St. Augustin:
Edited, with notes and introduction, by the Rev. M. B. Riddle, D.D., Professor of New-Testament Exegesis, Western Theological Seminary, Allegheny, PA.
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
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6. But even although Luke had said that Joseph was begotten by Heli, that expression ought not to disturb us to such an extent as to lead us to believe anything else than that by the one evangelist the father begetting was mentioned, and by the other the father adopting. For there is nothing absurd in saying that a person has begotten, not after the flesh, it may be, but in love, one whom he has adopted as a son. Those of us, to wit, to whom God has given power to become His sons, He did not beget of His own nature and substance, as was the case with His only Son; but He did indeed adopt us in His love. And this phrase the apostle is seen repeatedly to employ just in order to distinguish from us the only-begotten Son who is before every creature, by whom all things were made, who alone is begotten of the substance of the Father; who, in accordance with the equality of divinity, is absolutely what the Father is, and who is declared to have been sent with the view of assuming to Himself the flesh proper to that race to which we too belong according to our nature, in order that by His participation in our mortality, through His love for us, He might make us partakers of His own divinity in the way of adoption. For the apostle speaks thus: "But when the fulness of time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive [677] the adoption of sons." [678] And yet we are also said to be born of God,--that is to say, in so far as we, who already were men, have received power to be made the sons of God,--to be made such, moreover, by grace, and not by nature. For if we were sons by nature, we never could have been aught else. But when John said, "To them gave He power to become the sons of God, even to them that believe on His name," he proceeded at once to add these words, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." [679] Thus, of the same persons he said, first, that having received power they became the sons of God, which is what is meant by that adoption which Paul mentions; and secondly, that they were born of God. And in order the more plainly to show by what grace this is effected, he continued thus: "And the Word was made flesh, and dwelt among us," [680] --as if he meant to say, What wonder is it that those should have been made sons of God, although they were flesh, on whose behalf the only Son was made flesh, although He was the Word? Howbeit there is this vast difference between the two cases, that when we are made the sons of God we are changed for the better; but when the Son of God was made the son of man, He was not indeed changed into the worse, but He did certainly assume to Himself what was below Him. James also speaks to this effect: "Of His own will begat He us by the word of truth, that we should be a kind of first fruits [681] of His creatures." [682] And to preclude our supposing, as it might appear from the use of this term "begat," that we are made what He is Himself, he here points out very plainly, that what is conceded to us in virtue of this adoption, is a kind of headship [683] among the creatures.
7. It would be no departure from the truth, therefore, even had Luke said that Joseph was begotten by the person by whom he was really adopted. Even in that way he did in fact beget him, not indeed to be a man, but certainly to be a son; just as God has begotten us to be His sons, whom He had previously made to the effect of being men. But He begat only one to be not simply the Son, which the Father is not, but also God, which the Father in like manner is. At the same time, it is evident that if Luke had employed that phraseology, it would be altogether a matter of dubiety as to which of the two writers mentioned the father adopting, and which the father begetting of his own flesh; just as, on the other hand, although neither of them had used the word "begat," and although the former evangelist had called him the son of the one person, and the latter the son of the other, it would nevertheless be doubtful which of them named the father by whom he was begotten, and which the father by whom he was adopted. As the case stands now, however,--the one evangelist saying that "Jacob begat Joseph," and the other speaking of "Joseph who was the son of Heli,"--by the very distinction which they have made between the expressions, they have elegantly indicated the different objects which they have taken in hand. But surely it might easily suggest itself, as I have said, to a man of piety decided enough to make him consider it right to seek some worthier explanation than that of simply crediting the evangelist with stating what is false; it might, I repeat, readily suggest itself to such a person to examine what reasons there might be for one man being (supposed) capable of having two fathers. This, indeed, might have suggested itself even to those detractors, were it not that they preferred contention to consideration.
