Mark and John both launch straight into the adult ministry of Jesus whereas Matthew and Luke both commence with birth narratives, although picking up on different aspects of the nativity. There has been a tendency by some to over make much out of this difference between the Gospels with the implication being that because the nativity narratives do not appear in all the accounts then these must be later additions based more on mythology than history. I cannot really see any good reason for such a conclusion. As we have already discussed, the Gospel authors have carefully chosen their material to build their specific argument.
We would do better then to consider why Matthew and Luke choose to include the passages that they do. What purpose does this serve. In Matthew’s case, there is a strong emphasis on fulfilment with Jesus portrayed as the true heir of David, the fulfilment of Messianic promise. Matthew’s focus on Jesus as Herod’s rival fits with this as does the flight to Egypt and return with echoes of the Exodus and return from Exile. Jesus is not only David’s heir but the fulfilment of all God’s promises.
Luke meanwhile with his laser focus on giving assurance and certainty concerning the truth of early Christian claims takes us to the witness of angels, who will be there to witness the resurrection and ascension too. The birth narrative also introduces Mary as a reliable eye witness, presumably one who Luke relied upon.
Meanwhile, it serves the tone of Mark’s Gospel with its sense of imminence and urgency concerning the coming kingdom to take us speedily to Christ’s adult ministry. John’s style being more reflective we should be unsurprised to see birth narratives replaced with extended theological reflection on the incarnation. I also am personally inclined to see the early reference to the clearing of the Temple as significant and not accidental. This along with the night conversations with Nicodemus suggest to me that John is inviting us right from the start into the events of the last week so that the description of earlier miracles and signs acts like flashbacks informing the events of Holy Week. This also means that even as we look at John’s description of Jesus’ early ministry, we can never escape the shadow of the Cross.
As it happens, Luke goes back further still than Matthew before Mary’s pregnancy and those first angelical encounters for her and Joseph. John the Baptist is a significant figure in all the Gospel accounts. He is the forerunner or pre-curser to Jesus. Luke not only narrates the events relating to Jesus’ birth but also goes right back to the beginning of John’s life too.
3.1 Read Luke 1:5-25
The section begins with the phrase “in the days of Herod”. Not only does this identify a specific period in history but it follows the literary style of Old Testament narrative. Specific events are often introduced with the words “In the days of” or “in those days”.[1] Luke links the events and people he is reporting on with the events of Israelite history, with the patriarchs, judges, prophets and kings.
Herod the Great (72-4BC) was from Idumea (Edom). He was not a hereditary king but rather a client of Rome, he had undertaken military campaigns in the region on Rome’s behalf and was recognised as king by the Senate. He had converted to Judaism although the authenticity of his conversion was questioned and undertook a significant building project to expand improve the second Temple in Jerusalem.[2]
We are introduced to Zechariah and Elizabeth. Zechariah was a priest, from the tribe of Levi and his wife was also a descendant of Aaron (v5). They are both described as righteous but they are also childless (v6-7). This again is significant. Other examples of infertility in Scripture include Rachel, mother of Joseph and Hannah, mother of Samuel. Abraham, the forefather of God’s people, along with his wife Sarah was also childless and righteous. Luke is setting the scene for God to intervene in an incredible way.
We meet Zechariah, on duty in the Temple, with echoes of Isaiah serving there when he encountered God (v8-10).[3] This time, it is an angel that appears, Zechariah is afraid (v11-12). The angel reassures him that there is no need for fear and then brings him the good news that their prayers are answered. God will give them a son. They are to name him John. He will cause joy to them and to others (v13-15). John will be a great person, a man of God. So, vows are to be undertaken similar to the Nazarite vow that Samson and his parents were committed to. John will be filled with God’s Spirit and will be a prophet bearing resemblance to Elijah. His job will be to bring people to repentance (“turn the hearts”) and to prepare them for the Lord’s coming (v16-17).
Zechariah’s response is uncertain “How can I be sure?” Or “Can I really trust you on this.” He points out that both he and his wife are into their old age. The Angel’s response is to declare his own credentials: his name, his standing before God and his specific commission here. Zechariah can be sure because God has spoken through the angel. He is not to doubt based on his circumstances. God will give a sign though but it also acts as a rebuke. Because Zechariah did not listen or speak with faith, he will be silenced until God’s Word is fulfilled. The people waiting outside are concerned by the time it is taking for Zechariah to come out. When he does come out of the temple, he is mute and must rely on signs and signals to communicate with them. (v18-22).
Zechariah’s silence echoes the way in which God had spoken to the people of Israel and Judah through the prophets but they had refused to listen, believe or obey. The result had beena 400 year period of prophetic silence from Malachi until now.
