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TOPIC: Nicene Fathers Vol 06 (Other Topics in this Collection)
SUBJECT: 16.04.02 Harmony of Gospels Bk 2 Part 2
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Chapter IV.-Of the Reason Why Forty Generations (Not Including Christ Himself) are Found in Matthew, Although He Divides Them into Three Successions of Fourteen Each.
8. The matter next to be introduced, moreover, is one requiring, in order to its right apprehension and contemplation, a reader of the greatest attention and carefulness. For it has been acutely observed that Matthew, who had proposed to himself the task of commending the kingly character in Christ, named, exclusive of Christ Himself, forty men in the series of generations. Now this number denotes the period in which, in this age and on this earth, it behoves us to be ruled by Christ in accordance with that painful discipline whereby "God scourgeth," as it is written, "every son that He receiveth;"hyperlink and of which also an apostle says that "we must through much tribulation enter into the kingdom of God."hyperlink This discipline is also signified by that rod of iron, concerning which we read this statement in a Psalm: "Thou shalt rule them with a rod of iron;"hyperlink which words occur after the saying, "Yet I am set king by Him upon His holy hill of Zion!"hyperlink For the good, too, are ruled with a rod of iron, as it is said of them: "The time is come that judgment should begin at the house of God; and if it first begin at us, what shall the end be to them that obey not the gospel of God? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"hyperlink To the same persons the sentence that follows also applies: "Thou shall dash them in pieces like a potter's vessel." For the good, indeed, are ruled by this discipline, while the wicked are crushed by it. And these two different classes of persons are mentioned here as if they were the same, on account of the identity of the signshyperlink employed in reference to the wicked in common with the good.
9. That this number, then, is a sign of that laborious period in which, under the discipline of Christ the King, we have to fight against the devil, is also indicated by the fact that both the law and the prophets solemnized a fast of forty days,-that is to say, a humbling of the soul,-in the person of Moses and Elias, who fasted each for a space of forty days.hyperlink And what else does the Gospel narrative shadow forth under the fast of the Lord Himself, during which forty days He was also tempted of the devil,hyperlink than that condition of temptation which appertains to us through all the space of this age, and which He bore in the flesh which He condescended to take to Himself from our mortality? After the resurrection also, it was His will to remain with His disciples on the earth not longer than forty days,hyperlink continuing to mingle for that space of time with this life of theirs in the way of human intercourse, and partaking along with them of the food needful for mortal men, although He Himself was to die no more; and all this was done with the view of signifying to them through these forty days, that although His presence should be hidden from their eyes, He would yet fulfil what He promised when He said, "Lo, I am with you, even to the end of the world."hyperlink And in explanation of the circumstance that this particular number should denote this temporal and earthly life, what suggests itself most immediately in the meantime, although there may be another and subtler method of accounting for it, is the consideration that the seasons of the years also revolve in four successive alternations, and that the world itself has its bounds determined by four divisions, which Scripture sometimes designates by the names of the winds,-East and West, Aquilo [or North] and Meridian [or South].hyperlink But the number forty is equivalent to four times ten. Furthermore, the number ten itself is made up by adding the several numbers in succession from one up to four together.
