a descendant of Solomon, begat Jacob. After the death of Matthan, Melki [Matthat], a descendant of Nathan, begat Heli by the same woman. Therefore, Heli and Jacob must be uterine brothers. Heli died childless; Jacob raised up his seed by begetting Joseph who was his son according to the flesh, and Heli’s son according to the Law. So, we can say that Joseph was the son of them both».
This is the testimony of Afrikanus. If such was the genealogy of Joseph, then Mary had to be from the same tribe, for, according to the Law, it wasn’t allowed to marry outside your tribe. The Law said that a man should take a wife out of the same town and the same family so that the inheritance would not go from one tribe to another. With this let us end» (The History of the Church, 1.7).
The explanation offered by Africanus is correct, though he confused Melki with Matthat. The genealogy in Matthew lists births according to the flesh; the one in Luke is according to the Law. It must be added that the levirate links between the two genealogies are found not only at the end, but also in the beginning. This conclusion is obvious because both genealogies intersect in the middle at Zerubbabel, son of Shealtiel (see Mt 1:12—13; Lk 3:27). Nathan was the older brother; Solomon was younger, next in line after him (see 2 Sam 5:14—16; 1 Cron 3:5), therefore he was the first candidate to a levirate marriage (compare Ruth 3—4; Lk 20:27—33). The Old Testament is silent on whether Nathan had children, so we may very well conclude that he had none. Solomon, however, had much capacity for love: «And he had seven hundred wives, princesses, and three hundred concubines» (1 Kings 11:3). So, in theory, he could have married Nathan’s widow. If this is so, Mattatha is the son of Solomon according to the flesh and the son of Nathan according to the Law. In light of the above-mentioned circumstances, the differences between the two genealogies no longer present a problem.
From the above, it is clear that both genealogies are true, but show the origin of Joseph in different ways. Therefore, in accordance with the principle of preserving information, both genealogies should be preserved (see UG 2 [United Gospel, chapter 2]).
The birth of Jesus
The account of Jesus’ childhood is found in both Matthew and Luke. But they tell the story differently.
According to Matthew, the events happened in the following order:
The angel announces the birth of Jesus to Joseph (Mt 1:18—25; UG 8). Jesus is born in Bethlehem, and the Magi come to worship him (Mt 2:1—12; UG 14). Jesus’ family flees to Egypt to escape the wrath of Herod (Mt 2:13—15; UG 15). The massacre of the innocent takes place near Bethlehem (Mt 2:16—18; UG 16). The holy family returns from Egypt and settles in Nazareth (Mt 2:19—23; UG 17).
According to Luke, things happened as follows:
Gabriel announces the birth of Jesus to Mary (Lk 1:26—38; UG 4). Joseph takes his pregnant wife from Nazareth to Bethlehem to participate in the census; Jesus is born (Lk 2:1—7; UG 9). The angel announces the birth of Jesus to the shepherds (Lk 2:8—14; UG 10). The shepherds come to worship Jesus (Lk 2:15—20; UG 11). Jesus is circumcised and named Jesus (Lk 2:21; UG 12). The days of purification; Jesus is brought to the temple (Lk 2:22—38; UG 13). Jesus’ family returns to Nazareth (Lk 2:39; UG 17).
In Matthew, the birth of Jesus is announced to Joseph by the angel of the Lord, but in Luke, the prophecy of Jesus’ birth is announced to Mary by the archangel Gabriel. These are two different annunciations, separated by some time. First, Gabriel appeared to Mary and announced to her that she would conceive from the Holy Spirit (Lk 1:26—38; UG 4). Then she became pregnant, and Joseph found out about it. Next, the angel of the Lord, most likely Gabriel, appeared to Joseph to announce the birth of Jesus and encourage him to accept Mary and her son (Mt 1:18—25; UG 8).
Luke describes Jesus’ family traveling from Nazareth to Bethlehem to participate in the census, and then Mary gives birth to Jesus (Lk 2:1—7; UG 9). Matthew does not give us much detail about the birth of Jesus in Bethlehem (Mt 2:1). Here we see the agreement between the two Gospels.
The subsequent narratives in Matthew and Luke split ways, but they can, nevertheless, be connected by putting the events in chronological order:
The angel announces the birth of Jesus to the shepherds (Lk 2:8—14; UG 10). The shepherds worship Jesus (Lk 2:15—20; UG 11). Jesus is circumcised and named Jesus (Mt 1:25; Lk 2:21; UG 12). The days of purification; Jesus is brought to the temple (Lk 2:22—38; UG 13). The Magi worship Jesus (Mt 2:1—12; UG 14). Jesus’ family flees to Egypt (Mt 2:13—15; UG 15). The massacre of the innocent (Mt 2:16—18; UG 16). Return from Egypt, settling in Nazareth (Mt 2:19—23; Lk 2:39; UG 17).
If you read only Luke’s Gospel, you might get the impression that Jesus’ family went straight from Jerusalem to Nazareth. Matthew, however, says that they first went to Egypt. This seeming contradiction can be explained as follows. Luke writes, «And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth» (Lk 2:39). Matthew talks about the flight to Egypt as a means of fulfilling the prophecy of Scripture: «That it might be fulfilled which was spoken of the Lord by the prophet, saying, out of Egypt have I called my son» (Mt 2:15; compare Hos 11:1). We may well regard the expression «according to the law of the Lord» as «fulfilling the prophecy of the law of the Lord (Scripture)». So, we can easily harmonize these two episodes.
The Twelve
Three out of four evangelists, Matthew, Mark, and Luke, describe the calling of the Twelve by Jesus. The names of the apostles appear in a somewhat different order in each Gospel.
Matthew: «Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him» (Mt 10:2—4).
Mark: «And he ordained twelve, that they should be with him, and that he might send them forth to preach, And to have power to heal sicknesses, and to cast out devils: And Simon he surnamed Peter; And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, And Judas Iscariot, which also betrayed him» (Mk 3:14—19).
Luke: «And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, And Judas the brother [son – note. V.S.] of James, and Judas Iscariot, which also was the traitor» (Lk 6:13—16).
Let’s put together a harmonized list of the names of the Twelve:
1. Simon (Mt 10:2; Mk 3:16; Lk 6:14; Jn 1:42), the Rock (Mt 16:18; Jn 1:42), or Cephas in Aramaic (Jn 1:42), Peter in Greek (Mt 10:2; Mk 3:16; Lk 6:14; Jn 1:42). Son of Jonah (Mt 16:17; Jn 1:42), brother of Andrew (Mt 10:2; Mk 1:16; Lk 6:14; Jn 1:40). The third disciple of Jesus (Jn 1:35—40). Born in Bethsaida (Jn 1:44). Married (Mt 8:14; Mk 1:30; Lk 4:38; 1 Cor 9:5), had children (Clement of Alexandria. Stromata, 3.6.52).
2. Andrew [the First-Called] (Mt 10:2; Mk 3:18; Lk 6:14). Son of Jonah (Mt 16:17; Jn 1:42), brother of Simon Peter (Mt 10:2; Mk 1:16; Lk 6:14; Jn 1:40). Jesus’ first disciple (Jn 1:35—40). Born in Bethsaida (Jn 1:44).
3. James (Mt 10:2; Mk 3:17; Lk 6:14).
