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The Birth of Jesus
(Luke 2:1-7 Matt 1:18-25) 1 AND it came to pass, that in those days there went out a decree from Caesar Augustus, that the whole world should be enrolled. 2 This enrolling was first made by Cyrinus, the governor of Syria. 3 And all went to be enrolled, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David, 5 To be enrolled with Mary his espoused wife, who was with child. 6 And it came to pass, that when they were there, her days were accomplished, that she should be delivered. 7 And she brought forth her firstborn son, and wrapped him up in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. The Adoration of the Infant Jesus
(Luke 2:8-20 Matt 2:1-12) 8 And there were in the same country shepherds watching, and keeping the night watches over their flock. 9 And behold an angel of the Lord stood by them, and the brightness of God shone round about them; and they feared with a great fear. 10 And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy, that shall be to all the people: 11 For, this day, is born to you a Saviour, who is Christ the Lord, in the city of David. 12 And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes, and laid in a manger. 13 And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying: 14 Glory to God in the highest; and on earth peace to men of good will. 15 And it came to pass, after the angels departed from them into heaven, the shepherds said one to another: Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord hath shewed to us. 16 And they came with haste; and they found Mary and Joseph, and the infant lying in the manger. 17 And seeing, they understood of the word that had been spoken to them concerning this child. 18 And all that heard, wondered; and at those things that were told them by the shepherds. 19 But Mary kept all these words, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God, for all the things they had heard and seen, as it was told unto them. The Circumcision and Presentation in the Temple
(Luke 2:21-38) 21 And after eight days were accomplished, that the child should be circumcised, his name was called JESUS, which was called by the angel, before he was conceived in the womb. 22 And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: 23 As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: 24 And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: 25 And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. 26 And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. 27 And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, 28 He also took him into his arms, and blessed God, and said: 29 Now thou dost dismiss thy servant, O Lord, according to thy word in peace; 30 Because my eyes have seen thy salvation, 31 Which thou hast prepared before the face of all peoples: 32 A light to the revelation of the Gentiles, and the glory of thy people Israel. 33 And his father and mother were wondering at those things which were spoken concerning him. 34 And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; 35 And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. 37 And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. 38 Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. The Childhood of Jesus at Nazareth
(Luke 2:39-40 Matt 2:21-23) 39 And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. 40 And the child grew, and waxed strong, full of wisdom; and the grace of God was in him. The Boy Jesus in the Temple
(Luke 2:41-52) 41 And his parents went every year to Jerusalem, at the solemn day of the pasch, 42 And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast, 43 And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not. 44 And thinking that he was in the company, they came a day's journey, and sought him among their kinsfolks and acquaintance. 45 And not finding him, they returned into Jerusalem, seeking him. 46 And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions. 47 And all that heard him were astonished at his wisdom and his answers. 48 And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing. 49 And he said to them: How is it that you sought me? did you not know, that I must be about my father's business? 50 And they understood not the word that he spoke unto them. 51 And he went down with them, and came to Nazareth, and was subject to them. And his mother kept all these words in her heart. 52 And Jesus advanced in wisdom, and age, and grace with God and men. Gospel Harmony on Luke 2
