So far from Mary being clearly of the tribe of Judah (to which the genealogy relates) her cousinship to Elisabeth would make her rather appear to belong to the tribe of Levi.
To discuss the credibility of the miraculous conception and birth would be to insult the human understanding. The mythologies of Greece, Italy, and India, give many precedents of sons of Gods miraculously born. Italy, Greece, and India, must, however, yield the palm to Judea. The incarnate Chrishna must give way to the incarnate Christ. A miraculous birth would be scouted to-day as monstrous; antedate it 2,000 years and we worship it as miracle.
Matt, i., 22, 23, says: "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." This is supposed to be a quotation from Isaiah vii., 14—16: "Therefore the Lord himself shall give you a sign; Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings."
But in this, as indeed in most other cases of inaccurate quotation, the very words are omitted which would show its utter inapplicability to Jesus. Even in those which are given, the agreement is not complete. Jesus was not called Emmanuel. And even if his mother Mary were a virgin, this does not help the identity, as the word [——] OLME in Isaiah, rendered "virgin" in our version, does not convey the notion of virginity, for which the proper word is [———] BeThULE; OLME is used of a youthful spouse recently married. The allusion to the land being forsaken of both her kings, omitted in Matthew, shows how little the passage is prophetic of Jesus.
The story of the annunciation made to Joseph in one Gospel, to Mary in the other, is hardly credible on any explanation. If you assume the annunciations as made by a God of all-wise purpose, the purpose should, at least, have been to prevent doubt of Mary's chastity; but the annunciation is made to Joseph only after Mary is suspected by Joseph. Two annunciations are made, one of them in a dream to Joseph, when he is suspicious as to the state of his betrothed wife; the other made by the angel Gabriel (whoever that angel may be) to Mary herself, who apparently conceals the fact, and is content to be married, although with child not by her intended husband. The statement—that Mary being found with child by the Holy Ghost, her husband, not willing to make her a public example, was minded to put her away privily—is quite incredible. If Joseph found her with child by the Holy Ghost, how could he even think of making a public example of her shame when there was nothing of which she could be ashamed—nothing, if he believed in the Holy Ghost, of which he need have been ashamed himself, nothing which need have induced him to wish to put her away privily. It is clear—according to Matthew—that Mary was found with child, and that the Holy Ghost parentage was not even imagined by Joseph until after he had dreamed about the matter.
Although the birth of Jesus was specially announced by an angel, and although Mary sang a joyful song consequent on the annunciation, corroborated by her cousin's greeting, yet when Simeon speaks of the child, in terms less extraordinary, Joseph and Mary are surprised at it and do not understand it. Why were they surprised? Is it credible that so little regard was paid to the miraculous annunciation? Or is this another case of the "painful uncertainty" alluded to by Dr. Teschendorf?
Again, when Joseph and Mary found the child Jesus in the temple, and he says, "Wist ye not that I must be about my father's business?" they do not know what he means, so that either what the angel had said had been of little effect, or the annunciations did not occur at all. Can any reliance be placed on a narrative so contradictory? An angel was specially sent to acquaint a mother that her son about to be born is the Son of God, and yet that mother is astonished when her son says, "Wist ye not I must be about my father's business?"
The birth of Jesus was, according to Matthew, made publicly known by means of certain wise men. These men saw his star in the East, but it did not tell them much, for they were obliged to come and ask information from Herod the King. Is astrology credible? Herod inquired of the chief priests and scribes; and it is evident Jeremiah was right, if he said, "The prophets prophecy falsely and the priests bear rule by their means," for these chief priests misquoted to suit their purposes, and invented a false prophecy by omitting a few words from, and adding a few words to, a text until it suited their purpose. The star, after they knew where to go, and no longer required its aid, went before them, until it came and stood over where the young child was. The credibility of this will be better understood if the reader notice some star, and then see how many houses it will be over. Luke does not seem to have been aware of the star story, and he relates about an angel who tells some shepherds the good tidings, but this last-named adventure does not appear to have happened in the reign of Herod at all. Is it credible that Jesus was born twice? After the wise men had left Jesus, an angel warned Joseph to flee with him and Mary into Egypt, and Joseph did fly, and remained there with the young child and his mother until the death of Herod; and this, it is alleged, was done to fulfil a prophecy. On referring to Hosea xi., 1, we find the words have no reference whatever to Jesus, and that, therefore, either the tale of the flight is invented as a fulfilment of the prophecy, or the prophecy manufactured to support the tale of the flight. The Jesus of Luke never went into Egypt at all in his childhood. Directly after the birth of the child his parents instead of flying away because of persecution into Egypt, went peacefully up to Jerusalem to fulfil all things according to the law, returned thence to Nazareth, and apparently dwelt there, going up to Jerusalem every year until Jesus was twelve years of age.
In Matthew ii., 15, we are told that Jesus remained in Egypt, "That it might be fulfilled which was spoken of the Lord by the prophet saying, Out of Egypt have I called my son." In Hosea ii., 1, we read, "When Israel was a child, then I loved him, and called my son out of Egypt." In no other prophet is there any similar text. This not only is not a prophecy of Jesus, but is, on the contrary, a reference to the Jewish Exodus from Egypt. Is the prophecy manufactured to give an air of credibility to the Gospel history, or how will the Religions Tract Society explain it? The Gospel writings betray either a want of good faith, or great incapacity on the part of their authors in the mode adopted of distorting quotations from the Old Testament?
When Jesus began to be about thirty years of age he was baptised by John in the river Jordan. John, who, according to Matthew, knew him, forbade him directly he saw him; but, acccording to the writer of the fourth Gospel, he knew him not, and had, therefore, no occasion to forbid him. God is an "invisible" "spirit," whom no man hath seen (John i., 18), or can see (Exodus xxxiii., 20); but the man John saw the spirit of God descending like a dove. God is everywhere, but at that time was in heaven, from whence he said, "This is my beloved son, in whom I am well pleased." Although John heard this from God's own mouth, he some time after sent two of his disciples to Jesus to inquire if he were really the Christ (Matthew xi., 2, 3). Yet it is upon the credibility of this story, says Dr. Teschendorf, that Christianity rests like a building on its foundations.