More than the other Synoptic Gospels, the First Gospel comes before us as an “official” document of the Christian Church. Our Third Gospel was somewhat of the nature of a “private venture”, and how inadequately the value of St. Mark’s Gospel was recognized in the first half of the second century appears in the fact that its survival seems almost accidental, all existing copies being derived from a single mutilated MS.(78) Whether, then, we can claim the authority and sanction of the First Gospel for the Virgin Birth tradition, is clearly a question of first‐rate importance. To some the question will appear determinative; but for those also, who feel that in any case the historical value of the witness would remain an open question, a conclusion as regards the problem is of very great significance, in view of its historical implications. In the present chapter our purpose is to inquire how far the First Gospel bears witness to the Virgin Birth, and what the character of its witness is. Was the narrative, as we have it to‐day, present in the Gospel from the first? Is Mt. i, ii a later insertion, or is the passage i. 18‐25 an interpolation? Extremely interesting discussions have also arisen around the question of the Matthaean Genealogy and the true text of Mt. i. 16, and these call for notice. The question of the historical value of the tradition of Mt. i. 18‐25 must in the main be postponed, but the possibilities, and such positive facts as emerge, can be noted. Perhaps the best method of approach is to consider first the character of the Genealogy, apart altogether from the question of its authorship. The details of the textual problem of Mt. i. 16 will be discussed in an Appendix to the chapter. The remaining points to be treated are the genuineness of cc. i, ii, the unity of these chapters, and lastly the sources and implications of the narrative, together with a survey of the results reached. I. The Characteristics of the Genealogy Among the features which mark the Genealogy we may note the following: (1) _Its purpose_ is to show the Davidic descent of Jesus by tracing the royal line (cf. verse 6 “David the king”). (2) _The structure is obviously artificial._(79) The Genealogy is arranged in three groups of fourteen generations, an arrangement to which the writer himself calls attention (verse 17). In order to secure this structure, the names of Joash, Amaziah, and Azariah are omitted (cf. 1 Chron. iii) and the third group covers a space of about six hundred years. “If any source of the schematism is wanted, the cabbalistic interpretation of דוד, whose three letters are equivalent by gematria to the number 14, is the most probable” (Moffatt, INT., p. 250 n.).