(2) The question of _the implications of Mt. i, ii_ is one of great interest. The narrative is very far from being an attempt to relate the story of the Virgin Birth for the first time. On the contrary, it is probable that the doctrine was already known to the readers of the First Gospel, and that it had become a subject of controversy. It is from this point of view that the Evangelist writes; it is for this reason that he tells the story from the standpoint of Joseph. It is not difficult to imagine the circumstances under which the Matthaean narrative came to be written. Once the story of the Virgin Birth had begun to circulate, interest must soon have been aroused in the position and attitude of Joseph. How were his natural fears allayed? What action did he take? What became of the Davidic descent? Such questions would press for answer. Outside the Christian community these difficulties would inevitably become the occasion of scandal, as the case was in later times. The Evangelist’s narrative is an attempt to meet these difficulties. His view, or the view he reflects, is that the fears of Joseph were allayed by a divine message. The subsequent action of Joseph, also under angelic direction, was to complete the legal act of wedlock before the child was born. The difficulty of the Davidic descent is the problem attacked in the Genealogy. According to several writers it is the same interest which governs the narratives of c. ii. “... the Nativity Story shows us the alarm of the usurper Herod, when he learns that the legitimate ruler has been born within his dominions. As Saul tried to kill David, so Herod tries to kill Jesus; and Jesus finds a refuge in Egypt, as David found a refuge among the Philistines” (Burkitt, op. cit., ii. 259; cf. Box, op. cit., p. 19).