1 In the Sinaitic Codex they are marked for omission by alater hand. Lachmann brackets, and Drs. Westcott and Hortdouble-bracket them. The MS. evidence may bo found in detailin Scrivener's Int. to Crit. N. T. 2nd ed. p. 521, stated inthe way which is most favourable for the authenticity.
excludes it, and his Gospel could not have contained it.(1) Luke is specially marked in generalizing the resistance of those about Jesus to his capture: "When they which were about him saw what would follow, they said unto him: Lord, shall we smite with the sword? And a certain one of them smote the servant of the high priest and cut off his right ear."(2) As this episode follows immediately after the incident of the bloody sweat and prayer in the Garden, and the statement of Justin occurs in the very same chapter in which he refers to them, this contradiction further tends to confirm the conclusion that Justin employed a different Gospel.
It is quite in harmony with the same peculiar account that Justin states that, "after he (Jesus) was crucified, all his friends (the Apostles) stood aloof from him, having denied him(3).... (who, after he rose from the dead, and after they were convinced by himself that before his passion he had told them that he must suffer these things, and that they were foretold by the prophets, repented of their flight from him when he was crucified), and while remaining among them he sang praises to God, as is made evident in the Memoirs of the Apostles."(4) Justin, therefore, repeatedly asserts thatafterthe crucifixion all the Apostles forsook him, and he extends the denial of Peter
to the whole of the twelve. It is impossible to consider this distinct and reiterated affirmation a mere extension of the passage: "they all forsook him and fled "[——]—],(1) when Jesus was arrested, which proceeded mainly from momentary fear.(2) Justin seems to indicate that the disciples withdrew from and denied Jesus when they saw him crucified, from doubts which consequently arose as to his Messianic character. Now, on the contrary, the Canonical Gospels represent the disciples as being together after the Crucifixion.(3) Justin does not exhibit any knowledge of the explanation given by the angels at the sepulchre as to Christ's having foretold all that had happened,(4) but makes this proceed from Jesus himself. Indeed, he makes no mention of these angels at all.
There are some traces elsewhere of the view that the disciples were offended after the Crucifixion.(5) Hilgenfeld points out the appearance of special Petrine tendency in this passage, in the fact that it is not Peter alone, but all the Apostles, who are said to deny their master; and he suggests that an indication of the source from which Justin quoted may be obtained from the kindred quotation in the Epistle to the Smyrnæans (iii.) by pseudo-Ignatius:
"For I know that also after his resurrection he was in the flesh, and I believe that he is so now. And when he came to those that were with Peter, he said to them: Lay hold, handle me, and see that I am
not an incorporeal spirit. And immediately they touched him and believed, being convinced by his flesh and spirit." Jerome, it will be remembered, found this in the Gospel according to the Hebrews used by the Nazarenes, which he translated,(1) from which we have seen that Justin in all probability derived other particulars differing from the Canonical Gospels, and with which we shall constantly meet, in a similar way, in examining Justin's quotations. Origen also found it in a work called the "Doctrine of Peter" [——]—],(2) which must have been akin to the "Preaching of Peter" [——]—].(3) Hilgenfeld suggests that, in the absence of more certain information, there is no more probable source from which Justin may have derived his statement than the Gospel according to Peter, or the Gospel according to the Hebrews, which is known to have contained so much in the same spirit.(4)
It may well be expected that, at least in touching such serious matters as the Crucifixion and last words of Jesus, Justin must adhere with care to authentic records, and not fall into the faults of loose quotation from memory, free handling of texts, and careless omissions and additions, by which those who maintain the identity of the Memoirs with the Canonical Gospels seek to explain the systematic variations of Justin's quotations from the text of the latter. It will, however, be found that here also marked discrepancies occur. Justin says, after referring to numerous prophecies regarding the treatment of Christ: "And again, when he says: 'They spake with their lips, they wagged the head, saying: Let him
deliver himself.' That all these things happened to the Christ from the Jews, you can ascertain. For when he was being crucified they shot out the lips, and wagged their heads, saying: 'Let him who raised the dead deliver himself.'"(1) And in another place, referring to the same Psalm (xxii.) as a prediction of what was to happen to Jesus, Justin says: "For they who saw him crucified also wagged their heads, each one of them, and distorted [——]—] their lips, and sneeringly and in scornful irony repeated among themselves those words which are also written in the Memoirs of his Apostles: He declared himself the Son of God; (let him) come down, let him walk about; let God save him."(2) In both of these passages Justin directly appeals to written authority. The [——]—] may leave the source of the first uncertain,(3) but the second is distinctly stated to contain the actual words "written in the Memoirs of his Apostles," and it seems reasonable to suppose that the former passage is also derived from them. It is scarcely necessary to add that both differ very materially from the Canonical Gospels.(4) The taunt
4 Canon Westcott admits that in the latter passage Justindoes profess to give the exact words which were recorded inthe Memoirs, and that they are not to be found in ourGospels; "but," he apologetically adds, "we do find theseothers so closely connected with them that few readers wouldfeel the difference"! This is a specimen of apologeticcriticism. Dr. Westcott goes on to say that as no MS. orFather known to him has preserved any reading more closelyresembling Justin's, "if it appear not to be deducible fromour Gospels, due allowance being made for the object whichhe had in view, its source) must remain concealed." On theCanon, p. 114 f. Cf. Matt, xxvii. 39—43; Mark xv. 29—32;Luke xxiii. 34—37.
contained in the first of these passages is altogether peculiar to Justin: "Let him who raised the dead deliver himself" [——]—];(1) and even if Justin did not himself indicate a written source, it would not be reasonable to suppose that he should himself for the first time record words to which he refers as the fulfilment of prophecy.(2) It would be still more ineffectual to endeavour to remove the difficulty presented by such a variation by attributing the words to tradition, at the same time that it is asserted that Justin's Memoirs were actually identical with the Gospels. No aberration of memory could account for such a variation, and it is impossible that Justin should prefer tradition regarding a form of words, so liable to error and alteration, with written Gospels within his reach. Besides, to argue that Justin affirmed that the truth of his statement could be ascertained [——]—], whilst the words which he states to have been spoken were not actually recorded, would be against all reason.
