place to get information and they went to the palace of Judea’s King Herod to ask him.
In another concurrent series of events while the Magi were on their journey to Jerusalem, Joseph and Mary were busy going about their daily business. Preparing for the arrival of their new baby, they were planning his birth in Nazareth without any clue what was about to befall them.
Suddenly, everything changed – a praeco announced Augustus’ registration decree that compelled the betrothed couple to do the unthinkable. On short notice, an unplanned 90-mile trek on foot to register in Bethlehem to comply with the decree was required in-spite-of Mary’s imminent childbirth.[5]
No one or thing trumped a decree by a Roman Caesar and although it is not definitively stated that the decree had a deadline, Rome expected prompt compliance. Evidence of this urgency is seen by the immediate response of Joseph and Mary.
People were required to register in the home town of their family linage. In the case of Joseph and Mary, it was Bethlehem, the home town of King David who lived about a 1000 years earlier.
No doubt Mary would give birth before they returned to Nazareth where Mary should have been with her family and friends. If the praeco had announced the decree about two weeks earlier or later, Jesus would not have been born in Bethlehem.
Weary from the unplanned long trip from Nazareth, Joseph and Mary discovered lodging accommodations in Bethlehem were full and they had to stay in a stable. As if this situation wasn’t challenging enough, Mary went into labor in the stable and was forced to give birth to Jesus using a manger for his crib.
According to Luke, the birth of Jesus was heralded by a host of angels. Shepherds left their flocks in the fields and went to Bethlehem to see this sight.
Arrival in Jerusalem by the Magi entourage was big news since it was not often that Magi visited the city being off the major trade routes…and it likely caused a stir.[6] Furthermore, Judaism shunned the mystic practices of the Magi even though they were favored by the Herod.
King Herod immediately granted the Magi access to his palace when the they arrived. Magi informed him of a new King of Judea, one with his own star – it was most shocking news to the reigning King.
At that point, Herod did not know any further details and dismissed the Magi. However, it can be surmised the King believed that the Magi knew something profound, both considering their reputation and the fact of their long journey to honor and worship this baby.[7]
Herod summonsed the Jewish chief priests and scribes and asked if they knew where Christos was to be born. No ambiguity surrounded the question, the Jewish religion experts knew exactly what Herod was asking.
An ancient prophecy from the Jewish prophet Micah foretold the Messiah was to be born in “Bethlehem in land of Judah.”[8] Herod believed the prophecy as evidenced by his next actions.
Planning to exchange this prophetic knowledge to learn the exact location of the baby, Herod secretly called the Magi to return back to the palace. The Magi unwittingly agreed to the deal.
After leaving Herod’s palace, “his Star” reappeared at some point to the Magi and it shone over Bethlehem corroborating the information. Still not exactly sure of their final destination, they headed South toward Bethlehem just a short distance away.
Far off the path of a major trade route, unexpectedly the Magi from Persia arrived in Bethlehem. If their arrival was big news in Jerusalem, image what it was in the much smaller town.
Everyone knows everyone else’s business in a small town so finding the child would not have been difficult. The Magi found the new family, then presented the newborn with their precious gifts and worshiped him.
Not all the drama was finished. Warned in a dream, according to Matthew, the Magi did not return to Jerusalem to tell Herod where the Christos was located.
Once Herod realized he had been duped, he commanded that all the male babies in the Bethlehem area under 2 years of age to be killed. Actions taken by the King were consistent with his ruthless reputation.
Joseph and Mary with Jesus escaped the King’s horrific murders by hiding in Egypt until Herod died shortly thereafter. Historian Josephus describes in detail events that transpired during the final weeks leading up to the King’s death. Eventually Joseph and Mary returned to Nazareth where they raised Jesus and his siblings.
Was it just a coincidence that a 3-way confluence of events culminated in Bethlehem, home town of King David … or was it a divine plan?
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 ofHerod’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?
Matthew’s Gospel is surrounded by many questions – who, when, what, how – making it a target rich environment for those who wish to challenge its credibility. Parallel passages, dates, authorship and variation from other Gospels are all called into question.
Much of the details of the ministry of Jesus of Nazareth are found only in Matthew. Less than a third of Matthew’s content is common to Mark. Slightly more than a third of the content of Matthew is not in common with Luke … Matthew’s subject matter is in many ways unique.[1]
Variation actually enhances the authenticity and credibility of Matthew. In the world of investigations, written statements that too closely resemble each other are immediately suspect of deception.[2]
Truthful, credible statements are expected to be consistent with key evidence as well as with other witness statements, yet characteristic variation is most certainly expected. A basic investigative principal: the more details, the harder to cover a deception; conversely, a deceptive statement lacks details making it more difficult to validate.