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. [690] 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, [691] 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, [692] 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." [693] 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]. [694] 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. [695] 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. [696] 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. [697] 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." [698] 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!" [699] 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 Heli 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," [700] he refers to the taking of our sins upon Himself by Christ. But when he adds, "for sin, to condemn sin in the flesh," [701] 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, [702] by which prophet God took away [703] his sin. [704] 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" [705] ), 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 thorough 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. [706]
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 transgression [707] 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; [708] 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. [709]
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. [719] 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." [720] This entire section is omitted by Luke, just as Matthew fails to mention some other circumstances which are mentioned by Luke: 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 Judæa 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. [721] There was, in the days of Herod the king of Judæa, 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 shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord: and he 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 perfect [722] 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, [723] 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, [724] 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 shalt 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. [725] 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 called [726] 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, [727] 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 made [728] 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 holpen [729] 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. [730] Then it proceeds thus:--She was found with child of the Holy Ghost. [731] 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. [732]
Now [733] Elisabeth's full time came that she should be delivered, and she brought forth a son. And her neighbours and her relatives [734] 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 called [735] 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 Judæa. 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 Israel; 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 remission [736] 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 Cæsar Augustus, that all the world should be taxed. [737] This first taxing [738] was made when Syrinus [739] was governor of Syria. And all went to be taxed, [740] every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be taxed [741] 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 vigils 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. [742] 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 understood [743] 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. [744] And then it proceeds thus: [745] 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 Judæa; 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 found [746] 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 own country another way. [747] Then, after this account of their return, the narrative goes on thus: [748] 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 him [749] 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 mother [750] 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 thanks [751] also unto the Lord, and spake of Him to all them that looked for the redemption of Jerusalem. [752] And when they had performed all things according to the law of the Lord, [753] behold, [754] 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, [755] 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 Judæa, 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. [756] And [757] 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 parents [758] 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? [759] 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. [760] And Jesus increased in wisdom and age, [761] and in favour with God and men. [762]
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 Judæa. [770] 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." [771] 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 Cæsar, Pontius Pilate being governor of Judæa, 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. [772] 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. [773] 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; [774] for John and he were of the same age; [775] and it is stated that He was about [776] thirty years of age when He was baptized by the former.
26. Matthew then proceeds with his narrative, and says: Then went out to him Jerusalem and all Judæa, and all the region round about Jordan, and were baptized by him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. For now the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, shall be hewn down and cast into the fire. I indeed baptize you with water unto repentance; but He that is to come after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you in the Holy Spirit and fire: whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire. [795] This whole passage is also given by Luke, who ascribes almost the same words to John. And where there is any variation in the words, there is nevertheless no real departure from the sense. Thus, for example, Matthew tells us that John said, "And think not to say within yourselves, We have Abraham to our father," where Luke puts it thus: "And begin not to say, We have Abraham to our father." Again, in the former we have the words, "I indeed baptize you with water unto repentance;" whereas the latter brings in the questions put by the multitudes as to what they should do, and represents John to have replied to them with a statement of good works as the fruits of repentance,--all which is omitted by Matthew. So, when Luke tells us what reply the Baptist made to the people when they were musing in their hearts concerning Him, and thinking whether He were the Christ, he gives us simply the words, "I indeed baptize you with water," and does not add the phrase, "unto repentance." Further, in Matthew the Baptist says, "But he that is to come after me is mightier than I;" while in Luke he is exhibited as saying, "But one mightier than I cometh." In like manner, according to Matthew, he says, "whose shoes I am not worthy to bear;" but according to the other, his words are, "the latchet of whose shoes I am not worthy to unloose." The latter sayings are recorded also by Mark, although he makes no mention of those other matters. For, after noticing his attire and his mode of living, he goes on thus: "And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose: I have baptized you with water, but He shall baptize you in the Holy Spirit." In the notice of the shoes, therefore, he differs from Luke in so far as he has added the words, "to stoop down;" and in the account of the baptism he differs from both these others in so far as he does not say, "and in fire," but only, "in the Holy Spirit." For as in Matthew, so also in Luke, the words are the same, and they are given in the same order, "He shall baptize you in the Spirit and in fire,"--with this single exception, that Luke has not added the adjective "Holy," [796] while Matthew has given it thus: "in the Holy Spirit and in fire." [797] The statements made by these three are attested by the evangelist John, when he says: "John bears witness [798] of Him, and cries, saying, This was He of whom I spake, He that cometh after me is preferred before me; for He was before me." [799] For thus he indicates that the thing was spoken by John at the time at which those other evangelists record him to have uttered the words. Thus, too, he gives us to understand that John was repeating and calling into notice again something which he had already spoken, when he said, "This was He of whom I spake, He that cometh after me."