The second of the mocking speeches (3) of the lookers-on is referred distinctly to the Memoirs of the Apostles, but is also, with the accompanying description, foreign
1 The nearest parallel in our Gospels is in Luke xxiii. 35."He saved others, let him save himself if this man be theChrist of God, his chosen." [——]—]3 Semisch argues that both forms are quotations of the samesentence, and that there is consequently a contradiction inthe very quotations themselves; but there can be no doubtwhatever that the two phrases are distinct parts of themockery, and the very same separation and variation occur ineach of the Canonical Gospels. Die ap. Denkw. Mart. Just.,p. 282; cf. Hilgenfeld, Die Ew. Justin's, p. 244.
to our Gospels. The nearest approach to it occurs in our first Gospel, and we subjoin both passages for comparison:
[——]—]
It is evident that Justin's version is quite distinct from this, and cannot have been taken from our Gospels,(2) although professedly derived from the Memoirs of the Apostles.
Justin likewise mentions the cry of Jesus on the Cross, "O God, my God, why hast thou forsaken me?" [——]—];(3) as a fulfilment of the words of the Psalm, which he quotes here, and elsewhere,(4) with the peculiar addition of the Septuagint version, "attend to me" [——]—], which, however, he omits when giving the cry of Jesus, thereby showing that he follows a written source which did not contain it, for the quotation of the Psalm, and of
the cry which is cited to show that it refers to Christ, immediately follow each other. He apparently knows nothing whatever of the Chaldaic cry, "Eli, Eli, lama sabacthani" of the Gospels.(1) The first and second Gospels give the words of the cry from the Chaldaic differently from Justin, from the version of the LXX., and from each other. Matthew xxvii. 46, [——]—] the third Gospel makes no mention at all of this cry, but instead has one altogether foreign to the other Gospels: "And Jesus cried with a loud voice, and said: Father, into thy hands I commend my spirit: and having said this, he expired."(2) Justin has this cry also, and in the same form as the third Gospel. He says: "For when he (Jesus) was giving up his spirit on the cross, he said: 'Father, into thy hands I commend my spirit,' as I have also learned from the Memoirs."(3) Justin's Gospel, therefore, contained both cries, and as even the first two Synoptics mention a second cry of Jesus(4) without, however, giving the words, it is not surprising that other Gospels should have existed which included both. Even if we had no trace of this cry in any other ancient work, there would be no ground for asserting that Justin must have derived it from the third Gospel, for if there be any historical truth in the statement that these words were actually spoken by Jesus, it follows of course that they may have been, and probably were, reported in a dozen Christian writings now
no longer extent, and in all probability they existed in some of the many works referred to in the prologue to the third Gospel. Both cries, however, are given in the Gospel of Nieodemus, or Gesta Pilati, to which reference has already so frequently been made. In the Greek versions edited by Teschendorf we find only the form contained in Luke. In the Codex A, the passage reads: "And crying with a loud voice, Jesus said: Father, Baddach ephkid rouchi, that is, interpreted: 'into thy hands I commend my spirit;' and having said this he gave up the ghost."(l) In the Codex B, the text is: "Then Jesus having called out with a loud voice: 'Father, into thy hands will I commend my spirit,' expired."(2) In the ancient Latin version, however, both cries are given: "And about the ninth hour Jesus cried with a loud voice, saying, Hely, Hely, lama zabacthani, which interpreted is: 'My God, my God, why hast thou forsaken me.' And after this, Jesus said: 'Father, into thy hands I commend my spirit': and saying this, he gave up the ghost."(3)
One of the Codices of the same apocryphal work likewise gives the taunting speeches of the Jews in a form more nearly approaching that of Justin's Memoirs
than any found in our Gospels. "And the Jews that stood and looked ridiculed him, and said: If thou saidst truly that thou art the Son of God, come down from the cross, and at once, that we may believe in thee. Others ridiculing, said: He saved others, he healed others, and restored the sick, the paralytic, lepers, demoniacs, the blind, the lame, the dead, and himself he cannot heal."(1) The fact that Justin actually refers to certain Acta Pilati in connection with the Crucifixion renders this coincidence all the more important. Other texts of this Gospel read: "And the Chief Priests, and the rulers with them, derided him, saying: He saved others, let him save himself; if he is the Son of God, let him come down from the cross."(2)
It is clear from the whole of Justin's treatment of the narrative, that he followed a Gospel adhering more closely than the Canonical to the Psalm xxii., but yet with peculiar variations from it. Our Gospels differ very much from each other; Justin's Memoirs of the Apostles in like manner differed from them. It had its characteristic features clearly and sharply defined. In this way his systematic variations are natural and perfectly intelligible, but they become totally inexplicable if it be supposed that, having our Gospels for his source, he thus
2 Ev. Niood., Pars. I. A. x.; Tischendorf Ev. Apocr., p.232; cf. Thilo. Cod. Apocr. N. T., p. 584; Fabricius, Cod.Apocr. N. T., i. p. 259; Tiachendorf ib., p. 340. There aredifferences between all these texts—indeed there arescarcely two MSS. which agree—clearly indicating that wohave now nothing but corrupt versions of a more ancienttext.
persistently and in so arbitrary a way ignored, modified, or contradicted their statements.
Upon two occasions Justin distinctly states that the Jews sent persons throughout the world to spread calumnies against Christians. "When you knew that he had risen from the dead, and ascended into heaven, as the prophets had foretold, not only did you (the Jews) not repent of the wickedness which you had committed, but at that time you selected and sent forth from Jerusalem throughout the land chosen men, saying that the atheistic heresy of the Christians had arisen/' &c.(1).... "from a certain Jesus, a Galilrean impostor, whom we crucified, but his disciples stole him by night from the tomb where he had been laid when he was unloosed from the cross, and they now deceive men, saying that he has risen from the dead and ascended into heaven."(2) This circumstance is not mentioned by our Gospels, but, reiterated twice by Justin in almost the same words, it was in all probability contained in the Memoirs. Eusebius quotes the passage from Justin, without comment, evidently on account of the information which it conveyed.