10. In this way, then, as Matthew undertook the task of presenting the record of Christ as the King who came into this world, and into this earthly and mortal life of men, for the purpose of exercising rule over us who have to struggle with temptation, he began with Abraham, and enumerated forty men. For Christ came in the flesh from that very nation of the Hebrews with a view to the keeping of which as a people distinct from the other nations, God separated Abraham from his own country and his own kindred.hyperlink And the circumstance that the promise contained an intimation of the race from which He was destined to come, served very specially to make the prediction and announcement concerning Him something all the clearer. Thus the evangelist did indeed mark out fourteen generations in each of three several members, stating that from Abraham until David there were fourteen generations, and from David until the carrying away into Babylon other fourteen generations, and another fourteen from that period on to the nativity of Christ.hyperlink But he did not then reckon them all up in one sum, counting them one by one, and saying that thus they make up forty-two in all. For among these progenitors there is one who is enumerated twice, namely Jechonias, with whom a kind of deflection was made in the direction of extraneous nations at the time when the transmigration into Babylon took place.hyperlink When the enumeration, moreover, is thus bent from the direct order of progression, and is made to form, if we may so say, a kind of corner for the purpose of taking a different course, what meets us at that corner is mentioned twice over,-namely, at the close of the preceding series, and at the head of the deflection specified. And this, too, was a figure of Christ as the one who was, in a certain sense, to pass from the circumcision to the uncircumcision, or, so to speak, from Jerusalem to Babylon, and to be, as it were, the corner-stone to all who believe on Him, whether on the one side or on the other. Thus was God making preparations then in a figurative manner for things which were to come in truth. For Jechonias himself, with whose name the kind of corner which I have in view was prefigured, is by interpretation the "preparation of God."hyperlink In this way, therefore, there are really not forty-two distinct generations named here, which would be the proper sum of three times fourteen; but, as there is a double enumeration of one of the names, we have here forty generations in all, taking into account the fact that Christ Himself is reckoned in the number, who, like the kingly president over this [significant] number forty, superintends the administration of this temporal and earthly life of ours.
11. And inasmuch as it was Matthew's intention to set forth Christ as descending with the object of sharing this mortal state with us, he has mentioned those same generations from Abraham on to Joseph, and on to the birth of Christ Himself, in the form of a descending scale, and at the very beginning of his Gospel. Luke, on the other hand, details those generations not at the commencement of his Gospel, but at the point of Christ's baptism, and gives them not in the descending, but in the ascending order, ascribing to Him preferentially the character of a priest in the expiation of sins, as where the voice from heaven declared Him, and where John himself delivered his testimony in these terms: "Behold the Lamb of God, that taketh away the sin of the world!"hyperlink Besides, in the process by which he traces the genealogy upwards, he passes Abraham and carries us back to God, to whom, purified and atoned for, we are reconciled. Of merit, too, He has sustained in Himself the origination of our adoption; for we are made the sons of God through adoption, by believing on the Son of God. Moreover, on our account the Son of God was pleased to be made the son of man by the generation which is proper to the flesh. And the evangelist has shown clearly enough that he did not name Joseph the son of Hell on the ground that he was begotten of him, but only on the ground that he was adopted by him. For he has spoken of Adam also as the son of God, who, strictly speaking, was made by God, but was also, as it may be said, constituted a son in paradise by the grace which afterwards he lost through his transgression.
