(1.) He says that “the beginning of their (the Ebionites’) Gospel was this: ‘It came to pass in the days of Herod, the king of Judæa, that John came baptizing with the baptism of repentance in the river Jordan.’”[[128]] Is it not evident from this, that the initial event of this narrative was the advent of the Baptist, and that the previous account of the birth of Christ was absent? So, at least, it has been hitherto supposed.
(2.) He says in positive terms, “They have taken away the genealogy from Matthew, and accordingly begin their Gospel, as I have above said, with these words; ‘It came to pass,’ &c.”[[129]] It cannot be imagined that this will bear any but the common interpretation, that the Gospel began with the substance of our third chapter. The introduction of the miraculous conception, after John’s mission, would be an incredible disturbance of arrangement.[[130]]
(3.) He says, “That Cerinthus and Carpocrates, using this same Gospel of theirs, would prove from the beginning of that Gospel according to Matthew, viz. by its genealogy, that Christ proceeded from the seed of Joseph and Mary.” But to what purpose would these heretics have put this construction upon the genealogy, and argued from it the mere humanity of Christ’s origin, if it was immediately followed by a section, flatly contradicting what they had been labouring to prove? It is impossible then to get rid of Epiphanius’s testimony to the absence of these chapters.
Secondly, let us turn to Jerome. Dr. Tattershall conceives that because this author speaks of certain men without the spirit and grace of God, as having had some concern in the composition of this gospel, we may conclude that the introductory chapters were wanting from the copy which he used. The inference is not very obvious; and is at once destroyed by the fact, that Jerome’s quotations from the Nazarene Gospel, contain passages of Matthew’s introductory chapters. In a passage, e.g., which I have adduced above, occur two instances; “Out of Egypt I have called my son;” and, “He shall be called a Nazarene.”
This discrepancy between these two fathers would have furnished Dr. Tattershall with a more powerful argument against the Editor’s note, than any which he has adduced; and have enabled him to show that Jerome, being cited for one purpose, establishes precisely the reverse.
III. Dr. Tattershall adduces in evidence against the worth of the Nazarene Gospel, the absurd chronological mistake in its first sentence, which assigns the Baptist’s appearance to the days of Herod, king of Judæa.
On this I have only to observe, that it might have been well to state, that the blunder is commonly attributed to Epiphanius himself, rather than to the Gospel which he cites. Whatever that work may have been, it was produced near the spot where the Herods lived, in times when the remembrance of them was fresh, for the people over whom they reigned; so that a mistake of that magnitude, in its first verse, must be regarded as of improbable occurrence. On the other hand, Epiphanius, it is admitted, had never seen this Gospel, and therefore cited it from hearsay; he wrote in the latter part of the fourth century, and is remarkable for inaccuracy of every kind, and especially with regard to time. There is then no improbability in the supposition that Epiphanius confounded Herod the king, with Herod the tetrarch, and with the purpose of explanation, inserted a mistake, by adding the words, “King of Judæa.” Eichhorn says, “Two different Herods are confounded together,—the King Herod under whom John was born, and Herod Antipas, under whom the Baptist publicly appeared;—an evident mark of a later annotating or correcting hand, unguided by a knowledge of the true chronology, as contained in Luke, and so substituting one Herod for another.”[[131]] For the foregoing reasons, it appears to me that Dr. Tattershall has not, by making his strictures sound, earned the right to render them severe.
The evidence bearing upon the introduction of Luke’s Gospel, is much simpler and less confused; and to Dr. Tattershall’s estimate of it, no valid objection, I think, can be urged.