These instances, which, although far from complete, have already occupied too much of our space, show that Justin quotes from the Memoirs of the Apostles many statements and facts of Gospel history which are not only foreign to our Gospels, but in some cases contradictory to them, whilst the narrative of the most solemn events in the life of Jesus presents distinct and systematic variations from parallel passages in the Synoptic records.
It will now be necessary to compare his general quotations from the same Memoirs with the Canonical Gospels, and here a very wide field opens before us. As we have already stated, Justin's works teem with these quotations, and to take them all in detail would be impossible within the limits of this work. Such a course, moreover, is unnecessary. It may be broadly stated that even those who maintain the use of the Canonical Gospels can only point out two or three passages out of this vast array which verbally agree with them.(1) This extraordinary anomaly—on the supposition that Justin's Memoirs were in fact our Gospels—is, as we have mentioned, explained by the convenient hypothesis that Justin quotes imperfectly from memory, interweaves and modifies texts, and in short freely manipulates these Gospels according to his argument. Even strained to the uttermost, however, could this be accepted as a reasonable explanation of such systematic variation, that only twice or thrice out of the vast number of his quotations does he literally agree with passages in them? In order to illustrate the case with absolute impartiality we shall first take the instances brought forward as showing agreement with our Synoptic Gospels.
Teschendorf only cites two passages in support of his affirmation that Justin makes use of our first Gospel.(2) It might be supposed that, in selecting these, at least two might have been produced literally agreeing, but this is
not the case, and this may be taken as an illustration of the almost universal variation of Justin's quotations. The first of Teschendorf s examples is the supposed use of Matthew viii. 11, 12: "Many shall come from the east and from the west, and shall sit down," &c. [——]—]. Now this passage is repeated by Justin no less than three times in three very distinct parts of his Dialogue with Trypho,(1) with a uniform variation from the text of Matthew—Theyshall come from thewestand from the east," &c. &c. [——]—](2) That a historical saying of Jesus
should be reproduced in many Gospels, and that no particular work can have any prescriptive right to it, must be admitted, so that even if the passage in Justin agreed literally with our first Synoptic, it would not afford any proof of the actual use of that Gospel; but when on the contrary Justin upon three several occasions, and at distinct intervals of time, repeats the passage with the same persistent variation from the reading in Matthew, not only can it not be ascribed to that Gospel, but there is reason to conclude that Justin derived it from another source. It may be added that [——]—] is anything but a word uncommon in the vocabulary of Justin, and that elsewhere, for instance, he twice quotes a passage similar to one in Matthew, in which, amongst other variations, he reads "Manyshall come [——]—]," instead of the phrase found in that Gospel.(3)
The second example adduced by Tischendorf is the supposed quotation of Matthew xii. 39; but in order fully
to comprehend the nature of the affirmation, we quote the context of the Gospel and of Justin in parallel columns:—
[——]—]
Now it is clear that Justin here directly professes to quote from the Memoirs, and consequently that accuracy may be expected; but passing over the preliminary substitution of "some of your nation," for "certain of the scribes and Pharisees," although it recalls the "some of them," and "others," by which the parallel passage, otherwise so different, is introduced in Luke xi. 15, 16, 29 ff.,(1) the question of the Jews, which should be literal, is quite different from that of the first Gospel, whilst there are variations in the reply of Jesus, which, if not so important, are still undeniable. We cannot compare with the first Gospel the parallel passages in the second and third Gospels without recognizing that other works may have narrated the
same episode with similar variations, and whilst the distinct differences which exist totally exclude the affirmation that Justin quotes from Matthew, everything points to the conclusion that he makes use of another source. This is confirmed by another important circumstance. After enlarging during the remainder of the chapter upon the example of the people of Nineveh, Justin commences the next by returning to the answer of Jesus, and making the following statement: "And though all of your nation were acquainted with these things which occurred to Jonah, and Christ proclaimed among you, that he would give you the sign of Jonah, exhorting you at least after his resurrection from the dead to repent of your evil deeds, and like the Ninevites to supplicate God, that your nation and city might not be captured and destroyed as it has been destroyed; yet not only have you not repented on learning his resurrection from the dead, but as I have already said,(1) you sent chosen(2) and select men throughout all the world, proclaiming that an atheistic and impious heresy had arisen from a certain Jesus, a Galilaean impostor," &c. &c.(3) Now not only do our Gospels not mention this mission, as we have already pointed out, but they do not contain the exhortation to repent at least after the resurrection of Jesus here referred to, and which evidently must have formed part of the episode in the Memoirs.
Tischendorf does not produce any other instances of supposed quotations of Justin from Matthew, but rests his case upon these. As these are the best examples apparently which he can point out, we may judge of the
weakness of his argument. Do Wette divides the quotations of Justin which may be compared with our first and third Gospels into several categories. Regarding the first class, he says: "Some agree quite literally, which, however, is seldom: "(1) and under this head he can only collect three passages of Matthew and refer to one of Luke. Of the three from Matthew the first is that, viii. 11, 12,(2) also brought forward by Teschendorf, of which we have already disposed. The second is Matt. v. 20: "For I say unto you, that except your righteousness shall exceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven." A parallel passage to this exists in Dial. 105, a chapter in which there are several quotations not found in our Gospels at all, with the exception that the first words, "For I say unto you that," are not in Justin. We shall speak of this passage presently. De Wette's third passage is Matt. vii. 19: "Every tree that bringeth not forth good fruit is hewn down and cast into the fire," which, with the exception of one word, "but," at the commencement of the sentence in Justin, also agrees with his quotation.(3) In these two short passages there are no peculiarities specially pointing to the first Gospel as their source, and it cannot be too often repeated that the mere coincidence of short historical sayings in two works by no means warrants the conclusion that the one is dependent on the other. In order, however, to enable the reader to form a correct estimate of the value of the similarity of the two passages above noted, and also at the same time to examine a considerable body of evidence, selected with
evident impartiality, we propose to take all Justin's readings of the Sermon on the Mount, from which the above passages are taken, and compare them with our Gospels. This should furnish a fair test of the composition of the Memoirs of the Apostles.