12. In this way, it is the taking of our sins upon Himself by the Lord Christ that is signified in the genealogy of Matthew, while in the genealogy of Luke it is the abolition of our sins by the Lord Christ that is expressed. In accordance with these ideas, the one details the names in the descending scale, and the other in the ascending. For when the apostle says, "God sent His Son in the likeness of the flesh of sin,"hyperlink he refers to the taking of our sins upon Himself by Christ. But when he adds, "for sin, to condemn sin in the flesh,"hyperlink he expresses the expiation of sins. Consequently Matthew traces the succession downwards from David through Solomon, in connection with whose mother it was that he sinned; while Luke carries the genealogy upwards to the same David through Nathan,hyperlink by which prophet God took awayhyperlink his sin.hyperlink The number, also, which Luke follows does most certainly best indicate the taking away of sins. For inasmuch as in Christ, who Himself had no sin, there is assuredly no iniquity allied to the iniquities of men which He bore in His flesh, the number adopted by Matthew makes forty when Christ is excepted. On the contrary, inasmuch as, by clearing us of all sin and purging us, He places us in a right relation to His own and His Father's righteousness (so that the apostle's word is made good: "But he that is joined to the Lord is one spirit"hyperlink ), in the number used by Luke we find included both Christ Himself, with whom the enumeration begins, and God, with whom it closes; and the sum becomes thus seventy-seven, which denotes the through remission and abolition of all sins. This perfect removal of sins the Lord Himself also clearly represented under the mystery of this number, when He said that the person sinning ought to be forgiven not only seven times, but even unto seventy times seven.hyperlink
13. A careful inquiry will make it plain that it is not without some reason that this latter number is made to refer to the purging of all sins. For the number ten is shown to be, as one may say, the number of justice [righteousness] in the instance of the ten precepts of the law. Moreover, sin is the transgression of the law. And the transgressionhyperlink of the number ten is expressed suitably in the eleven; whence also we find instructions to have been given to the effect that there should be eleven curtains of haircloth constructed in the tabernacle;hyperlink for who can doubt that the haircloth has a bearing upon the expression of sin? Thus, too, inasmuch as all time in its revolution runs in spaces of days designated by the number seven, we find that when the number eleven is multiplied by the number seven, we are brought with all due propriety to the number seventy-seven as the sign of sin in its totality. In this enumeration, therefore, we come upon the symbol for the full remission of sins, as expiation is made for us by the flesh of our Priest, with whose name the calculation of this number starts here; and as reconciliation is also effected for us with God, with whose name the reckoning of this number is here brought to its conclusion by the Holy Spirit, who appeared in the form of a dove on the occasion of that baptism in connection with which the number in question is mentioned.hyperlink
Chapter V.-A Statement of the Manner in Which Luke's Procedure is Proved to Be in Harmony with Matthew's in Those Matters Concerning the Conception and the Infancy or Boyhood of Christ, Which are Omitted by the One and Recorded by the Other.
14. After the enumeration of the generations, Matthew proceeds thus: Now the birth of Christhyperlink was on this wise. Whereas His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.hyperlink What Matthew has omitted to state here regarding the way in which that came to pass, has been set forth by Luke after his account of the conception of John. His narrative is to the following effect: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art full of grace,hyperlink the Lord is with thee: blessed art thou among women. And when she sawhyperlink these things, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her: Fear not, Mary; for thou hast found favour with God. Behold, thou shall conceive in thy womb, and bring forth a son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David: and He shall reign in the house of Jacob for ever; and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be bornhyperlink shall be called the Son of God;hyperlink and then follow matters not belonging to the question at present in hand. Now all this Matthew has recorded [summarily], when he tells us of Mary that "she was found with child of the Holy Ghost." Neither is there any contradiction between the two evangelists, in so far as Luke has set forth in detail what Matthew has omitted to notice; for both bear witness that Mary conceived by the Holy Ghost. And in the same way there is no want of concord between them, when Matthew, in his turn, connects with the narrative something which Luke leaves out. For Matthew proceeds to give us the following statement: Then Joseph, her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son; and His name shall be calledhyperlink Emmanuel, which, being interpreted, is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife; and knew her not till she had brought forth her first-born son;hyperlink and he called His name Jesus. Now when Jesus was born in Bethlehem of Judaea, in the days of Herod the king, and so forth.hyperlink
15. 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.hyperlink 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."hyperlink 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.
16. 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 Luke 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, Luke 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.
