7 Cf. Mackintosh, _Person of Jesus Christ_, p. 528. 8 Mr. Thompson thinks that in Q “we are dealing with an age that has not yet begun to think of the Virgin Birth” (ib., p. 140). This may be true, but it is not a legitimate inference to draw from Q alone. 9 Cf. Plummer, ICC., St. Lk., p. 125. 10 Mt. xiii. 55: “Is not this the carpenter’s son?...” Lk. iv. 22: “Is not this Joseph’s son?” 11 So Wendland and Bacon (Moffatt, INT., p. 227 f.); Stanton, GHD., ii. 142. Mt. xiii. 55 reads: “Is not this the carpenter’s son?”, and Lk. iv. 22: “Is not this Joseph’s son?” The argument is that it is very difficult to think that the later Evangelists can have read what is now Mk. vi. 3 in the Markan Source. 12 “Mt. has substituted ‘the Son of the Carpenter’ for ‘the Carpenter’ from a feeling that the latter was hardly a phrase of due reverence” (Allen, op. cit., p. 155). 13 Both Schmiedel (EB., 2954 f.) and Usener (EB., 3345) hold that the incident excludes the Virgin Birth. In reference to the words of Jesus, J. M. Thompson says: “The force of His aphorism about spiritual kinship depends on the reality of the human kinship which He at once acknowledges and rejects” (op. cit., p. 137). 14 So Schmiedel (op. cit., col. 2955). Thompson thinks that the story of Mk. vi. 1‐6 “could not possibly have been told as it has been, if the narrator had known anything about the Virgin Birth” (op. cit., p. 138). 15 Cf. Allen, ICC., St. Mt., p. xxiv (c) (i), where fifty examples of this tendency are given. 16 “The speeches in the earlier part may represent not untrustworthily the primitive Jewish‐Christian preaching of the period” (Moffatt, INT., p. 305). Cf. Mackintosh, op. cit., p. 39. 17 Mackintosh, ib., p. 40 f. “What absorbs the preacher is Jesus’ deliverance from the grave and entry into glory”, p. 41. 18 Mackintosh, ib., p. 41. 19 For the opposite view see Thompson, op. cit., p. 142. 20 It is true different verbs and tenses are used of the children and of the Son. The tense of μετέσχεν is explained by the fact that the Son assumed flesh and blood at a definite time now past. The change of verb—so far as it is not explained on stylistic grounds—is due to the fact that κεκοινώνηκεν (of the children) expresses the universal fact of human frailty which men share one with another, and μετέσχεν the individual entering upon this state. The latter word does not imply a participation of a peculiar and distinct kind. 21 “In point of time, the Epistle to the Hebrews is the first systematic sketch of Christian theology” (Mackintosh, _Person of Jesus Christ_, p. 78). “It is not so much an epistle as an elaborate treatise” (Fairbairn, _Christ in Modern Theology_, p. 320).