Taking first, for the sake of continuity, the first Apology, we find that Chapters xv., xvi., xvii., are composed almost entirely of examples of what Jesus himself taught, introduced by the remark with which Chapter xiv. closes, that: "Brief and concise sentences were uttered by him, for he was not a sophist, but his word was the power of God."(1) It may broadly be affirmed that, with the exception of the few words quoted above by De Wette, not a single quotation of the words of Jesus in these three chapters agrees with the Canonical Gospels. We shall however confine ourselves at present to the Sermon on the Mount. We must mention that Justin's text is quite continuous, except where we have inserted asterisks. We subjoin Justin's quotations, together with' the parallel passages in our Gospels, side by side, for greater facility of comparison.(2)
1 [——]—] How completely this description contradicts therepresentation of the fourth Gospel of the discourses ofJesus. It seems clearly to indicate that Justin had noknowledge of that Gospel.2 It need not be said that the variations between thequotations of Justin and the text of our Gospels must belooked for only in the Greek. For the sake of the readerunacquainted with Greok, however, we shall endeavour as faras possible to indicate in translation where differencesexist, although this cannot of course be fully done, noroften, without being more literal than is desirable. Whoreit is not necessary to amend the authorized version of theNew Testament for the sake of more closely following thetext, and marking differences from Justin, wo shall adoptit. We divide the quotations where desirable by initialletters, in order to assist reference at the end of ourquotations from the Sermon on the Mount.
[—-Greek—-]
4 Matt. v. 29, 30, it will be remembered, are repeated withsome variation and also reversed in order, and with atotally different context, Matt, xviii. 8, 9. The latterverse, the Greek of the concluding part of which we giveabove, approximates more nearly in form to Justin's, but isstill widely different. "And if thine eye ('right' omitted)offend thee pluck it out and cast it from theo; it is goodfor thee to enter into life with one eye, rather than havingtwo eyes to be cast into hell fire." The sequence of Matt.v. 28, 29, points specially to it. The double occurrence ofthis passage, however, with a different context, and withthe order reversed in Matthew, renders it almost certainthat the two passages A. and B. were separate in theMemoirs. The reading of Mark ix. 47, is equally distinctfrom Justin's: And if thine eye offend thee cast it out[——]—]; it is good for thee [——]—] to enter into the kingdomof God [——]—] with one eye rather than having two eyes tobe cast into hell, [——]—]
[—-Greek—-]
[—-Greek—-]
1 In the first Gospel the subject breaks off at the end ofv. 42. v. 40 may be compared with Justin's continuation, butit is fundamentally different. The parallel passages in Lukevi. 30, 34, present still greater variations. We have givenvi. 34 above, as nearer Justin than Matt. v. 46. It will beremarked that to find a parallel for Justin's continuation,without break, of the subject, we must jump from Matt. v.42, 46, to vi. 19, 20.
[—-Greek—-]
1 This phrase, it will bo observed, is also introduced higher up in the passage, and its repetition in such a manner, with the same variations, emphatically demonstrates the unity of the whole quotation.
2 There is no parallel to this in the first Gospel. Matt. v. 48, is too remote in sense as well as language.
3 The first part of v. 45 is quite different from the context in Justin: "That ye may be sons of your Father which is in heaven: for he maketh," &c, &c.
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
[—-Greek—-]
We have taken the whole of Justin's quotations from the Sermon on the Mount not only because, adopting so large a test, there can be no suspicion that we select passages for any special purpose, but also because, on the contrary, amongst these quotations are more of the passages claimed as showing the use of our Gospels than any series which could have been selected. It will have been observed that most of the passages follow each other in unbroken sequence in Justin, for with the exception of a short break between y and 8 the whole extract down to the end of 0 is continuous, as indeed, after another brief interruption at the end of i, it is again to the close of the very long and remarkable passage k. With two exceptions, therefore, the whole of these quotations from the Sermon on the Mount occur consecutively in two succeeding chapters of Justin's first Apology, and one passage follows in the next chapter. Only a single passage comes from a distant part of the dialogue with Trypho. These passages are bound together by clear unity of idea and context, and as, where there is a separation of sentences in his Gospel, Justin clearly marks it by [——]—], there is every reason to decide that those quotations which are continuous in form and in argument were likewise consecutive in the Memoirs. Now the hypothesis that these quotations are from the
Canonical Gospels requires the assumption of the fact that Justin, with singular care, collected from distant and scattered portions of those Gospels a series of passages in close sequence to each other, forming a whole unknown to them but complete in itself, and yet, although this is carefully performed, he at the same time with the most systematic carelessness misquoted and materially altered almost every precept he professes to cite. The order of the Canonical Gospels is as entirely set at naught as their language is disregarded. As Hilgenfeld has pointed out, throughout the whole of this portion of his quotations the undeniable endeavour after accuracy, on the one hand, is in the most glaring contradiction with the monstrous carelessness on the other, if it be supposed that our Gospels are the source from which Justin quotes. Nothing is more improbable than the conjecture that he made use of the Canonical Gospels, and we must accept the conclusion that Justin quotes with substantial correctness the expressions in the order in which he found them in his peculiar Gospel.(1)
It is a most arbitrary proceeding to dissect a passage, quoted by Justin as a consecutive and harmonious whole, and finding parallels more or less approximate to its various phrases scattered up and down distant parts of our Gospels, scarcely one of which is not materially different from the reading of Justin, to assert that he is quoting these Gospels freely from memory, altering, excising, combining, and interweaving texts, and introverting their order, but nevertheless making use of them and not of others. It is perfectly obvious that such an assertion is nothing but the merest assumption. Our Synoptic Gospels themselves condemn
it utterly, for precisely similar differences of order and language exist in them and distinguish between them. Not only the language but the order of a quotation must have its due weight, and we have no right to dismember a passage and, discovering fragmentary parallels in various parts of the Gospels, to assert that it is compiled from them and not derived, as it stands, from another source.(1) As an illustration from our Gospels, let us for a moment suppose the "Gospel according to Luke" to have been lost, like the "Gospel according to the Hebrews" and so many others. In the works of one of the Fathers, we discover the following quotation from an unnamed evangelical work: "And he said unto them [——]—]: The harvest truly is great but the labourers are few: pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest. Go your ways: [——]—] behold I send you forth as lambs [——]—] in the midst of wolves." Following the system adopted in regard to Justin, apologetic critics would of course maintain that this was a compilation from memory of passages quoted freely from our first Gospel, that is to say Matt. ix. 37. "Then saith he unto his disciples [——]—] the harvest," &c, and Matt. x. 16, "Behold I [——]—] send you forth as sheep [——]—] in the midst of wolves: be ye therefore," &c, which, with the differences which we have indicated, agree. It would probably be in vain
1 For the arguments of apologetic criticism, the reader maybe referred to Canon Westcott's work On the Canon, p. 112—139. Dr. Westcott does not, of course, deny the fact thatJustin's quotations are different from the text of ourGospels, but he accounts for his variations ou grounds whichseem to us purely imaginary. It is evident that, so long asthere are such variations to be explained away, at least noproof of identity is possible.