17. If any one wishes, however, to make up one complete narrative out of all that is said or left unsaid by these two evangelists respectively, on the subject of Christ's nativity and infancy or boyhood, he may arrange the different statements in the following order:-Now the birth of Christ was on this wise.hyperlink There was, in the days of Herod the king of Judaea, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were well stricken in years. And it came to pass, that while he executed the priest's office before God, in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord: and the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shall call his name John. And thou shall have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord: and be shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people perfecthyperlink for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel, answering, said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb,hyperlink and not able to speak, until the day that these things shall be performed, because thou hast not believed my words, which shall be fulfilled in their season. And the people waited for Zacharias, and marvelled that he tarried in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he beckoned unto them, and remained speechless. And it came to pass that, as soon as the days of his ministration were accomplished, he departed to his own house. And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein He looked upon me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art full of grace,hyperlink the Lord is with thee; blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. Behold, thou shalt conceive in thy womb, and bring forth a son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David: and He shall reign in the house of Jacob for ever; and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.hyperlink And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her who is calledhyperlink barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? for, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed art thou that didst believe,hyperlink for there shall be a performance of those things which were told thee from the Lord. And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things, and holy is His name. And His mercy is on them that fear Him, from generation to generation. He hath madehyperlink strength with His arm; He hath scattered the proud in the imagination of their heart. He hath put down the mighty from their seat, and exalted them of low degree. He hath filled the hungry with good things, and the rich He hath sent empty away. He hath holpenhyperlink His servant Israel, in remembrance of his mercy: as He spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.hyperlink Then it proceeds thus:-She was found with child of the Holy Ghosthyperlink Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus: for He shall save His people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel; which, being interpreted, is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife, and knew her not.hyperlink
Nowhyperlink Elisabeth's full time came that she should be delivered, and she brought forth a son. And her neighbours and her relativeshyperlink heard that the Lord magnified His mercy with her; and they congratulated her. And it came to pass, that on the eighth day they came to circumcise the child; and they calledhyperlink him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue, and he spake and praised God. And fear came on all them that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. And all they that had heard them laid them up in their heart, saying, What manner of child, thinkest thou, shall this be? For the hand of the Lord was with him. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of lsrael; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began; (to give) salvation from our enemies, and from the hand of all that hate us: to perform mercy with our fathers, and to remember His holy covenant, the oath which He sware to Abraham our father that He would give to us; in order that, being saved out of the hand of our enemies, we might serve Him without fear, in holiness and righteousness before Him, all our days. And thou, child, shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation unto His people, for the remissionhyperlink of their sins, through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. And the child grew, and waxed strong in spirit, and was in the deserts until the day of his showing unto Israel. And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.hyperlink This first taxinghyperlink was made when Syrinushyperlink was governor of Syria. And all went to be taxed,hyperlink every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be taxedhyperlink with Mary his espoused wife, being great with child. And so it was, that while they were there, the days were accomplished that she should be delivered. And she brought forth her first-born son, and wrapped Him in swaddling-clothes, and laid Him in a manger; because there was no room for them in the inn. And there were in the same country shepherds watching and keeping the virgils of the night over their flock. And, lo, the angel of the Lord stood by them, and the glory of the Lord shone round about them; and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you: Ye shall find the babe wrapped in swaddling-clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace to men of goodwill.hyperlink And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. And when they had seen it, they understoodhyperlink the saying which had been told them concerning this child. And all they that heard it, wondered also at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. And when eight days were accomplished for the circumcising of the child, His name was called Jesus, which was so named of the angel before He was conceived in the womb.hyperlink And then it proceeds thus:hyperlink 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, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea; for thus it is written by the prophet, And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor that shall rule my people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently the time of the star which appeared unto them. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star which they had seen in the east went before them, until it came and stood over where the young child was. And when they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they foundhyperlink the child with Mary His mother, and fell down and worshipped Him: and when they had opened their treasures, they presented unto Him gifts, gold, frankincense, and myrrh. And being warned of God in a dream that they should not return unto Herod, they departed into their town country another way.hyperlink Then, after this account of their return, the narrative goes on thus:hyperlink When the days of her (His mother's) purification, according to the law of Moses, were accomplished, they brought Him to Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons. And, behold, there was a man in Jerusalem whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was in him.
