The Christmas Story: Unique Narratives in the Gospels of Matthew and Luke

Dr. Tim Carmody, Professor, Graduate Program Director.

The Advent wreath is out, and so we usher in the stories of Christmas and the celebration of Christ’s birth. As Pope Francis said, “We Christians are called to safeguard and spread the joy of waiting. We await God who loves us infinitely, and at the same time, we are awaited by Him. In this way, life becomes a great betrothal.”

To give context to the telling of the story of the birth of Jesus, Timothy Carmody, PhD, Professor and Graduate Program Director in the Department of Theology at Spring Hill College, discusses the differences in the narrative of the Christmas story in the gospels of Matthew and Luke.

Christ’s portrayal

The gospels of Matthew and Luke, when taken together, present a united portraying of Jesus as a lowly refugee, a poor migrant from among ordinary people. Here are three shared characteristics of the infancy story as portrayed in these gospels: the geographical location, the other characters and the foundational values of the story.

Location

In Luke, the family of Jesus goes to Bethlehem for the census, and Mary gives birth in a place where the only amenity is an animal feeding trough. Luke only indicates there is no room in the inn, which implies that Mary and Joseph would not be staying with any friends or relatives. Luke does not dwell on the injustice and unkindness of this situation. He merely paints the picture that this family is without any kind of reasonable human security and community for taking care of this infant. This family is not just away from home; they are homeless. Mary must put her child in the feeding trough for animals.

While most general readers assume that Mary and Joseph lived in Nazareth their whole lives (based on Luke), Matthew implies something different. In Matthew, Mary and Joseph live in Bethlehem when Jesus is born and when the Magi come to visit. They are forced to flee to Egypt because of Herod’s murderous plan. When they return to their home in Bethlehem, they find that Archaelaus, son of Herod, is Governor and too near for their safety, so they flee to Nazareth. Not only are they external refugees who must flee their homeland to Egypt, but also when they return from this forced immigration, they find they must flee again as internal refugees. Both of these migrations are caused by the violent threat of their own rulers.

Characters

Luke and Matthew’s gospels present contrasting views in the visitors to the infant Jesus, but also a commonality in the nature and significance of these visitors.

The situation of the shepherds in Luke might sound sweet and romantic in the description, “… shepherds abiding in the fields, keeping watch over their flock at night.” But this actually paints a picture of unpropertied laborers of the lowest class (lower than peasants). The angels appear to these shepherds, who then go to the place where Jesus is lying in a feeding trough. The shepherds tell others about what they experienced. They, who are the unlikely recipients of the good news, become bearers of the Gospel message. “But Mary kept all these words, pondering on them in her heart.” (Lk 2:19).

In Matthew, the Magi are the ones who visit the family of Jesus. They show the initiative in interpreting the star, traveling from Babylonia to Jerusalem, inquiring at Herod’s court and then traveling on to Bethlehem. These are pagan wise men who use astrology to discern the coming of the Messiah.

Through the angel messengers in Matthew, God works to counter the intention of others’ actions: Joseph, after hearing the words of an angel, still pledges marriage to Mary, despite being found with child through the Holy Spirit. Herod sends soldiers to kill the prophesied new Messiah, but he is too late. Joseph and his family, through a warning from His angels, have fled to Egypt and the Magi have returned by another route to Babylonia.

In Luke, God, again through an angel, proactively announces his plan for Zechariah and Elizabeth’s son John to prepare a people fit for the Lord, and for Mary’s son Jesus who will rule over the house of Jacob, and whose kingdom will have no end. Later God’s angelic host announces the good news to the shepherds. God is clearly portrayed in Luke’s gospel as on the side of the lowly, disadvantaged and threatened, and not on the side of the powerful elite.

Values

These gospels point to an overarching theme: the religious and political leaders are entirely wrong in their thinking, valuing and ruling. Outsiders (pagans, the poor and the unclean) are the ones who recognize the inequities and who accurately assess the truth. This new kingdom is not defined by the traditional sources of power and religious teaching, but by God’s intervention.

The narratives, combined.

These themes reflect a poignant and compelling interpretation of these gospels; that God is among us, always. He is lowly, a stranger, poor and an outcast. In that guise, God shatters the blindness caused by being addicted to power, wealth and importance. It’s a powerful story that’s as much a part of Christmas as the star that shines on Christ’s manger and continues to herald His coming as good news; that His kingdom is without end.