to argue that the quotation indicated a continuous order, and the variations combined to confirm the probability of a different source, and still more so to point out that, although parts of the quotation separated from their context might to a certain extent correspond with scattered verses in the first Gospel, such a circumstance was no proof that the quotation was taken from that and from no other Gospel. The passage, however, is a literal quotation from Luke x. 2, 3, which, as we have assumed, had been lost.
Again, still supposing the third Gospel no longer extant, we might find the following quotation in a work of the Fathers: "Take heed to yourselves [——]—] of the leaven of the Pharisees, which is hypocrisy [——]—].
For there is nothing covered up [——]—] which shall not be revealed, and hid which shall not be known." It would of course be affirmed that this was evidently a combination of two verses of our first Gospel quoted almost literally, with merely a few very immaterial slips of memory in the parts we note, and the explanatory words "which is hypocrisy" introduced by the Father, and not a part of the quotation at all. The two verses are Matt. xvi. 6: "Beware and [——]—] take heed of the leaven of the Pharisees and Sadducees" [——]—] and Matt. x. 26
.... "For [——]—] there is nothing covered [——]—] that shall not be revealed, and hid that shall not be known." The sentence would in fact be divided as in the case of Justin, and each part would have its parallel pointed out in separate portions of the Gospel. How wrong such a system is—and it is precisely that which is adopted with regard to Justin—is clearly established by the fact that the quotation,
instead of being such a combination, is simply taken from the Gospel according to Luke xii. 1, 2, as it stands. To give one more example, and such might easily be multiplied, if our second Gospel had been lost, and the following passage were met with in one of the Fathers without its source being indicated, what would be the argument of those who insist that Justin's quotations, though differing from our Gospels, were yet taken from them? "If any one have [——]—] ears to hear let him hear. And he said unto them: Take heed what [——]—] ye hear: with what measure ye mete it shall be measured to you: and more shall be given unto you. For he [——]—] that hath to him shall be given, and he [——]—] that hath not from him shall be taken even that which he hath." Upon the principle on which Justin's quotations are treated, it would certainly be affirmed positively that this passage was a quotation from our first and third Gospels combined and made from memory. The exigencies of the occasion might probably cause the assertion to be made that the words: "And he said to them," really indicated a separation of the latter part of the quotation from the preceding, and that the Father thus showed that the passage was not consecutive; and as to the phrase: "and more shall be given unto you," that it was evidently an addition of the Father. The passage would be dissected, and its different members compared with scattered sentences, and declared almost literal quotations from the Canonical Gospels: Matt. xiii. 0. He that hath [——]—] ears to hear let him hear."(l) Luke viii. 18, "Take heed therefore how [——]—] ye hear." Matt. vii. 2... "with what measure ye
mete it shall be measured to you."(1) Matt. xiii. 12: "For whosoever [——]—] hath, to him shall be given (and he shall have abundance); but whosoever [——]—] hath not from him shall be taken even that which he hath." a In spite of these ingenious assertions, however, the quotation in reality is literally and consecutively taken from Mark iv. 23—25.
These examples may suffice to show that any argument which commences by the assumption that the order of a passage quoted may be entirely disregarded, and that it is sufficient to find parallels scattered irregularly up and down the Gospels to warrant the conclusion that the passage is compiled from them, and is not a consecutive quotation from some other source, is utterly unfounded and untenable. The supposition of a lost Gospel which has just been made to illustrate this argument is, however, not a mere supposition as applied to Justin but a fact, for we no longer have the Gospel according to Peter nor that according to the Hebrews, not to mention the numerous other works in use in the early Church. The instances we have given show the importance of the order as well as the language of Justin's quotations, and while they prove the impossibility of demonstrating that a consecutive passage which differs not only in language but in order from the parallels in our Gospels must be derived from them, they likewise prove the probability that such passages are actually quoted from a different source.
