In both these instances the obvious answer to the objection made would have been, that Jesus was born at Bethlehem, if that had been a fact.
Again, on the evening of His arrest, Jesus twice affirms that He is "Jesus of Nazareth" (John XVIII:5, 8). It would seem that, in that solemn moment of approaching death, Jesus would have asserted His Messianic claim to a birth at Bethlehem, if it had been a fact. (See also Mark XVI:6; Luke XXIII:6, 7; XXIV:19; John XIX:19).
[12] Luke says that Joseph and Mary were "amazed," and, when he told them that He must be about His Father's business, "they understood not the saying which He spoke unto them" (Luke II:50). Apparently their knowledge of His miraculous conception, and all the predictions of angels, wise men, shepherds, Simeon, Anna and Elisabeth had produced little, if any, effect on their minds.
[13] It is an interesting query why all four evangelists give such full and precise details of this ceremony. Neither John nor Jesus seems to have attached much importance to it. Only a short time after it occurred, John had forgotten it, for, while in prison (Matt. XI:2; Mark VI:17), he sent some of his disciples to inquire of Jesus, "Art Thou He that should come or do we look for another?" (Matt. XI:2-6; Luke VII:19-23).
Jesus never mentions His baptism or His then recognition by John, as giving credence to His claims, although He speaks of him and his mission as His forerunner (Matt. XI:7-13; Luke VII:24-29). When He appeals to John as a witness to the truth of His messianic claims, He does not refer to this baptismal ceremony, but relies on John's statements to messengers sent to Him (John V:32, 33; III:25-36).
Baptism, as it developed into a religious rite after Jesus' death—the first step towards admission into the membership of a church—was unknown to the Jews and to Jesus Himself (Kitto's Cyclopædia of Bib. Lit., pp. 282-290).
John seems to have given it a temporary popularity, but its practice among the Jews ceased with his death. Jesus showed as little interest in it as in other rites and ceremonies. Only one of the Gospels mentions baptism by Jesus' disciples, and that allusion is very indefinite (John III:22; IV:1). But it is explicitly added "though Jesus Himself baptized not" (John IV:2).
The strongest evidence on this point is Jesus' failure to enjoin the practice of this rite on His followers. Three of the Gospels give quite fully Jesus' instructions to the apostles and disciples on sending them out in the world to preach, and not one word is said about baptism (Matt. X; Mark VI:7-13; Luke IX:1-6).
Probably the evangelists felt the need (more than Jesus Himself) of fortifying the latter's cause with the ægis of John's popularity. At this time the Jews were filled with expectations of the coming of some ruler (Elias, Christ, the Messiah, "he who shall come," etc.), who should establish an earthly kingdom and give them victory over the heathen. John's preaching appealed to this feeling and won to him great numbers of adherents, who remained faithful to him even in prison (Matt. III:5; XIV:5; Mark I:5; XI:32; Luke III:3). To identify Jesus with this expectant one, of whom John preached, was to win at once to Jesus' cause all of John's great following.
[14] It is to be noted that the Epistle of James is directed "to the twelve tribes which are scattered abroad" (James I:1), and contains no allusion whatever to the Gentiles. There is some dispute whether the author of this epistle, who was bishop of Jerusalem for many years, was the brother or cousin-german of Jesus, or the brother of John, "the beloved disciple." There is no doubt, however, that he was an intimate associate of Jesus during His life-time, and, presumably, a much more accurate authority on His views than Paul or others who had never seen Jesus or heard Him speak.