Christmas Story

Thanksgiving | House of David | 1^st Century A.D. | Christmas Story | Authenticity

The disciple, Matthew, writing after the destruction of the temple at Jerusalem, 70 A.D. for the remnant of the Jewish sect of Jesus followers, the nucleus of surviving witnesses and believers and for future Jews that were expected to accept the Messiah, Jesus Christ.

Luke, a later gentile convert, writing towards the end of the first century to the churches of "Christians" of Paul's work and who were predominantly gentile in population, is writing from collected oral accounts of witnesses from the original Jerusalem congregation.

Matthew 1:1-16, gives the lineage of Jesus from Abraham through David to confirm to Jews in the Jesus following and to record for future Jews the authenticity of the lineage of Jesus, of the house of David. This lineage is the genetic line of Mary being that Joseph had no part in the conception.

Luke 3:23-38, also gives a (different) more complete lineage of Jesus from Adam to David, coming through Heli to Joseph because Joseph was the "son" in law of Heli. Both lineage descriptions come through David and again meet in Joseph and Mary. As David's preeminence as King of Israel is paramount, equally so is Joseph and Mary's obscurity.

Luke, chapter One, tells of the annunciation to Zacharias and the subsequent pregnancy of Elizabeth and birth of their son, John. The emphasis on this portion of the story (into chapter two) is to importantly record the family ties between John Baptist and Jesus and to show the prophetic fulfillment in both of their ministries. The root and primary importance of the Law is shown in a line of family generations that trace back to the Eden image of God.

In Matthew chapter one, tells of the espousal of Mary to Joseph before they "came together"; importantly that she be found a virgin to receive the impregnation (The Holy Ghost shall come upon thee and the power of the Highest shall over shadow thee, Luke 1:35); thus fulfilling Isaiah 7:14.

Joseph in finding his espoused with child resolves (as he is a just man) to privately divorce her instead of making a public example (brought before the priests for judgment, perhaps stoning). In a dream he is shown by the angel that his espoused is indeed with child of the Holy Ghost and that he should take her unto himself (marriage) and he did as the angel directed: knew her not until after the child was born (Matthew 1: 24-25); Leviticus 15:16-18.

Because of this difficulty, in view of Jewish Law and practice, Mary conveniently went to visit her cousin Elizabeth apart from both Joseph and to be away from the probable suspicions and reports so quickly spread in small village and often closely intertwined Jewish social communities. She kept the sanctity and gravity of her communication of a holy conception close with only parents and Joseph and Elizabeth.

Luke chapter two tells of the taxation decree that directed Joseph to Bethlehem, the nativity of David, to register and pay. He brings his wife, who is great with child, not chancing to be apart from her and the birthing.

Bethlehem is congested with the numerous families of registrants to pay their taxes, thus the inns are all full. They find cover from the elements in a stable during their sojourn at Bethlehem. Joseph will first take care of the business at hand, registering as man and wife (child yet unborn) and pay the tribute. And following: "While they were there, the days were accomplished that she should be delivered" (they await the impending birth in humble confines not wanting to then risk the journey home). Joseph registering the couple before the birth precludes and seals the subsequent record of their child being born at Bethlehem during Herod's reign.

Accordingly, the angel of the Lord appeared to select company, the nearby shepherds, and announce to them of this birth of a Saviour, which is Christ the Lord, in Bethlehem (the city of David). Accompanied by a heavenly host in chorus, the shepherds were told where to find the holy babe: wrapped in swaddlings, lying in a manger. The divine plan was to protect this event in secrecy. Only the shepherds are called and return to their respective midnight watches.

In Matthew, chapter two, the company of Jews or intermixed descendants from the captivity (from the Persian/Armenian diaspora and eastern most extremity of Judaism that would have studied in expectation and been aware of a messiah figure due on time according to scriptures), have been shown His Star (a sign that he is born). With lengthy and careful preparations, they set out for the long trek to Jerusalem in search of this holy infant; to pay obeisance and to give precious and valuable gifts.

The beginning of their travel followed the trade route of the "fertile crescent", under Roman protectorate control (policing from bandits) and well maintained thoroughfares, was well into the first year of Jesus' life. They were not three individuals, but a company in both supply and protective support over their hidden treasures.