If we examine further, however, in the same way, quotations which differ merely in language, we arrive at the very same conclusion. Supposing the third Gospel to be lost, what would be the source assigned to the
following quotation from an unnamed Gospel in the work of one of the Fathers? "No servant [——]—] can serve two lords, for either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon." Of course the passage would be claimed as a quotation from memory of Matt. vi. 24, with which it perfectly corresponds with the exception of the addition of the second word [——]—], which, it would no doubt be argued, is an evident and very natural amplification of the simple [——]—] of the first Gospel. Yet this passage, only differing by the single word from Matthew, is a literal quotation from the Gospel according to Luke xvi. 13. Or, to take another instance, supposing the third Gospel to be lost, and the following passage quoted, from an unnamed source, by one of the Fathers: "Beware [——]—] of the Scribes which desire to walk in long robes, and love [——]—] greetings in the markets, and chief seats in the synagogues and uppermost places at feasts; which devour widows(1) houses, and for a pretence make long prayers: these shall receive greater damnation." This would without hesitation be declared a quotation from memory of Mark xii..38-40 ".... Beware [——]—] of the Scribes which desire to walk in long robes and greetings in the markets, and chief seats in the synagogues and uppermost places at feasts: which devour widows' houses, and for a pretence make long prayers: these shall receive," &c. It is however a literal quotation of Luke xx. 46, 47; yet probably it would be in vain to submit to apologetic critics that possibly, not to say probably, the passage was not derived from Mark but from a lost Gospel. To quote one more instance, let us
suppose the "Gospel according to Mark" no longer extant, and that in some early work there existed the following quotation: "It is easier for a camel to go through the eye [——]—] of a needle, than for a rich man to enter into the kingdom of God." This would of course be claimed as a quotation from memory of Matt. xix. 24,(1) with which it agrees with the exception of the substitution of [——]—] for the [——]—]. It would not the less have been an exact quotation from Mark x. 25.(2)
We have repeatedly pointed out that the actual agreement of any saying of Jesus, quoted by one of the early Fathers from an unnamed source, with a passage in our Gospels is by no means conclusive evidence that the quotation was actually derived from that Gospel. It must be apparent that literal agreement in reporting short and important sayings is not in itself so surprising as to constitute proof that, occurring in two histories, the one must have copied from the other. The only thing which is surprising is that such frequent inaccuracy should occur. When we add, however, the fact that most of the larger early evangelical works, including our Synoptic Gospels, must have been compiled out of the same original sources, and have been largely indebted to each other, the common possession of such sayings becomes
a matter of natural occurrence. Moreover, it must be admitted even by apologetic critics that, in a case of such vast importance as the report of sayings of Jesus, upon the verbal accuracy of which the most essential doctrines of Christianity depend, it cannot be considered strange if various Gospels report the same saying in the same words. Practically, the Synoptic Gospels differ in their reports a great deal more than is right or desirable; but we may take them as an illustration of the fact, that identity of passages, where the source is unnamed, by no means proves that such passages in a work of the early Fathers were derived from one Gospel, and not from any other. Let us suppose our first Gospel to have been lost, and the following quotation from an unnamed source to be found in an early work: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." This being in literal agreement with Luke iii. 9, would certainly be declared by modern apologists conclusive proof that the Father was acquainted with that Gospel, and although the context in the work of the Father might for instance be: "Ye shall know them from their works, and every tree," &c, &c, and yet in the third Gospel, the context is: "And now also, the axe is laid unto the root of the trees: and every tree," &c, that would by no means give them pause. The explanation of combination of texts, and quotation from memory, is sufficiently elastic for every emergency. Now the words in question might in reality be a quotation from the lost Gospel according to Matthew, in which they twice occur, so that here is a passage which is literally repeated three times, Matthew iii. 10, vii. 19, and Luke iii 9. In Matthew iii. 10, and in the third Gospel, the words are part of a saying of John the
Baptist; whilst in Matthew vii. 19, they are given as part of the Sermon on the Mount, with a different context, This passage is actually quoted by Justin (k 8), with the context: "Ye shall know them from their works," which is different from that in any of the three places in which the words occur in our synoptics and, on the grounds we have clearly established, it cannot be considered in any case as necessarily a quotation from our Gospels, but, on the contrary, there are good reasons for the very opposite conclusion.
Another illustration of this may be given, by supposing the Gospel of Luke to be no longer extant, and the following sentence in one of the Fathers: "And ye shall be hated by all men, for my name's sake." These very words occur both in Matthew x. 22, and Mark xiii. 13, in both of which places there follow the words: "but he that endureth to the end, the same shall be saved." There might here have been a doubt, as to whether the Father derived the words from the first or second Gospel, but they would have been ascribed either to the one or to the other, whilst in reality they were taken from a different work altogether, Luke xxi. 17. Here again, we have the same words in three Gospels. In how many more may not the same passage have been found? One more instance to conclude. The following passage might be quoted from an unnamed source by one of the Fathers: "Heaven and earth shall pass away, but my words shall not pass away." If the Gospel according to Mark were no longer extant, this would be claimed as a quotation either from Matthew xxiv. 35, or Luke xxi. 33, in both of which it occurs, but, notwithstanding, the Father might not have been acquainted with either of them, and simply have quoted from Mark
xiii. 31.1 And here again, the three Gospels contain the same passage without variation.
Now in all these cases, not only is the selection of the Gospel from which the quotation was actually taken completely an open question, since they all have it, but still more is the point uncertain, when it is considered that many other works may also have contained it, historical sayings being naturally common property. Does the agreement of the quotation with a passage which is equally found in the three Gospels prove the existence of all of them? and if not, how is the Gospel from which it was actually taken to be distinguished? If it be difficult to do so, how much more when the possibility and probability, demonstrated by the agreement of the three extant, that it might have formed part of a dozen other works is taken into account In the case of Justin, it is simply absurd and unreasonable, in the face of his persistent variation from our Gospels, to assert positively that his quotations are derived from them.