And it had been revealed unto himhyperlink by the Holy Ghost, that he should not see death before he had seen the Lord's Christ. And he came by the Spirit into the temple. And when His parents brought in the child Jesus, to do for Him after the custom of the law, then took he Him up in his arms, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel. And His father and motherhyperlink marvelled at those things which were spoken of Him. And Simeon blessed them, and said unto Mary His mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against; and a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with her husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers day and night. And she, coming in that instant, gave thankshyperlink also unto the Lord, and spake of Him to all them that looked for the redemption of Jerusalem.hyperlink And when they had performed all things according to the law of the Lord,hyperlink behold,hyperlink the angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young child to destroy Him. When he arose, he took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation and great mourning,hyperlink Rachel weeping for her children, and would not be comforted, because they are not. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, Arise, and take the young child and His mother, and go into the land of Israel; for they are dead which sought the young child's life. And he arose, and took the young child and His mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judaea, in the room of his father Herod, he was afraid to go thither; and being warned of God in a dream, he turned aside into the parts of Galilee; and came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.hyperlink Andhyperlink the child grew, and waxed strong, filled with wisdom; and the grace of God was in Him. And His parents went to Jerusalem every year, at the feast of the passover. And when He was twelve years old, they went up to Jerusalem, after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and His parentshyperlink knew not of it. But they, supposing Him to have been in the company, went a day's journey; and they sought Him among their kinsfolk and acquaintance. And when they found Him not, they turned back again to Jerusalem seeking Him. And it came to pass, that after three days they found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. And all that heard Him were astonished at His understanding and answers. And when they saw Him, they were amazed. And His mother said to Him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And He said unto them, How is it that ye sought me? Wist ye not that I must be about my Father's business?hyperlink And they understood not the saying which He spake unto them. And He went down with them, and came to Nazareth, and was subject unto them; and His mother kept all these sayings in her heart.hyperlink And Jesus increased in wisdom and age,hyperlink and in favour with God and men.hyperlink
Chapter VI.-On the Position Given to the Preaching of John the Baptist in All the Four Evangelists.
18. Now at this point commences the account of the preaching of John, which is presented by all the four. For after the words which I have placed last in the order of his narrative thus far,-the words with which he introduces the testimony from the prophet, namely, He shall be called a Nazarene,-Matthew proceeds immediately to give us this recital: "In those days came John the Baptist, preaching in the wilderness of Judaea,"hyperlink etc. And Mark, who has told us nothing of the nativity or infancy or youth of the Lord, has made his Gospel begin with the same event,-that is to say, with the preaching of John. For it is thus that he sets out: The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophet Isaiah,hyperlink Behold, I send a messengerhyperlink before Thy face, which shall prepare Thy way before Thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. John was in the wilderness baptizing, and preaching the baptism of repentance for the remission of sins,hyperlink etc. Luke, again, follows up the passage in which he says, "And Jesus increased in wisdom and age,hyperlink and in favour with God and man," by a section in which he speaks of the preaching of John in these terms: Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness,hyperlink etc. The Apostle John, too, the most eminent of the four evangelists, after discoursing of the Word of God, who is also the Son, antecedent to all the ages of creaturely existence, inasmuch as all things were made by Him, has introduced in the immediate context his account of the preaching and testimony of John, and proceeds thus: There was a man sent from God, whose name was John.hyperlink This will be enough at once to make it plain that the narratives concerning John the Baptist given by the four evangelists are not at variance with one another. And there will be no occasion for requiring or demanding that to be done in all detail in this instance which we have already done in the case of the genealogies of the Christ who was born of Mary, to the effect of proving how Matthew and Luke are in harmony with each other, of showing how we might construct one consistent narrative out of the two, and of demonstrating on behoof of those of less acute perception, that although one of these evangelists may mention what the other omits, or omit what the other mentions, he does not thereby make it in any sense difficult to accept the veracity of the account given by the other. For when a single example [of this method of harmonizing] has been set before us, whether in the way in which it has been presented by me, or in some other method in which it may more satisfactorily be exhibited, every man can understand that, in all other similar passages, what he has seen done here may be done again.
