According to this theory the interpolation consists in the phrase ἐπεὶ ἄνδρα οὐ γινώσκω, an insertion which, it is contended, has transformed the promise of a natural conception into the prophecy of a virgin birth. Mr. Thompson notices the two forms which the theory may assume. The insertion may be either “a modification of St. Luke's source, introduced by the Evangelist himself, as editor”, or it may be “a later addition to the text of Lk. by some person or congregation who wished to make the [pg 070] miracle quite clear” (p. 149). It is obvious that, in its former shape, this hypothesis would not seriously affect our results reached thus far, provided we could agree that “verse 35 is not inconsistent with human parentage” (Thompson, p. 148), and is best interpreted in this way. As regards the second form of the theory, the case is different. If ἐπεὶ ἄνδρα οὐ γινώσκω is the addition of a later reader or congregation, it is much more difficult to think that St. Luke taught the Virgin Birth. It would not be impossible; but it would leave the whole problem to rest upon the interpretation of verse 35.
We are unable to accept the theory that ἐπεὶ ἄνδρα οὐ γινώσκω is an insertion of unknown origin, for the following reasons:
1. On the whole, the more natural interpretation of verse 35 is that in itself it implies the Virgin Birth. It is easier, on this view, to explain ἐπελεύσεται and ἐπισκιάσει followed by διὸ καί. (Cf. Schmiedel, col. 2957 n.; Plummer, St. Lk., p. 24f.; Lobstein, op. cit., p. 67.)
2. No textual evidence can be cited in support of the theory. This is frankly admitted by Mr. Thompson, and the insertion is explained as an editorial modification. We could regard this explanation as sufficient, if the “insertion” could be looked upon as an “explanatory phrase”, intended to sharpen a reference to the Virgin Birth, which had already been found in the context. On this reading of the problem, absence of textual variation might not be an insuperable difficulty. But if we must regard ἐπεὶ ἄνδρα οὐ γινώσκω as a doctrinal modification—an attempt on the part of an unknown editor to impose upon the narrative a sense quite different from that which previously it had been understood to bear—then the argument sketched in the first part of the present chapter is wholly against the theory. We cannot understand why no echoes of the earlier view have lingered.
3. It is difficult to suppose that a later reader who sought to work up the original narrative in the interests of the Virgin Birth would have exercised such restraint. To expand a narrative in the direction of the sense which it already bears is a conceivable suggestion. To transform it totally by merely adding four words is a theory which does not carry conviction. Was ever an interpolator so ingenious as this?
On the other side may be pleaded (1) the difficulty of ἐπεὶ, (2) many of the arguments we have sketched in Chapter II. The difficulty of ἐπεὶ we have to admit. As regards the second point, we believe that the theory we have yet to outline in the next chapter meets the case much better, without suffering from the special objections which can be brought against the view we have just discussed. For the reasons given we are unable to accept that view. We prefer to regard Lk. i. 34 f. as a unity, and to interpret both verses as implying the Virgin Birth. And as we have found sufficient reasons, both on textual and linguistic grounds, for ascribing the passage to St. Luke, we believe that he taught the Virgin Birth.
Chapter IV. The Place Of The Virgin Birth In The Third Gospel
In the present chapter we must formulate a theory which shall do justice to the results obtained in the last two chapters. We have argued that the Virgin Birth is not an original element in the Third Gospel, that several passages in it are inconsistent with the doctrine, and that Lk. i. 34 f. is a later insertion. On the other hand we have given reasons for our belief that St. Luke really did write the passage just mentioned, and that in consequence he taught the Virgin Birth. It is useless, we think, to set these results against one another; they are not contradictory. The argument from the linguistic and textual facts will not make one iota of difference to those derived from the treatment and subject-matter of Lk. i, ii, and the latter will not in any way impair the former. Writers who hold fast to the view that St. Luke wrote i. 34 f. have not, in that one contention, answered their opponents, and critics who plead for the hypothesis of non-Lukan interpolation travel much too fast. The final theory must take all the facts into account.