It must have been apparent to all that, throughout his quotation from the "Sermon on the Mount," Justin follows an order which is quite different from that in our Synoptic Gospels, and as might have been expected, the inference of a different source, which is naturally suggested by this variation in order, is more than confirmed by persistent and continuous variation in language. If it be true, that examples of confusion of quotation are to be found in the works of Clement of Alexandria, Origen, and other Fathers, it must at the same time be remembered, that these are quite exceptional, and we are
scarcely in a position to judge how far confusion of memory may not have arisen from reminiscences of other forms of evangelical expressions occurring in apocryphal works, with which we know the Fathers to have been well acquainted. The most vehement asserter of the identity of the Memoirs with our Gospels, however, must absolutely admit as a fact, explain it as he may, that variation from our Gospel readings is the general rule in Justin's quotations, and agreement with them the very rare exception.1 Now, such a phenomenon is elsewhere unparalleled in those times, when memory was more cultivated than with us in these days of cheap printed books, and it is unreasonable to charge Justin with such universal want of memory and carelessness about matters which he held so sacred, merely to support a foregone conclusion, when the recognition of a difference of source, indicated in every direction, is so much more simple, natural, and justifiable. It is argued that Justin's quotations from the Old Testament likewise present constant variation from the text. This is true to a considerable extent, but they are not so persistently inaccurate as the quotations we are examining, supposing them to be derived from our Gospels. This pica, however, is of no avail, for it is obvious that the employment of the Old Testament is not established merely by inaccurate citations; and it is quite undeniable that the use of certain historical documents out of many of closely similar, and in many parts probably identical, character cannot be proved by anonymous quotations differing from anything actually in these documents.
There are very many of the quotations of Justin which bear unmistakable marks of exactness and verbal
accuracy, but which yet differ materially from our Gospels, and most of his quotations from the Sermon on the Mount are of this kind. For instance, Justin introduces the passages which we have marked a, b, c, with the words: "He (Jesus) spoke thus of Chastity,"(l) and after giving the quotations, a, b, and c, the first two of which, although finding a parallel in two consecutive verses, Matthew v. 28, 29, are divided by the separating [——]—], and therefore do not appear to have been united in his Gospel, Justin continues: "Just as even those who with the sanction of human law contract a second marriage are sinners in the eye of our Master, so also are those who look upon a woman to lust after her. For not only he who actually commits adultery is rejected by him, but also he who desires to commit adultery, since not our acts alone are open before God, but also our thoughts."(2) Now it is perfectly clear that Justin here professes to give the actual words of Jesus, and then moralizes upon them; and both the quotation and his own subsequent paraphrase of it lose all their significance, if we suppose that Justin did not correctly quote in the first instance, but actually commences by altering the text.(3) These passages a, b, and c, however, have all marked and characteristic variations from the Gospel text, but as we have already shown, there is no reason for asserting that they are not accurate verbal quotations from another Gospel.
The passage 8 is likewise a professed quotation,(1) but not only does it differ in language, but it presents deliberate transpositions in order which clearly indicate that Justin's source was not our Gospels. The nearest parallels in our Gospels are found in Matthew v. 46, followed by 44. The same remarks apply to the next passage, which is introduced as a distinct quotation,(2) but which, like the rest, differs materially, linguistically and in order, from the canonical Gospels. The whole of the passage is consecutive, and excludes the explanation of a mere patchwork of passages loosely put together, and very imperfectly quoted from memory. Justin states that Jesus taught that we should communicate to those who need, and do nothing for vain glory, and he then gives the very words of Jesus in an unbroken and clearly continuous discourse. Christians are to give to all who ask, and not merely to those from whom they hope to receive again, which would be no new thing—even the publicans do that; but Christians must do more. They are not to lay up riches on earth, but in heaven, for it would not profit a man to gain the whole world, and lose his soul; therefore, the Teacher a second time repeats the injunction that Christians should lay up treasures in heaven. If the unity of thought which binds this passage so closely together were not sufficient to prove that it stood in Justin's Gospel in the form and order in which he quotes it, the requisite evidence would be supplied by the repetition at its close of the injunction: "Lay up, therefore, in the heavens," &c. It is impossible that Justin should, through defect of memory, quote a second time in so short a passage the same injunction, if the passage were not thus appropriately terminated in
his Gospel. The common sense of the reader must at once perceive that it is impossible that Justin, professedly quoting words of Jesus, should thus deliberately fabricate a discourse rounded off by the repetition of one of its opening admonitions, with the addition of an argumentative "therefore." He must have found it so in the Gospel from which he quotes. Nothing indeed but the difficulty of explaining the marked variations presented by this passage, on the supposition that Justin must quote from our Gospels, could lead apologists to insinuate such a process of compilation, or question the consecutive character of this passage. The nearest parallels to the dismembered parts of this quotation, presenting everywhere serious variations, however, can only be found in the following passages in the order in which we cite them, Matthew v. 42, Luke vi. 34, Matthew vi. 19, 20, xvi. 26, and a repetition of part of vi. 20, with variations. Moreover, the expression: "What new thing do ye?" is quite peculiar to Justin. We have already met with it in the preceding section 8. "If ye love them which love you, whatnewthing do ye? for even," &c. Here, in the same verse, we have: "If ye lend to them from whom ye hope to receive, whatnewthing do ye? for even," &c. It is evident, both from its repetition and its distinct dogmatic view of Christianity as a new teaching in contrast to the old, that this variation cannot have been the result of defective memory, but must have been the reading of the Memoirs, and, in all probability, it was the original form of the teaching. Such antithetical treatment is clearly indicated in many parts of the Sermon on the Mount: for instance, Matthew v. 21, "Ye have heard that it hath been saidby them of old.... butIsay unto you,' &c, cf. v. 33, 38, 43. It is certain that
the whole of the quotation E differs very materially from our Gospels, and there is every reason to believe that not only was the passage not derived from them, but that it was contained in the Memoirs of the Apostles substantially in the form and order in which Justin quotes it.(1)