27. If now the question is asked, as to which of the words we are to suppose the most likely to have been the precise words used by John the Baptist, whether those recorded as spoken by him in Matthew's Gospel, or those in Luke's, or those which Mark has introduced, among the few sentences which he mentions to have been uttered by him, while he omits notice of all the rest, it will not be deemed worth while creating any difficulty for oneself in a matter of that kind, by any one who wisely understands that the real requisite in order to get at the knowledge of the truth is just to make sure of the things really meant, whatever may be the precise words in which they happen to be expressed. For although one writer may retain a certain order in the words, and another present a different one, there is surely no real contradiction in that. Nor, again, need there be any antagonism between the two, although one may state what another omits. For it is evident that the evangelists have set forth these matters just in accordance with the recollection each retained of them, and just according as their several predilections prompted them to employ greater brevity or richer detail on certain points, while giving, nevertheless, the same account of the subjects themselves.
28. Thus, too, in what more pertinently concerns the matter in hand, it is sufficiently obvious that, since the truth of the Gospel, conveyed in that word of God which abides eternal and unchangeable above all that is created, but which at the same time has been disseminated [800] throughout the world by the instrumentality of temporal symbols, and by the tongues of men, has possessed itself of the most exalted height of authority, we ought not to suppose that any one of the writers is giving an unreliable account, if, when several persons are recalling some matter either heard or seen by them, they fail to follow the very same plan, or to use the very same words, while describing, nevertheless, the self-same fact. Neither should we indulge such a supposition, although the order of the words may be varied; or although some words may be substituted in place of others, which nevertheless have the same meaning; or although something may be left unsaid, either because it has not occurred to the mind of the recorder, or because it becomes readily intelligible from other statements which are given; or although, among other matters which (may not bear directly on his immediate purpose, but which) he decides on mentioning rather for the sake of the narrative, and in order to preserve the proper order of time, one of them may introduce something which he does not feel called upon to expound as a whole at length, but only to touch upon in part; or although, with the view of illustrating his meaning, and making it thoroughly clear, the person to whom authority is given to compose the narrative makes some additions of his own, not indeed in the subject-matter itself, but in the words by which it is expressed; or although, while retaining a perfectly reliable comprehension of the fact itself, he may not be entirely successful, however he may make that his aim, in calling to mind and reciting anew with the most literal accuracy the very words which he heard on the occasion. Moreover, if any one affirms that the evangelists ought certainly to have had that kind of capacity imparted to them by the power of the Holy Spirit, which would secure them against all variation the one from the other, either in the kind of words, or in their order, or in their number, that person fails to perceive, that just in proportion as the authority of the evangelists [under their existing conditions] is made pre-eminent, the credit of all other men who offer true statements of events ought to have been established on a stronger basis by their instrumentality: so that when several parties happen to narrate the same circumstance, none of them can by any means be rightly charged with untruthfulness if he differs from the other only in such a way as can be defended on the ground of the antecedent example of the evangelists themselves. For as we are not at liberty either to suppose or to say that any one of the evangelists has stated what is false, so it will be apparent that any other writer is as little chargeable with untruth, with whom, in the process of recalling anything for narration, it has fared only in a way similar to that in which it is shown to have fared with those evangelists. And just as it belongs to the highest morality to guard against all that is false, so ought we all the more to be ruled by an authority so eminent, to the effect that we should not suppose ourselves to come upon what must be false, when we find the narratives of any writers differ from each other in the manner in which the records of the evangelists are proved to contain variations. At the same time, in what most seriously concerns the faithfulness of doctrinal teaching, we should also understand that it is not so much in mere words, as rather truth in the facts themselves, that is to be sought and embraced; for as to writers who do not employ precisely the same modes of statement, if they only do not present discrepancies with respect to the facts and the sentiments themselves, we accept them as holding the same position in veracity. [801]