The Adoration of the Infant Jesus With respect to the city of Bethlehem, Matthew and Luke are at one. But Luke explains in what way and for what reason Joseph and Mary came to it; whereas Matthew gives no such explanation. On the other hand, while Luke is silent on the subject of the journey of the magi from the east, Matthew furnishes an account of it. That narrative he constructs as follows, in immediate connection with what he has already offered: Behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him. Now, when Herod the king had heard these things, he was troubled. (Mt 2:1-3) And in this manner the account goes on, down to the passage where of these magi it is written that, “being warned of God in a dream that they should not return to Herod, they departed into their own country another way.” (Mt 2:12) This entire section is omitted by Luke, just as Matthew fails to mention some other circumstances which are mentioned byLuke: as, for example, that the Lord was laid in a manger; and that an angel announced His birth to the shepherds; and that there was with the angel a multitude of the heavenly host praising God; and that the shepherds came and saw that that was true which the angel had announced to them; and that on the day of His circumcision He received His name; as also the incidents reported by the same Luke to have occurred after the days of the purification of Mary were fulfilled,—namely, their taking Him to Jerusalem, and the words spoken in the temple by Simeon or Anna concerning Him, when, filled with the Holy Ghost, they recognized Him. Of all these things Matthew says nothing. (Luke 2:8-20 Matt 2:1-12) Hence, a subject which deserves inquiry is the question concerning the precise time when these events took place which are omitted by Matthew and given by Luke, and those, on the other hand, which have been omitted by Luke and given by Matthew. For after his account of the return of the magi who had come from the east to their own country, Matthew proceeds to tell us how Joseph was warned by an angel to flee into Egypt with the young child, to prevent His being put to death by Herod; and then how Herod failed to find Him, but slew the children from two years old and under; thereafter, how, when Herod was dead, Joseph returned from Egypt, and, on hearing that Archelaus reigned in Judaea instead of his father Herod, went to reside with the boy in Galilee, at the city Nazareth. All these facts, again, are passed over by Luke. Nothing, however, like a want of harmony can be made out between the two writers merely on the ground that the latter states what the former omits, or that the former mentions what the latter leaves unnoticed. But the real question is as to the exact period at which these things could have taken place which Matthew has linked on to his narrative; to wit, the departure of the family into Egypt, and their return from it after Herod’s death, and their residence at that time in the town of Nazareth, the very place to which Luke tells us that they went back after they had performed in the temple all things regarding the boy according to the law of the Lord. Here, accordingly, we have to take notice of a fact which will also hold good for other like cases, and which will secure our minds against similar agitation or disturbance in subsequent instances. I refer to the circumstance that each evangelist constructs his own particular narrative on a kind of plan which gives it the appearance of being the complete and orderly record of the events in their succession. For, preserving a simple silence on the subject of those incidents of which he intends to give no account, he then connects those which he does wish to relate with what he has been immediately recounting, in such a manner as to make the recital seem continuous. At the same time, when one of them mentions facts of which the other has given no notice, the order of narrative, if carefully considered, will be found to indicate the point at which the writer by whom the omissions are made has taken the leap in his account, and thus has attached the facts, which it was his purpose to introduce, in such a manner to the preceding context as to give the appearance of a connected series, in which the one incident follows immediately on the other, without the interposition of anything else. On this principle, therefore, we understand that where he tells us how the wise men were warned in a dream not to return to Herod, and how they went back to their own country by another way, Matthew has simply omitted all that Lc has related respecting all that happened to the Lord in the temple, and all that was said by Simeon and Anna; while, on the other hand, Lc has omitted in the same place all notice of the journey into Egypt, which is given by Matthew, and has introduced the return to the city of Nazareth as if it were immediately consecutive. (St. Augustine Harmony of the Gospels 2.15) The flight into Egypt
(Matt 2:13-21 Luke 2:22,39 omits) Matthew proceeds to tell us how Joseph was warned by an angel to flee into Egypt with the young child, to prevent His being put to death by Herod; and then how Herod failed to find Him, but slew the children from two years old and under; thereafter, how, when Herod was dead, Joseph returned from Egypt, and, on hearing that Archelaus reigned in Judaea instead of his father Herod, went to reside with the boy in Galilee, at the city Nazareth. All these facts, again, are passed over by Luke. Nothing, however, like a want of harmony can be made out between the two writers merely on the ground that the latter states what the former omits, or that the former mentions what the latter leaves unnoticed. But the real question is as to the exact period at