Zechariah completes his service in the temple and then returns home. Elizabeth becomes pregnant as the angel promised. She responds in belief, recognising that God had done this, removing the shame and stigma of infertility. She remains in seclusion for 5 months (v23-25).
3.2 Read Luke 1:26-38
Six months into Elizabeth’s pregnancy and Gabriel is sent with another message, this time to Nazareth in Galilee, to Mary, who introduced as a virgin, betrothed but not yet married. These details are important (v26-27). He tells her that she is favoured by God. She is bewildered but he goes on to explain why (v28-29)
The angel tells Mary that she is going to have a son, he will be called Jesus (or Yeshua/Joshua meaning “Yahweh saves/delivers”). Like John, he will be great but there will be something greater than him. It is obvious that it is his coming that John will be sent to prepare the people for. His greatness is linked here to his relationship to God “The Son of the most-high” and his relationship to the people. Jesus will be a descendant of David and the angel promises that God will give him his ancestor’s kingdom. Jesus is the coming king, God’s anointed one, the Messiah or Christ. His kingdom, unlike previous kingdoms will be without end. God will establish his rule for ever (1:26-33).
Mary asks how it is possible for this to happen as she is at this stage a virgin. There seems to be something distinctive about her response to Zechariah’s response. Yes, she has questions, yes she doesn’t fully comprehend but her questions are legitimate, God had given people children in their old age and reversed infertility in the past but a virgin birth would be unprecedented. Mary’s enquiries also seem to be treated as coming from a place of faith not doubt. So Gabriel, does two things. First, he explains the how. He says that her miraculous birth will be a work of God’s Holy Spirit. Second, he provides a sign in the form of Elizabeth’s miraculous pregnancy (v34-37). Note that Elzabeth and Mary are related, possible first or second cousins. This suggests that not only was Jesus descended through Judah and David, so from the kingly line but also through Levi and Arron so part of the priestly line. Mary responds by expressing her trust and her obedience. (v38).
3.3 Sonship
The description of Jesus as “The Son of the highest” is significant. Later, Luke will refer to Adam as “the son of God” indicating that sonship is something which belongs to humanity in general.[4]Meanwhile, Matthew picks up on Hosea’s prophecy “out of Egypt I have called my son”.[5]The original prophecy, applied by Matthew to Jesus’ flight and return from Egypt to escape Herod, was a reference to Israel and the Exodus. So, Israel is also described as God’s Son. To describe Jesus as “God’s Son” therefore, is first of all a statement about his humanity. Jesus
John’s Gospel tells us that Jesus is God’s unique son, he is the “only begotten son”.[6] This distinguishes Jesus out from other sons. Humans may be God’s children by creation but through sin are alienated from God. Israel was designated or chosen as a son and this hints at the possibility that fallen humans might be adopted back into God’s family. Jesus as “the begotten son” is not created, appointed or adopted. John’s Gospel is clear that everything that has been created was created through Jesus. Jesus is identified as “The Word” or revelation of God, one who was with God in eternity because he was and is God (John 1:1-4). In those brief words, John introduces us to the concept of The Trinity.
3.4 Read Luke 1:39-45
Mary’s next response is to hurry to meet her relative Elzabeth at her home in Judea (v39-40). When the baby, John, hears the voice of Mary arriving, we are told that he leapt in the womb. John recognised the arrival of God’s favoured servant and with her the pre-natal Christ (v41). We cannot pass over this small detail without making an ethical observation. It is clear that Scripture recognises unborn babies as conscious, living, spiritual persons. When it comes to the question of abortion, the bible is clear that the unborn life has value. Christians should be on the side of the baby and so our desire should be to see an end to abortion. This is not to lack compassion for mothers, especially when pregnancy is a result of rape or where there is risk to their emotional or even physical well-being and safety. However, we need to be clear that abortion will not resolve those problems.
Elizabeth too responds. Luke says that she is “filled with the Holy Spirit” indicating that she is about to prophesy. She repeats Grabriel’s assessment that Mary is favoured or uniquely blessed (v42). Mary’s visit is more amazing to Elizabeth than her own miracle. Why? Because Mary’s baby is her lord. Note the close connection between her description of Jesus as her lord and her reference to “the Lord”. It could be that she simply recognises Jesus as her human lord, her rightful king and master as David’s heir. However, the close connection of the two here suggests that she understood Jesus to be “The Lord” where Lord was used to refer to Yahweh (v43).
Elizabeth reports to Mary how her baby had leapt at the sound of Mary’s voice, it is presumably through Mary that Luke hears of this (v44). Elizabeth also repeat’s the designation of Mary as blessed(v45).
