In his treatise Dialogue with Trypho, Justin Martyr, a 2nd century Christian philosopher, explains the meaning of the Christmas story to Trypho. This story uses a popular literary format to present an argument in the form of a discussion (modeled after Plato) and explores the Jewish rejection of the Messiah using the Socratic method of questions.
As, then, circumcision began with Abraham, and the Sabbath and sacrifices and offerings and feasts with Moses, and it has been proved they were enjoined on account of the hardness of your people’s heart, so it was necessary, in accordance with the Father’s will, that they should have an end in Him who was born of a virgin, of the family of Abraham and tribe of Judah, and of David; in Christ the Son of God, who was proclaimed as about to come to all the world, to be the everlasting law and the everlasting covenant, even as the prophecies show.
And Trypho said, “You endeavour to prove an incredible and well-nigh impossible thing; [namely], that God endured to be born and become man.”
And I (Justin) said … But since the mystery of His birth now demands our attention I shall speak of it. … the Spirit of prophecy by the same Isaiah foretold how it would happen thus:
Therefore the Lord Himself will give you a sign. Behold, the virgin shall conceive, and shall bear a son, and his name shall be called Immanuel (Isaiah 7:14).
Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.
… And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region.
But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him.
For at the time of His birth, Magi who came from Arabia worshipped Him, coming first to Herod, who then was sovereign in your land, …
Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet:
‘And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader who shall feed my people (Micah 5:2).
Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem.
As soon as He was born in Bethlehem, as I previously remarked, king Herod, having learned from the Arabian Magi about Him, made a plot to put Him to death, and by God’s command Joseph took Him with Mary and departed into Egypt.
For the Father had decreed that He whom He had begotten should be put to death, but not before He had grown to manhood, and proclaimed the word which proceeded from Him.
… So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred.
And there in Egypt, Joseph and Mary and the Child, did remain until Herod, who slew the infants in Bethlehem, was dead, and Archelaus had succeeded him. And he died before Christ came to the dispensation on the cross which was given Him by His Father.
… Then Trypho remarked, … But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.”
I replied to him, “If Christ was not to suffer, and the prophets had not foretold that He would be led to death on account of the sins of the people, and be dishonored and scourged, and reckoned among the transgressors, and as a sheep be led to the slaughter, whose generation, the prophet says, no man can declare, then you would have good cause to wonder. But if these are to be characteristic of Him and mark Him out to all, how is it possible for us to do anything else than believe in Him most confidently?
… For the whole human race will be found to be under a curse. For it is written in the law of Moses, ‘Cursed is every one that continueth not in all things that are written in the book of the law to do them.’ And no one has accurately done all, nor will you venture to deny this; but some more and some less than others have observed the ordinances enjoined. But if those who are under this law appear to be under a curse for not having observed all the requirements, how much more shall all the nations appear to be under a curse who practice idolatry, who seduce youths, and commit other crimes?
If, then, the Father of all wished His Christ for the whole human family to take upon Him the curses of all, knowing that, after He had been crucified and was dead, He would raise Him up, why do you argue about Him, who submitted to suffer these things according to the Father’s will, as if He were accursed, and do not rather bewail yourselves?
… If, indeed, you repent of your sins, and recognize Him to be Christ, and observe His commandments, then … remission of sins shall be yours.
This account is a mashup of chapters 43, 66, 67, 77, 78, 89, 95, 102, 103