Part III: The Two Genealogies in Matthew and Luke
§ 3. Apparently Joseph’s Genealogies in Matthew and Mary’s in Luke
(Title) This view is not accepted by all scholars, though it is found as early as Eusebius (Hist. Eccl. i, 7). See note 5 at end of Harmony. (Mt. 1:16) The Sinaitic Syriac, against all the early Greek manuscripts, reads in Matt. 1:16: “But Joseph, to whom the Virgin Mary was betrothed, begat Jesus.” This ancient Ebionitic text is followed by Von Soden in his Griechisches Neues Testament and by Moffatt in his New Translation of the New Testament, but it is difficult to believe it genuine, for in Matt. 1:18–22 the writer pictures Joseph as on the point of putting Mary away privily. The two reports in the Sinaitic Syriac flatly contradict each other. Those who accept it say that the writer of the Virgin Birth view in 1:18–20 overlooked 1:16 (certainly a serious oversight). It is easier to think that an Ebionitic scribe in copying altered 1:16, but passed by 1:18–20. The Ebionites denied the deity of Jesus. Both Matthew and Luke (1:26–38) give the Virgin Birth of Jesus, but they preserve separate traditions on the subject. (Mt. 1:17) Observe that Matthew’s three divisions of the genalogy represent three great periods in the history of Israel. See note 5 at end of Harmony for discussion of the differences between the genealogies in Matthew and in Luke. |
Part IV: The Birth and Childhood of the Baptist and of Jesus
Probably B.C. 7 to A.D. 7
§§ 4–19. These sections include the annunciations, the birth, infancy, and childhood of both John and Jesus.
§ 4. The Annunciation of the Birth of the Baptist to Zacharias
Jerusalem, in the Temple. Probably B.C. 7
(Title) There are three annunciations: (1) to Zacharias § 4, (2) to Mary § 5, (3) to Joseph § 9. Luke gives the first two and Matthew the third. The Angel Gabriel is named by Luke (1:19, 26), but Matthew simply has “an angel of the Lord” (1:20). (Lk. 1:5–25) It is certain that Luke tells the infancy stories from the standpont of Mary while Matthew writes from the standpoint of Joseph. Matthew gives the public account while Luke tells the private story from Mary herself (Ramsay, Was Christ Born at Bethlehem? p. 79). Luke could have seen Mary, if still alive, or could have obtained it from one of Mary’s circle either orally or in manuscript from. Some scholars even suggest “Gospel of Mary” and even, “Gospel of the Baptist” as a written source for Luke in 1:5–2:52. Sanday (The Life of Christ in Recent Research, p. 166) says: “These two chapters—whatever the date at which they were first committed to writing—are essentially the most archaic thing in the whole New Testament.” Certainly Luke reveals the use of Aramaic or Hebrew sources by the sudden changes in his style from 1:1–4. Luke, if familiar with the current account as seen in Matthew, apparently felt that he owed it to Mary to record her story of her great experience. |
§ 5. The Annunciation to the Virgin Mary of the Birth of Jesus
Nazareth. Probably B.C. 7 or 6
§ 6. The Song of Elizabeth to Mary Upon the Visit
Hill Country of Judea
(Title) This hymn or psalm springs from the omen to Elizabeth. |
§ 7. The Magnificat of Mary
Hill Country of Judea
§ 8. The Birth and Childhood of the Baptist and His Desert Life
Hill Country of Judea. B.C. 7 or 6
(1:80) Dwell on this summary statement as to John’s retired life in the wild regions of Judea, whence he will come forth thirty years later. |
§ 10. The Birth of Jesus
Bethlehem. Probably B.C. 6 or 5
(2:3) Observe how the ruler of the civilized world is unconsciously bringing it about that the Messiah, the son of David, shall be born at Bethlehem, though his mother’s home was Nazareth. All the previous history of Rome and of Israel gathers about this manger. As to Quirinius, and as to the probable time of the Saviour’s birth, see note 6 at the end of the book. The vindication of Luke’s historical statements in these verses is one of the triumphs of modern research, as is shown in that note. |
§ 11. The Praise of the Angels and the Homage of the Shepherds
Near Bethlehem
(2:13) The Gloria in Excelsis. |
§ 13. The Presentation in the Temple with the homage of Simeon and Anna
Jerusalem
(2:28) The four New Testament psalms, given by Luke, breathe the atmosphere of Old Testament piety, quite in contrast to the formalism of the Pharisees and yet thoroughly Jewish in background and Christian in sentiment. But it is primitive Christian feeling. Section 7 gives the Magnificat of Mary in response to the song of Elizabeth in § 6. In § 8 we have the Benedictus of Zacharias and in § 13 The Nunc Dimittis of Simeon. |
§ 15. The Child Jesus Carried to Egypt, and the Children at Bethlehem slain
Probably B.C. 5
§ 16. The Child Brought from Egypt to Nazareth
Probably B.C. 4
(Mt. 2:23) Cf. Isa. 11:1 where the Messiah is called Netzer, a Branch, though Nazareth is not mentioned in the Old Testament. |
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