Reaching Jerusalem carried them as early into the second year of Jesus' life. Thus, upon entering Jerusalem (a caravan with servants and armed guardians), they ask, Where is he that is (already) born king of the Jews? Coming to Jerusalem, thinking he might have already been acknowledged and received as king.

The city is more than aroused with this assemblage and Herod is alarmed with the front page news.

Back in Matthew we see the unnoticed birth (saving the shepherds who alone were called), in a manger, so to be apart from the traffic and notice of the world round about.

After 8 days the child is circumcised (Luke 2:21) and after 40 days of the mother's purification (Leviticus 12:1-4) the child is taken by his parents to Jerusalem to "present him to the Lord". There he is twice recognized (by Simeon and Anna), yet remains unnoticed.

The family returns to their home (house) in Nazareth, where they abide and will go up to keep the Passover feast in Jesus' first year.

In Matthew the sojourners arrival has caused a stir to the notice of Herod (who was also well schooled in Judaism and builder of the reconstruction of the Temple and Temple mount), who gives them special audience along with his assembled chief priests. Herod demands to know where Messiah, according to scriptures, is to be born, and he sends the company in search of, with instructions that they return to him that he might also go to pay homage.

The Star again appears before them (obviously a phenomena that was not seen by others) and comes to stand over the place: Nazareth, where Mary and Joseph returned and had been living quietly, indigenous to the surrounds.

"When they saw the Star they rejoiced", (verse 10.) Critically its presence was again renewed to them in a new perspective. Leading them out of Jerusalem and away from Bethlehem ………………. This verse stands alone because of its very significance.

Verse 11: When they were come into "the house" they saw the "young child" (now early into its second year), with Mary.  Notice, Joseph is not present; their arrival was unannounced and not expected.

Being warned of Herod's deceit, the company departs "another way", as it was, another way, that they took: not to Bethlehem, but to Nazareth (which also helped insure their safe exit homeward in view of Herod's wrath to follow).

Within the week, Herod realizes that he has been mocked and sends his soldiers to Bethlehem to slay all under two years of age " "according to the time which he had diligently enquired of the wise men" Matthew 2:16. The "wise men" had told Herod of their special lengthy and preparations to insure their safety in long journey after seeing the sign of his birth (Star) from their native lands of the east. They knew that he had been born for some time and expected that he was already over a year old.

The Angel also comes to Joseph to warn of the search and destroy mission of Herod focused on not only Bethlehem, but also in "all the coasts thereof". They flee according to the angelic directions on the coastal roads to Egypt, far removed from Herod's target of Bethlehem and vicinities.

Jesus turns two and goes into his third year while in Egypt. The gold and precious gifts given by the sojourners provide sustenance to the family, who are otherwise impoverished and would scarce survive their up-stakes and long trek into Egypt.

Herod dies shortly after their year in Egypt (sometime between 3 and 4 AD).

The angel again comes to Joseph and tells that Herod is dead and to return into the land of Israel.

Finding Herod's son reigning in his place, Joseph again follows the divine midnight directions and avoids the territories under the immediate eye of Archelaus, but goes into the Galilee and his former home at Nazareth.

They, as a family will continue to live with the secret and to go transparently to the yearly Passover feast at Jerusalem.

The first notice we have of Jesus again is at age 12 with his audience of lawyers and doctors in the Temple during the final days of the Passover feast. The extended family, outside of his parents, are still unaware of the particulars of his birth, and Joseph's yearly tax and registry at Bethlehem would list the family as native and resident at Nazareth.

It is so wonderfully noticed how carefully God arranged the events of this story to conceal and protect. How this story is told through two voices, each carefully and exactly detailing a particularly different and important portion of it. When placed side by side, the two narratives intertwine and blend together as one continuous thread that shows again how God will both conceal and protect the long expected second visit. Where again, there will be a Star, shown to a select few in company, who are in search with an awareness of the impending; a humble and unprepared party of common laborers called to witness: and the great professors of voice to this very event will not be among the called in presence nor leave their comfortable lofty positions to follow through such humble surrounds to quite forsaken and lowly abodes.

R. James Taylor
Secretary of Trustees
Mary's City of David
21 December 2006