19. Accordingly, let us now study, as I have said, the harmony of the four evangelists in the narratives regarding John the Baptist. Matthew proceeds in these terms: In those days came John the Baptist, preaching in the wilderness of Judaea.hyperlink Mark has not used the phrase "In those days," because he has given no recital of any series of events at the head of his Gospel immediately before this narrative, so that he might be understood to speak in reference to the dates of such events under the terms, "In those days."hyperlink Luke, on the other hand, with greater precision has defined those times of the preaching or baptism of John, by means of the notes of the temporal power. For he says: Now, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness.hyperlink We ought not, however, to understand that what was actually meant by Matthew when He said, "In those days," was simply the space of days literally limited to the specified period of these powers. On the contrary, it is apparent that he intended the note of time which was conveyed in the phrase "In those days," to be taken to refer to a much longer period. For he first gives us the account of the return of Christ from Egypt after the death of Herod,-an incident, indeed, which took place at the time of His infancy or childhood, and with which, consequently, Luke's statement of what befell Him in the temple when He was twelve years of age is quite consistent.hyperlink Then, immediately after this narrative of the recall of the infant or boy out of Egypt, Matthew continues thus in due order: "Now, in those days came John the Baptist." And thus under that phrase he certainly covers not merely the days of His childhood, but all the days intervening between His nativity and this period at which John began to preach and to baptize. At this period, moreover, Christ is found already to have attained to man's estate;hyperlink for John and he were of the same age;hyperlink and it is stated that He was abouthyperlink thirty years of age when He was baptized by the former.
Chapter VII.-Of the Two Herods.
20. But with respect to the mention of Herod, it is well understood that some are apt to be influenced by the circumstance that Luke has told us how, in the days of John's baptizing, and at the time when the Lord, being then a grown man, was also baptized, Herod was tetrarch of Galilee;hyperlink whereas Matthew tells us that the boyhyperlink Jesus returned from Egypt after the death of Herod. Now these two accounts cannot both be true, unless we may also suppose that there were two different Herods. But as no one can fail to be aware that this is e perfectly possible case, what must be the blindness in which those persons pursue their mad follies, who are so quick to launch false charges against the truth, of the Gospels; and how miserably inconsiderate must they be, not to reflect that two men may have been called by the same name? Yet this is a thing of which examples abound on all sides. For this latter Herod is understood to have been the son of the former Herod: just as Archelaus also was, whom Matthew states to have succeeded to the throne of Judaea on the death of his father; and as Philip was, who is introduced by Luke as the brother of Herod the tetrarch, and as himself tetrarch of Ituraea. For the Herod who sought the life of the child Christ was king; whereas this other Herod, his son, was not called king, but tetrarch, which is a Greek word, signifying etymologically one set over the fourth part of a kingdom.
Chapter VIII.-An Explanation of the Statement Made by Matthew, to the Effect that Joseph Was Afraid to Go with the Infant Christ into Jerusalem on Account of Archelaus, and Yet Was Not Afraid to Go into Galilee, Where Herod, that Prince's Brother, Was Tetrarch.
21. Here again, however, it may happen that a difficulty will be found, and that some, seeing that Matthew has told us how Joseph was afraid to go into Judaea with the child on his return, expressly for the reason that Archelaus the son reigned there in place of his father Herod, may be led to ask how he could have gone into Galilee, where, as Luke bears witness, there was another son of that Herod, namely, Herod the tetrarch. But such a difficulty can only be founded on the fancy that the times indicated as those in which there was such apprehension on the child's account were identical with the times dealt with now by Luke: whereas it is conspicuously evident that there is a change in the periods, because we no longer find Archelaus represented as king in Judaea; but in place of him we have Pontius Pilate, who also was not the king of the Jews, but only their governor, in whose times the sons of the eider Herod, acting under Tiberius Caesar, held not the kingdom, but the tetrarchy. And all this certainly had not come to pass at the time when Joseph, in fear of the Archelaus who was then reigning in Judaea, betook himself, together with the child, into Galilee, where was also his city Nazareth.
Chapter IX.-An Explanation of the Circumstance that Matthew States that Joseph's Reason for Going into Galilee with the Child Christ Was His Fear of Archelaus, Who Was Reigning at that Time in Jerusalem in Place of His Father, While Luke Tells Us that the Reason for Going into Galilee Was the Fact that Their City Nazareth Was There.