29. With respect, then, to those comparisons which I have instituted between the several narratives of the evangelists, what do these present that must be considered to be of a contradictory order? Are we to regard in this light the circumstance that one of them has given us the words, "whose shoes I am not worthy to bear," whereas the others speak of the "unloosing of the latchet of the shoe"? For here, indeed, the difference seems to be neither in the mere words, nor in the order of the words, nor in any matter of simple phraseology, but in the actual matter of fact, when in the one case the "bearing of the shoe" is mentioned, and in the other the "unloosing of the shoe's latchet." Quite fairly, therefore, may the question be put, as to what it was that John declared himself unworthy to do--whether to bear the shoes, or to unloose the shoe's latchet. For if only the one of these two sentences was uttered by him, then that evangelist will appear to have given the correct narrative who was in a position to record what was said; while the writer who has given the saying in another form, although he may not indeed have offered an [intentionally] false account of it, may at any rate be taken to have made a slip of memory, and will be reckoned thus to have stated one thing instead of another. It is only seemly, however, that no charge of absolute unveracity should be laid against the evangelists, and that, too, not only with regard to that kind of unveracity which comes by the positive telling of what is false, but also with regard to that which arises through forgetfulness. Therefore, if it is pertinent to the matter to deduce one sense from the words "to bear the shoes," and another sense from the words "to unloose the shoe's latchet," what should one suppose the correct interpretation to be put on the facts, but that John did give utterance to both these sentences, either on two different occasions or in one and the same connection? For he might very well have expressed himself thus, "whose shoe's latchet I am not worthy to unloose, and whose shoes I am not worthy to bear:" and then one of the evangelists may have reproduced the one portion of the saying, and the rest of them the other; while, notwithstanding this, all of them have really given a veracious narrative. But further, if, when he spoke of the shoes of the Lord, John meant nothing more than to convey the idea of His supremacy and his own lowliness, then, whichever of the two sayings may have actually been uttered by him, whether that regarding the unloosing of the latchet of the shoes, or that respecting the bearing of the shoes, the self-same sense is still correctly preserved by any writer who, while making mention of the shoes in words of his own, has expressed at the same time the same idea of lowliness, and thus has not made any departure from the real mind [of the person of whom he writes]. It is therefore a useful principle, and one particularly worthy of being borne in mind, when we are speaking of the concord of the evangelists, that there is no divergence [to be supposed] from truth, even when they introduce some saying different from what was actually uttered by the person concerning whom the narrative is given, provided that, notwithstanding this, they set forth as his mind precisely what is also so conveyed by that one among them who reproduces the words as they were literally spoken. For thus we learn the salutary lesson, that our aim should be nothing else than to ascertain what is the mind and intention of the person who speaks.
35. After this, Matthew goes on with his narrative in these terms: "And leaving the city of Nazareth, He came and dwelt in Capharnaum, which is upon the sea-coast, in the borders of Zabulon and Nephthalim;" and so forth, until we come to the conclusion of the sermon which He delivered on the mount. In this section of the narrative, Mark agrees with him in attesting the calling of the disciples Peter and Andrew, and a little after that, the calling of James and John. But whereas Matthew introduces in this immediate context his account of that lengthened sermon which He delivered on the mount, after He cured a multitude, and when great crowds followed Him, Mark has inserted other matters at this point, touching His teaching in the synagogue, and the people's amazement at His doctrine. Then, too, he has stated what Matthew also states, although not till after that lengthened sermon has been given, namely, that "He taught them as one that had authority, and not as the scribes." He has likewise given us the account of the man out of whom the unclean spirit was cast; and after that the story of Peter's mother-in-law. In these things, moreover, Luke is in accord with him. [825] But Matthew has given us no notice of the evil spirit here. The story of Peter's mother-in-law, however, he has not omitted, only he brings it in at a later stage. [826]
