the angel rather indifferently (Luke I:38), she now, on this salutation of Elisabeth, pours out a grand hymn of invocation and thanksgiving for the blessing that has come upon her (Luke I:46-55).

The three other evangelists are silent as to these incidents and do not mention any relationship between Jesus and John.

BIRTH AND CHILDHOOD

Mark and John furnish no information as to the life of Jesus prior to His baptism by John.

Both Matthew and Luke agree in giving Bethlehem of Judæa as the place of Jesus' birth. Apparently Matthew considered Bethlehem the then residence of Joseph and Mary, for he says nothing of their presence there being temporary, and Joseph, when he returned from Egypt, was going back to Judæa (Bethlehem), but, on being warned of God in a dream, "he turned aside into the parts of Galilee; and he came and dwelt in a city called Nazareth" (Matt. II:22, 23). Luke, however, says that Joseph and Mary came down to Bethlehem from Nazareth to be taxed (or enrolled), and, because there was no room for them in the inn, Jesus, when born, was laid in a manger. Matthew does not mention any manger, but, on the other hand, the "wise men of the East" find the family in "the house," as would be natural if Bethlehem was Joseph's residence (Matt. II:11).

Matthew alone tells the story of the visit of the wise men from the East (Matt. II:1-2). He does not tell us the country from which they came, nor how they learned of the approaching birth of Jesus, the usual deus ex machina of Matthew and Luke—an angel in a dream—not being used here, although he appears in warning the wise men not to see Herod on their return (Matt. II:12).

Matthew also relates that it was revealed to the "wise men" that Jesus was to be "king of the Jews" (Matt. II:2). But Jesus never used this title as applying to Himself, and, that He did use it, was one of the "false" charges made against Him at His trial (John XVIII:33, 34, 36).

Luke also has a visit to the new born Jesus, but it is of shepherds "in the same country," instead of strangers from the East. To these shepherds appeared, not a star, but first one angel and then "a multitude of the heavenly host." This gives Luke the opportunity to introduce a beautiful hymn of greeting to the new born Babe, which is entirely lacking in Matthew (Luke II:10-14). The shepherds did their homage by "glorifying and praising God," instead of by gifts of gold and frankincense and myrrh (Matt. II:11).

Matthew is the only one of the evangelists to tell of the slaying by Herod of "all the children that were in Bethlehem and in all the coasts thereof from two years old and under," and the flight of Joseph and Mary to Egypt (Matt. II:16-23).[11]

Luke alone tells of the visit to the temple when Jesus was twelve years old, and of His meeting the "doctors," "both hearing them and asking them questions" (Luke II:46).[12]

BAPTISM OF JESUS

John's baptism of Jesus is the first event in the latter's life which all four evangelists unite in recording. The earlier events related by Matthew and Luke—Mark and John either do not know, or do not believe, or do not deem worth recording.

John begins his preaching about the year A. D. 26 (Luke III:1). Apparently Jesus was "about thirty years of age" when He was baptized (Luke III:23). The four Gospels describe at some length, and with substantial agreement, the preaching of John and the incidents of the baptism (Matt. III, Mark I, Luke III, John I).

Matthew's narrative covers seventeen verses, and John recognizes Jesus, for he says, "I have need to be baptized of Thee, and comest Thou to me?" (Matt. III:14).

It does not appear that any one but Jesus saw the dove descending from heaven, or heard the voice (Matt. III:16-17).

Mark's narrative is the most concise, covering eleven verses, and omitting one or two points of John's preaching and his recognition of Jesus, as given in Matthew (Mark I:1-11). It does not appear that John knew or greeted Jesus in any way, or that any one but Jesus saw the dove or heard the voice.

Luke expands the story to twenty-two verses (Luke III:1-22), adding some points of John's preaching not given in Matthew or Mark. The baptismal ceremony is condensed into two verses, and, as in Luke, it does not appear that John recognized Jesus, or that any one but Jesus saw the dove or heard the voice.

John's account covers twenty-two verses (John I:15-36), and differs quite markedly from the other three. This Gospel adds a material point to John's preaching not in the others (John I:15-18), and omits certain points appearing in the others. The actual baptism itself is not described, but John speaks of it as an event that had occurred. He did not recognize Jesus on first meeting Him (contrary to Matthew's version): "And I knew Him not" (John I:31, 33). But "I saw the spirit descending from heaven like a dove and it abode upon Him" (John I:32). And "He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost" (John I:33). On account of this sign, therefore, he accepted Jesus as the "Lamb of God."[13]

JESUS' MISSION AS HE CONCEIVED IT DURING HIS LIFE-TIME

From this point on, the accounts of Jesus' movements in the four Gospels are so confusing and contradictory that the only feasible plan seems to be to follow one Gospel to its end, noting similarities or differences in the other Gospels as they occur in the course of the narrative.

But, before starting on this, it seems necessary to grasp clearly just what was Jesus' basic purpose in this, His life-work. Probably nine out of ten of His followers of today would say that it was to redeem mankind and convert the world to His teachings. Now, the evidence of the four Gospels is directly contrary to this view. Jesus had little regard for the Gentiles or Heathen, and no interest whatever in their conversion. His references to them are usually derogatory and rather contemptuous (Matt. VI:32; X:18; XVIII:17; XX:19; Mark X:33, 42, 43; Luke XXII:25), although there are one or two exceptions, when He is upbraiding the Jews for their unbelief (Matt. VIII:10; XI:21).

Apparently He never preached to the Gentiles, and was loath to exercise His healing powers for their benefit. When the woman of Canaan besought Him to cure her daughter, He at first refused on the ground that His healing powers were reserved for the Jews. "It is not meet to take the children's bread and cast it to dogs" (Matt. XV:26).

In His instructions to His apostles and disciples (Matt. X; Mark VI:7-13; Luke IX:1-6), He does not enjoin on them to preach to the Gentiles, but, on the contrary, expressly prohibits them from doing so. "Go not into the way of the Gentiles, and, into any city of the Samaritans, enter ye not" (Matt. X:5; see also Matt. X:23).

The apostles, as judges in heaven, are to have jurisdiction, not over the Gentiles, but only over Jews. "Ye, also, shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt. XIX:28).