22. Or may a question perchance be raised as to how Matthew tells us that His parents went with the boy Jesus into Galilee, because they were unwilling to go into Judaea in consequence of their fear of Archelaus; whereas it would rather appear that the reason for their going into Galilee was, as Luke has not failed to indicate, the consideration that their city was Nazareth of Galilee? Well, but we must observe, that when the angel said to Joseph in his dreams in Egypt, "Arise, and take the young child and His mother, and go into the land of Israel,"hyperlink the words were understood at first by Joseph in a way that made him consider himself commanded to journey into Judaea. For that was the first interpretation that could have been put upon the phrase, "the land of Israel." But again, after ascertaining that Archelaus, the son of Herod, was reigning there, he declined to expose himself to such danger, inasmuch as this phrase, "the land of Israel," was capable also of being so understood as to cover Galilee too, because the people of Israel were occupants of that territory as well as the other. At the same time, this question also admits of being solved in another manner. For it might have appeared to the parents of Christ that they were called to take up their residence along with the boy, concerning whom such information had been conveyed to them through the responses of angels, just in Jerusalem itself, where was the temple of the Lord: and it may thus be, that when they came back out of Egypt, they would have gone directly thither in that belief, and have taken up their abode there, had it not been that they were terrified at the presence of Archelaus. And certainly they did not receive any such instructions from heaven to take up their residence there as would have made it their imperative duty to set at nought the fears they entertained of Archelaus.
Chapter X.-A Statement of the Reason Why Luke Tells Us that "His Parents Went to Jerusalem Every Year at the Feast of the Passover" Along with the Boy; While Matthew Intimates that Their Dread of Archelaus Made Them Afraid to Go There on Their Return from Egypt.
23. Or does any one put to us this question, How was it, then, that His parents went up to Jerusalem every year during the boyhood of Christ, as Luke's narrative bears, if they were prevented from going there by the fear of Archelaus? Well, I should not deem it any very difficult task to solve this question, even although none of the evangelists has given us to understand how long Archelaus reigned there. For it might have been the case that, simply for that one day, and with the intention of returning forthwith, they went up on the day of the feast, without attracting any notice among the vast multitudes then assembled, to the city where, nevertheless, they were afraid to make their residence on other days. And thus they might at once have saved themselves from the appearance of being so irreligious as to neglect the observance of the feast, and have avoided drawing attention upon themselves by a continued sojourn. But further, although all the evangelists have omitted to tell us what was the length of the reign of Archelaus, we have still open to us this obvious method of explaining the matter, namely, to understand the custom to which Luke refers, when he says that they were in the habit of going to Jerusalem every year,hyperlink as one prosecuted at a time when Archelaus was no more an object of fear. But if the reign of Archelaus should be made out to have lasted for a somewhat longer period on the authority of any extra-evangelical history which appears to deserve credit, the consideration which I have indicated above should still prove quite sufficient,-namely, the supposition that the fear which the parents of the child entertained of a residence in Jerusalem was, nevertheless, not of such a nature as to lead them to neglect the observance of the sacred festival to which they were under obligation in the fear of God, and which they might very easily go about in a manner that would not attract public attention to them. For surely it is nothing incredible that, by taking advantage of favourable opportunities, whether by day or by hour, men may (safely venture to) approach places in which they nevertheless are afraid to be found tarrying.
Footnotes
25 Heb. xii. 6.
26 Acts xiv. 22.
27 Ps. ii. 9.
28 Ps. ii. 6.
29 1 Pet. iv. 17, 18.
30 Sacramenta.
31 Exod. xxxiv. 28; 1 Kings xix. 8.
32 Matt. iv. 1, 2.
33 Acts i. 3.
34 Matt. xxviii. 20.
35 Zech. xiv. 4.
36 Gen. xii. 1, 2.
37 Matt i. 17.
38 [It is more probable that David should be reckoned twice, in making out the series. Augustin passes over the more serious difficulty arising from the omissions in the genealogy given by Matthew. These omissions, however, show that the evangelist had some purpose in his use of the number "fourteen." Of any design to emphasize the number "forty" there is no evidence.-R.]