36. In this paragraph, moreover, which we are at present considering, the same Matthew follows up his account of the calling of those disciples to whom, when they were engaged in fishing, He gave the command to follow Him, by a narrative to the effect that He went about Galilee, teaching in the synagogues, and preaching the gospel, and healing all manner of sickness; and that when multitudes had gathered about Him, He went up into a mountain, and delivered that lengthened sermon [already alluded to]. Thus the evangelist gives us ground for understanding that those incidents which are recorded by Mark after the election of those same disciples, took place at the period when He was going about Galilee, and teaching in their synagogues. We are at liberty also to suppose that what happened to Peter's mother-in-law came in at this point; and that he has mentioned at a later stage what he has passed over here, although he has not indeed brought up at that later point, for direct recital, everything else which is omitted at the earlier. [827]
37. The question may indeed be raised as to how John gives us this account of the calling of the disciples, which is to the effect that, certainly not in Galilee, but in the vicinity of the Jordan, Andrew first of all became a follower of the Lord, together with another disciple whose name is not declared; that, in the second place, Peter got that name from Him; and thirdly, that Philip was called to follow Him; whereas the other three evangelists, in a satisfactory concord with each other, Matthew and Mark in particular being remarkably at one here, tell us that the men were called when they were engaged in fishing. Luke, it is true, does not mention Andrew by name. Nevertheless, we can gather that he was in that same vessel, from the narrative of Matthew and Mark, who furnish a concise history of the manner in which the affair was gone about. Luke, however, presents us with a fuller and clearer exposition of the circumstances, and gives us also an account of the miracle which was performed there in the haul of fishes, and of the fact that previous to that the Lord spake to the multitudes when He was seated in the boat. There may also seem to be a discrepancy in this respect, that Luke records the saying, "From henceforth thou shalt catch men," [828] as if it had been addressed by the Lord to Peter alone, while the others have exhibited it as spoken to both the brothers. [829] But it may very well be the case that these words were spoken first to Peter himself, when he was seized with amazement at the immense multitude of fishes which were caught, and this will then be the incident introduced by Luke; and that they were addressed to the two together somewhat later, which [second utterance] will be the one noticed by the other two evangelists. Therefore the circumstance which we have mentioned with regard to John's narrative deserves to be carefully considered; for it may indeed be supposed to bring before us a contradiction of no slight importance. For if it be the case that in the vicinity of the Jordan, and before Jesus went into Galilee, two men, on hearing the testimony of John the Baptist, followed Jesus; that of these two disciples the one was Andrew, who at once went and brought his own brother Simon to Jesus; and that on this occasion that brother received the name Peter, by which he was thereafter to be called,--how can it be said by the other evangelists that He found them engaged in fishing in Galilee, and called them there to be His disciples? [830] How can these diverse accounts be reconciled, unless it be that we are to understand that those men did not gain such a view of Jesus on the occasion connected with the vicinity of the Jordan as would lead them to attach themselves to Him for ever, but that they simply came to know who He was, and, after their first wonder at His Person, returned to their former engagements?
38. For [it is noticeable that] again in Cana of Galilee, after He had turned the water into wine, this same John tells us how His disciples believed on Him. The narrative of that miracle proceeds thus: "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. And both Jesus was called and His disciples to the marriage." [831] Now, surely, if it was on this occasion that they believed on Him, as the evangelist tells us a little further on, they were not yet His disciples at the time when they were called to the marriage. This, however, is a mode of speech of the same kind with what is intended when we say that the Apostle Paul was born in Tarsus of Cilicia; [832] for certainly he was not an apostle at that period. In like manner are we told here that the disciples of Christ were invited to the marriage, by which we are to understand, not that they were already disciples, but only that they were to be His disciples. For, at the time when this narrative was prepared and committed to writing, they were the disciples of Christ in fact; and that is the reason why the evangelist, as the historian of past times, has thus spoken of them.