3.5 Echoes, foreshadows and fulfilments.
As I mentioned earlier, there are clues in the text that Luke wants to connect John and Jesus into the history of Israel and to present the events he is describing as foreshadowed in Torah and the prophets, now fulfilled in Christ. People, places and events found in the Old Testament can be seen as types or patterns of what is to come, like a mould which will form and shape what is to come. Jesus then is the antitype, the fulfilment of what those people, places and events act as precursors to.
Matthew takes time to explicitly show how the events around Nazareth, Jerusalem and Bethlehem fulfilled Scripture with the frequent refrain of “This was to fulfil…” followed by a quote. We have seen how Matthew understood the Holy Family’s flight to and return from Egypt as fulfilling “Out of Egypt I have called my Son.”[7] Jesus is the true and better Israel and in him, we experience a greater exodus from our exile.[8]
Where Luke records Gabriel’s appearance to Mary, Matthew focuses on Joseph. Aware of Mary’s pregnancy, Joseph, who is described like Zechariah and righteous is troubled. He does not want to harm Mary but also he does not think he can go through with a marriage which will involve an illegitimate child. His intention is to have a quiet divorce. This would make it clear that the child was not his, that he was not guilty of sin whilst avoiding the death penalty for Mary, an act of mercy. Perhaps he also hoped that this would lead to the child’s father stepping in and enabling Mary to marry him.
However, Gabriel appears to him and cautions him against this course of action. Joseph should go ahead with his marriage because the baby is from God. It is here that Matthew explains that the virgin birth fulfils Isaiah’s prophecy in Isaiah 7:14, that a virgin will conceive.
There are two things to take into account when looking at how Matthew takes up Isaiah’s words. First, Isaiah’s original prophecy in Hebrew was simply that a young women would conceive. Whilst it might be possible to interpret that narrowly as referring to a virgin, the wording in Hebrew does not require us to.
Secondly, and I think the two points link, we are not meant to take Isaiah 7:14 out of context as a proof text about Jesus’ birth. That’s not how Isaiah intended it, nor how it would have been heard for the 700 years in between and I don’t think it is how Matthew intends us to see it either.
In Isaiah 7, the prophet goes to see the King and offers him a sign. King Ahaz is not interested in a sign from God, perhaps wanting to appear pious, he actually betrays his arrogance and contempt for God./ So, Isaiah says that Ahaz will still get his sign but it looks like he is not going to like it. Judgement will come and the sign of this will be the seemingly unexpected birth of a child.
The prophecy will have had an immediate fulfilment in Ahaz’s time. However, what we pick up is that this and other Old Testament prophecies, as well as promising something immediate were intended to point forward, typologically to show how God’s greater purpose would be fulfilled. If God’s plans for Judah would be indicated by the arrival of an unexpected baby in the royal court, then God’s greater plan for all people would be marked by the arrival of an unexpected baby. If the first child symbolised God’s presence with us through the name Immanuel, then this child would be the true and better Immanuel. In this child God would be truly with us. The true and better child of a young woman therefore is the son of a virgin as the Greek translators, wittingly or unwittingly picked up.[9]
This is something we will pick up as we read through the Gospels, whether made explicit by Matthew’s citation of prophecy and John’s theological reflection or perhaps more implicitly in Luke and Mark’s selection of material and wording, until Luke 24, where Jesus makes the point explicitly clear, the whole of Scripture has been pointing us towards Jesus.
Practically, this should helps us to know how to read and preach the Old Testament. We will want to give it our diligent attention because it is pertinent to us. We will read, preach and teach it Christologically, as pointing towards Christ and the Gospels. This is true whether we are looking at part of the law, a prophetic book, the history of Israel, a list of names or numbers and the Psalms and Proverbs.
[1] See for example: Genesis 14:1; Judges 5:6. Judges 8:28; Ruth 1:1; 1 Samuel 17:12; 1 Chroniclkes 4:41; Ezra 4:7.
[2] For more on Herod, see Hoehner, “Herodian Dynasty” Pages 317-326 in Dictionary of Jesus and the Gospels (Ed. Green, McKnight & Howard Marshall, Downers Grove, IL.: IVP, 1992) 317-312.
[3] Isaiah 6.
[4] Luke 3:38.
[5] Matthew 2:15, c.f. Hosea 11:1.
[6] John 3:16.
[7] Matthew 2:15.
[8] See Blomberg, “Matthew” Pages 1-110 in A Commentary on The New Testament Useof the Old Testament (Eds Beale & Carson. Grand Rapids, MI.: Baker Academic, 2007), 7-8.
[9] Cf. Blomberg, “Matthew”, 3-5.
Faithroots 