39 Praeparatio Dei.
40 John i. 29.
41 Rom. viii. 3. [Comp. Revised Version margin.-R.]
42 Ut de peccato damnaret peccatum in carne. [Revised Version, "And as an offering for sin," etc.-R.]
43 2 Sam. xii. 1-14.
44 Expiavit.
45 In his Retractations (ii. 16) Augustin refers to this sentence in order to chronicle a correction. He tells us that, instead of saying that "Luke carries the genealogy upwards to the same David through Nathan, by which prophet God took away his sin," he should have said "by a prophet of which name," etc., because although the name was the same, the progenitor was a different person from the prophet Nathan.
46 1 Cor. vi. 17.
47 Matt. xviii. 22. [Augustin apparently follows the rendering: "seventy times and seven" (see Revised Version margin), accepted by Meyer and many others. His whole argument turns upon the presence of the number "eleven" as a factor.-R.]
48 Transgressio, overstepping.
49 Exod. xxvi. 7.
50 Luke iii. 22.
51 [The omission of "Jesus" is an early variation of the Latin text of the Gospel.-R.]
52 Matt. i. 18.
53 Gratia plena. [Comp. Revised Version margin.-R.]
54 Quae cum vidisset. Others read audisset, heard. [The better Greek Mss. omit the clause. The variation in the Latin text here was probably due to the later gloss of the scribes.-R.]
55 Various editions insert ex te, of thee; but the words are omitted in three Vatican Mss., and most of the Gallican. See Migne's note. [Omitted in the Greek text, according to the best authorities.-R.]
56 Luke i. 26-34. [Ver. 34 is differently rendered in the text of the Revised Version. The Latin of Augustin would perhaps admit of the same sense, but is more naturally explained as above.-R.]
57 Vocabitur. The Mss. give vocabunt, they shall call; one Ms. gives vocabis, thou shalt call. [The proper reading is probably vocabunt; at all events, this accords with the Greek text. The variations can be accounted for by the presence of vocabitur and vocabis in previous part of the paragraph.-R.]
58 [The best Greek Mss. read "a son" in Matt. i. 23. In Luke ii. 7 "first-born" occurs.-R.]
59 Matt. i. 19-21.
60 Matt. ii. 1-3.
61 Matt. ii. 12.
62 Matt. i. 18; Luke i. 5. [In this extended citation from the Gospels of Matthew and Luke, the Latin text given by Augustin is in many cases, more closely reproduced in the Revised Version than in the Authorized. The translator has, as usual, taken the language of the latter, except in a few places, where the difference seemed more important and striking.-R.]
63 Perfectum.
64 [Tacens; the fair equivalent of the original Greek phrase properly rendered "silent'" in the Revised Version.-R.]
65 Gratia plena.
66 [Compare above on § 14.-R.]
67 Vocatur.
68 Beata quae credidisti.
69 Fecit.
70 Undertaken-suscepit.
71 Luke i. 5-36.
72 Matt. i. 18. [The discovery of Mary's condition probably occurred, as the order of Augustin implies, after the return of Mary from the visit to Elizabeth. But it is altogether uncertain whether it preceded the birth of John the Baptist.-R.]
73 Matt. i. 18-25. [The last clause of ver. 25 is omitted here, but given in §14. Possibly the variation was intentional.-R.]
74 Luke i. 57.
75 Cognati.
76 [Vocabunt, "would have called," answering to the Greek imperfect of arrested action.-R.]
77 In remissionem.
78 Describeretur, registered. [Revised Version, "should be enrolled."-R.]
79 Descriptio prima [This is now the accepted sense of the phrase in Luke ii. 2; Comp. Revised Version.-R.]
80 Reading praeside Syriae Syrino; in some Mss. it is a praeside, etc., and sub praeside also occurs.
81 Profiterentur, to make their declaration.
82 Profiteretur, make his declaration.
83 Hominibus bonae voluntatis. [Comp Revised Version.-R.]
84 Cognoverunt.
85 Luke i.