“There must, therefore, naturally arise great differences among writers, when they had no original records to lay for their foundation, which might at once inform those who had an inclination to learn, and contradict those that would tell lies…” – Josephus [3]
Distinct diversity from Luke can be seen immediately in Matthew with the genealogy of Jesus listed in reverse order along with some generational variations.[4] Three miracles and at least 10 parables found in Matthew do not appear in any other Gospel.[5]
P104 papyrus of Matthew
Joseph‘s personal circumstances are told only in Matthew such as his contemplation of divorcing Mary for becoming pregnant by another man. His mind was changed by an angel’s visitation message that Mary’s childbirth would fulfill the Isaiah 7:14 prophecy of a virgin birth and instructed Joseph to name the baby “Jesus.”
Combined with Luke’s Nativity account, Matthew’s historical and astronomy attributions raises the bar of Gospel answerability to the highest degree.
Established is a narrow timeline window for the birth of Jesus with five date markers – the rules of Augustus, Herod, and Quirinius; a Roman Empire registration plus “his Star.” The Gospel also names secular historical figure Archelaus, Herod’s son, who ruled in Judea after the King died.[6]
Literary analysis and literary criticism are among important scientific methodologies used to assess credibility.[7] Integrity of the Gospel alone can be evaluated entirely based on assessing just its content.
One of the most famous teachings of Jesus, unique to Matthew, is the famed “Sermon on the Mount” including nine verses of Beatitudes, all beginning with “Blessed are…” Covering 106 verses through three chapters, the sermon’s details required an eyewitness.[8]
Perhaps the biggest clue from Matthew to the divine nature of Jesus is from his personal perspective as One who watched Jerusalem throughout its history. The author of Luke chose to include Matthew’s quoted statement of Jesus in his own investigative report:[9]
MT 23:37 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (NKJV)
Moving to the crucifixion, burial and the Resurrection, Matthew solely recounts details surrounding the death of Jesus. Described by the Gospel are an earthquake, stones split in two, and tombs being opened with bodies coming back to life.[10]
Precluding several conspiracy claims, Matthew uniquely describes the chain of custody over the body of Jesus – the crucifixion by Rome; burial by a member of the Jewish Council; the Jewish leadership’s request for Pilate to secure the tomb exclusively using the Greek word koustodia; and the early morning events of Sunday.[11]
Morning of the Resurrection, Matthew includes the lone accounts of several key happenings – the angel rolling away the stone from the empty tomb; the earthquake; the proclamation of the angel; dereliction of the Guards and their report to the chief priests. Later that same day, Matthew includes the resurrected appearance of Jesus to women of Galilee.
Use of common reference materials evidenced by the parallel passages, sometimes verbatim, appears in all three synoptic Gospels of Matthew, Mark and Luke.[12] Parallel passages cited as alleged credibility issues can be attributed to legitimate literary protocols of the day.
Copying from another source to serve as a “witness” was a respected form of citation and corroboration. It was common practice to copy from another source, even verbatim, without a citation. Abuses of this practice by the Greeks were the focus of Josephus in his work, Against Apion.[13]
Authorship of Matthew is not claimed within the Gospel itself. Not penning a work was characteristic Jewish practice for reasons of humility, to avoid bringing fame or attention to the author. Examples of other Jewish works without authorship or a formal identify are the authors of books within the Old Testament, the Tenakh.[14]
Customarily Matthew is believed, based on sources who lived in very close time proximity, to have been written by one of the 12 Disciples of Jesus for whom the Gospel is named – an eyewitness account.[15] Other scholars and skeptics with differing views believe Matthew was written by someone else; is a collection of stories and oral traditions; or is even completely fictitious.[16]
Which was written first, Mark or Matthew, is debatable although clearly Matthew is much longer with much more detail. Many religion authorities believe Matthew was written sometime between 55-75 AD; others view the date range from 90-100 AD.[17]
Both Gospel timeframe possibilities are during the first century when some of the original Disciples were still alive as were probably some from the Sanhedrin who lived at the same time as Jesus of Nazareth. If any details of the information was found to be untrue, no evidence from these contemporaries refutes it.
Portions of Matthew were corroborated by the eyewitness account of John’s Gospel written independently from his prison cell; Luke’s investigative Gospel; and secular history.[18] Considering the customary literary protocols, the allegation of literary misconduct is rendered to be a non-issue.
What remains to assess the credibility of Matthew is its believability. Are the Gospel’s detailed accounts fabrications… or do the unique details in Matthew indicate truthfulness and credibility?