which these things could have taken place which Matthew has linked on to his narrative; to wit, the departure of the family into Egypt, and their return from it after Herod’s death, and their residence at that time in the town of Nazareth, the very place to which Luke tells us that they went back after they had performed in the temple all things regarding the boy according to the law of the Lord. Here, accordingly, we have to take notice of a fact which will also hold good for other like cases, and which will secure our minds against similar agitation or disturbance in subsequent instances. I refer to the circumstance that each evangelist constructs his own particular narrative on a kind of plan which gives it the appearance of being the complete and orderly record of the events in their succession. For, preserving a simple silence on the subject of those incidents of which he intends to give no account, he then connects those which he does wish to relate with what he has been immediately recounting, in such a manner as to make the recital seem continuous. At the same time, when one of them mentions facts of which the other has given no notice, the order of narrative, if carefully considered, will be found to indicate the point at which the writer by whom the omissions are made has taken the leap in his account, and thus has attached the facts, which it was his purpose to introduce, in such a manner to the preceding context as to give the appearance of a connected series, in which the one incident follows immediately on the other, without the interposition of anything else. On this principle, therefore, we understand that where he tells us how the wise men were warned in a dream not to return to Herod, and how they went back to their own country by another way, Matthew has simply omitted all that Lc has related respecting all that happened to the Lord in the temple, and all that was said by Simeon and Anna; while, on the other hand, Lc has omitted in the same place all notice of the journey into Egypt, which is given by Matthew, and has introduced the return to the city of Nazareth as if it were immediately consecutive. (St. Augustine Harmony of the Gospels) The Childhood of Jesus at Nazareth
(Luke 2:39-40 Matt 2:21-23) Here is may be asked, How then could his parents go up every year of Christ’s childhood to Jerusalem, as Luke relates, if fear of Archelaus now prevented them from approaching it? This difficulty is easily solved. At the festival they might escape notice in the crowd, and by returning soon, where in ordinary times they might be afraid to live. So they neither became irreligious by neglecting the festival, nor notorious by dwelling continually in Jerusalem. Or it is open to us to understand Luke when he says, they “went up every year,” as speaking of a time when they had nothing to fear from Archelaus, who, as Josephus relates, reigned only nine years. There is yet a difficulty in what follows; “Being warned in a dream, he turned aside into the parts of Galilee.” If Joseph was afraid to go into Judaea because one of Herod’s sons, Archelaus, reigned there, how could he go into Galilee, where another of his sons Herod was tetrarch, as Luke tells us? As if the times of which Luke is speaking were times in which there was any longer need to fear for the Child, when even in Judaea things were so changed, that Archelaus no longer ruled there, but Pilate was governor. (St. Augustine Harmony of the Gospels 2.10) This may perhaps occur to some, that Matthew says His parents went with the Child Jesus to Galilee because they feared Archelaus, when it should seem most probable that they chose Galilee because Nazareth was their own city, as Luke has not forgot to mention. We must understand, that when the Angel in the vision in Egypt said to Joseph, “Go into the land of Israel,” Joseph understood the command to be that he should go straight into Judaea, that being properly “the land of Israel.” But finding Archelaus ruling there, he would not court the danger, as “the land of Israel” might be interpreted to extend to Galilee, which was inhabited by children of Israel. Or we may suppose His parents supposed that Christ should dwell no where but in Jerusalem, where was the temple of the Lord, and would have gone thither had not the fear of Archelaus hindered them. And they had not been commanded from God to dwell positively in Judaea, or Jerusalem, so as that they should have despised the fear of Archelaus, but only in the land of Israel generally, which they might understand of Galilee. (St. Augustine Harmony of the Gospels 2.9) The whole of this history, from the account of the Magi inclusively, Luke omits. Let it be here noticed once for all, that each of the Evangelists writes as if he were giving a full and complete history, which omits nothing; where he really passes over any thing, he continues his thread of history as if he had told all. Yet by a diligent comparison of their several narratives, we can be at no loss to know where to insert any particular that is mentioned by one and not by the other. (St. Augustine Harmony of the Gospels 2.5) |