39. But further, as to John's statement, that "after this He went down to Capharnaum, He and His mother, and His brethren and His disciples; and they continued there not many days;" [833] it is uncertain whether by this period these men had already attached themselves to Him, in particular Peter and Andrew, and the sons of Zebedee. For Matthew first of all tells us that He came and dwelt in Capharnaum, [834] and then that He called them from their boats as they were engaged in fishing. On the other hand, John says that His disciples came with Him to Capharnaum. Now it may be the case that Matthew has but gone over here something he had omitted in its proper order. For he does not say, "After this, walking by the sea of Galilee, He saw two brethren," but, without any indication of the strict consecution of time, simply, "And walking by the sea of Galilee, He saw two brethren," [835] and so forth: consequently it is quite possible that he has recorded at this later period not something which took place actually at that later time, but only something which he had omitted to introduce before; so that the men may be understood in this way to have come along with Him to Capharnaum, to which place John states that He did come, He and His mother and His disciples: or should we rather suppose that these were a different body of disciples, as He [may already have] had a follower in Philip, whom He called in this particular manner, by saying to him, "Follow me"? For in what order all the twelve apostles were called is not apparent from the narratives of the evangelists. Indeed, not only is the succession of the various callings left unrecorded; but even the fact of the calling is not mentioned in the case of all of them, the only vocations specified being those of Philip, and Peter and Andrew, and the sons of Zebedee, and Matthew the publican, who was also called Levi. [836] The first and only person, however, who received a separate name from Him was Peter. [837] For He did not give the sons of Zebedee their names individually, but He called them both together the sons of thunder. [838]
40. Besides, we ought certainly to note the fact that the evangelical and apostolical Scriptures do not confine this designation of His "disciples" to those twelve alone, but give the same appellation to all those who believed on Him, and were educated under His instruction for the kingdom of heaven. Out of the whole number of such He chose twelve, whom He also named apostles, as Luke mentions. For a little further on he says: And He came down with them, and stood in the plain, and the concourse [839] of His disciples and a great multitude of people. [840] And surely he would not speak of a "concourse" [or "crowd"] of disciples if he referred only to twelve men. In other passages of the Scriptures also the fact is plainly apparent, that all those were called His disciples who were instructed by Him in what pertained to eternal life.
41. But the question may be asked, how He called the fishermen from their boats two by two, namely, calling Peter and Andrew first, and then going forward a little and calling other two, namely the sons of Zebedee, according to the narratives of Matthew and Mark; whereas Luke's version of the matter is, that both their boats were filled with the immense haul of fishes. And his statement bears further, that Peter's partners, to wit, James and John, the sons of Zebedee, were summoned to the men's help when they were unable to drag out their crowded nets, and that all who were there were astonished at the enormous draught of fishes which had been taken; and that when Jesus said to Peter, "Fear not, from henceforth thou shall catch men," although the words had been addressed to Peter alone, they all nevertheless followed Him when they had brought their ships to land. [841] Well, we are to understand by this, that what Luke introduces here was what took place first, and that these men were not called by the Lord on this occasion, but only that the prediction was uttered to Peter by himself, that he would be a fisher of men. That saying, moreover, was not intended to convey that they would never thereafter be catchers of fish. For we read that even after the Lord's resurrection they were engaged again in fishing. [842] The words, therefore, imported simply that thereafter he would catch men, and they did not bear that henceforth he would not catch fish. And in this way we are at perfect liberty to suppose that they returned to the catching of fish, according to their habit; so that those incidents which are related by Matthew and Mark might easily take place at a period subsequent to this. I refer to what occurred at the time when He called the disciples two by two, and Himself gave them the command to follow Him, at first addressing Peter and Andrew, and then the others, namely, the two sons of Zebedee. For on that occasion they did not follow Him only after they had drawn up their ships on shore, as with the intention of returning to them, but they went after Him immediately, as after one who summoned and commanded them to follow Him.
44. This leper is also referred to by Luke, [851] not indeed in this order, but after the manner in which the writers are accustomed to act, recording at a subsequent point things which have been omitted at a previous stage, or bringing in at an earlier point occurrences which took place at a later period, according as they had incidents suggested to their minds by the heavenly influence, with which indeed they had become acquainted before, but which they were afterwards prompted to commit to writing as they came up to their recollection. This same Luke, however, has also left us a version of his own of that copious discourse of the Lord, in a passage which he commences just as the section in Matthew begins. For in the latter the words run thus: "Blessed are the poor in spirit: for theirs is the kingdom of heaven;" [852] while in the former they are put thus: "Blessed be ye poor: for yours is the kingdom of God." [853] Then, too, much of what follows in Luke's narrative is similar to what we have in the other. And finally, the conclusion given to the sermon is repeated in both Gospels in its entire identity,--namely, the story of the wise man who builds upon the rock, and the foolish man who builds upon the sand; the only difference being, that Luke speaks only of the stream beating against the house, and does not mention also the rain and the wind, as they occur in Matthew. Accordingly, it might very readily be believed that he has there introduced the self-same discourse of the Lord, but that at the same time he has omitted certain sentences which Matthew has inserted; that he has also brought in other sayings which Matthew has not mentioned; and that, in a similar manner, he has ex