The next passage (f)(2) is separated from the preceding merely by the usual [——]—] and it moves on to its close with the same continuity of thought and the same peculiarities of construction which characterize that which we have just considered. Christians are to be kind and merciful [——]—] to all as their Father is, who makes his sun to shine alike on the good and evil, and they need not be anxious about their own temporal necessities: what they shall eat and what put on; are they not better than the birds and beasts whom God feedeth? therefore, they are not to be careful about what they are to eat and what put on, for their heavenly Father knows they have need of these things; but they are to seek the kingdom of heaven, and all these things shall be added: for where the treasure is—the thing he seeks and is careful about—there will also be the mind of the man. In fact, the passage is a suitable continuation of c, inculcating, like it, abstraction from worldly cares and thoughts in reliance on the heavenly Father, and the mere fact that a separation is made where it is between the two passages c and £ shows further that each of those passages was complete in itself. There is absolutely no reason for the separating /cat, if these passages were a mere combination of scattered verses. This quotation, however, which is so consecutive in Justin, can only find distant parallels in passages widely divided throughout the Synoptic
Gospels, which have to be arranged in the following order: Luke vi. 36, Matt. v. 45, vi. 25, 26, 31, 32, 33, vi. 21, the whole of which present striking differences from Justin's quotation. The repetition of the injunction "be not careful" again with the illative "therefore" is quite in the spirit of E. This admonition: "Therefore, be not careful," &c, is reiterated no less than three times in the first Gospel (vi 25, 31, 34), and confirms the characteristic repetition of Justin's Gospel, which seems to have held a middle course between Matthew and Luke, the latter of which does not repeat the phrase, although the injunction is made a second time in more direct terms. The repetition of the passage: "Be ye kind and merciful," &c, in Dial. 96, with the same context and peculiarities, is a remarkable confirmation of the natural conclusion that Justin quotes the passage from a Gospel different from ours. The expression [——]—] thrice repeated by Justin himself, and supported by a similar duplication in the Clementine Homilies (iii. 57)(1) cannot possibly be an accidental departure from our Gospels.(2) For the rest it is undeniable that the whole passage £ differs materially both in order and language from our Gospels, from which it cannot without unwarrantable assumption be maintained to have been taken either collectively or in detail, and strong internal reasons lead us to conclude that it is quoted substantially as it stands from Justin's
Gospel, which must have been different from our Synoptics.(1)
In 6 again, we have an express quotation introduced by the words: "And regarding our being patient under injuries and ready to help all, and free from anger, this is what he said;" and then he proceeds to give the actual words.(2) At the close of the quotation he continues: "For we ought not to strive, neither would he have us be imitators of the wicked, but he has exhorted us by patience and gentleness to lead men from shame and the love of evil," &c., &c.(3) It is evident that these observations, which are a mere paraphrase of the text, indicate that the quotation itself is deliberate and precise. Justin professes first to quote the actual teaching of Jesus, and then makes his own comments; but if it be assumed that he began by concocting out of stray texts, altered to suit his purpose, a continuous discourse, the subsequent observations seem singularly useless and out of place. Although the passage forms a consecutive and harmonious discourse, the nearest parallels in our Gospels can only be found by uniting parts of the following scattered verses: Matthew v. 39, 40, 22, 41, 16. The Christian who is struck on one cheek is to turn the other, and not to resist those who would take away his cloak or coat; but if, on the contrary, he be angry, he is in danger of fire; if, then, he be compelled to go one mile, let him show his gentleness by going two, and thus let his good works shine before men that, seeing them, they may adore his Father which is in heaven. It is evident that the last two sentences, which find their parallels in Matt by putting v. 16 after 41, the former verse having
quite a different context in the Gospel, must have so followed each other in Justin's text. His purpose is to quote the teaching of Jesus, "regarding our being patient under injuries, and ready to help all and free from anger," but his quotation of "Let your good works shine before men," &c, has no direct reference to his subject, and it cannot reasonably be supposed that Justin would have selected it from a separate part of the Gospel. Coming as it no doubt did in his Memoirs in the order in which he quotes it, it is quite appropriate to his purpose. It is difficult, for instance, to imagine why Justin further omitted the injunction in the parallel passage, Matthew v. 39, "that ye resist not evil," when supposed to quote the rest of the verse, since his express object is to show that "we ought not to strive," &c. The whole quotation presents the same characteristics as those which we have already examined, and in its continuity of thought and wide variation from the parallels in our Gospels, both in order and language, we must recognize a different and peculiar source.(1)
The passage i, again, is professedly a literal quotation, for Justin prefaces it with the words: "And regarding our not swearing at all, but ever speaking the truth, he taught thus;" and having in these words actually stated what Jesus did teach, he proceeds to quote his very words.(2) In the quotation there is a clear departure from our Gospel, arising, not from accidental failure-of memory, but from difference of source. The parallel passages in our Gospels, so far as they exist at all, can only be found by taking part of Matthew v. 34 and joining it to v. 37, omitting the intermediate verses. The quotation in the
Epistle of James v. 12, which is evidently derived from a source different from Matthew, supports the reading of Justin. This, with the passage twice repeated in the Clementine Homilies in agreement with Justin, and, it may be added, the peculiar version found in early ecclesiastical writings,(1) all tend to confirm the belief that there existed a more ancient form of the injunction which Justin no doubt found in his Memoirs.(2) The precept, terse, simple, and direct, as it is here, is much more in accordance with Justin's own description of the teaching of Jesus, as he evidently found it in his Gospel, than the diffused version contained in the first Gospel, v. 33—37. Another remarkable and characteristic illustration of the peculiarity of Justin's Memoirs is presented by the long passage k, which is also throughout consecutive and bound together by clear unity of thought.(3) It is presented with the context: "For not those who merely make professions but those who do the works, as he (Jesus) said, shall be saved. For he spake thus." It does not, therefore, seem possible to indicate more clearly the deliberate intention to quote the exact expressions of Jesus, and yet not only do we find material difference from the language in the parallel passages in our Gospels, but those parallels, such as they are, can only be made by patching together the following verses in the order in
which we give them: Matt. vii. 21, Luke x. 16, Matt. vii. 22, 23, xiii. 42, 43, vii. 15, part of 16, 19. It will be remarked that the passage (k 2) Luke x. 16, is thrust in between two consecutive verses in Matthew, and taken from a totally different context as the nearest parallel to k 2 of Justin, although it is widely different from it, omitting altogether the most important words: "and doeth what I say." The repetition of the same phrase: "He that heareth me heareth him that sent me," in Apol. I, 63,(1) makes it certain that Justin accurately quotes his Gospel, whilst the omission of the words in that place: "and doeth what I say," evidently proceeds from the fact that they are an interruption of the phrase for which Justin makes the quotation, namely, to prove that Jesus is sent forth to reveal the Father.(2) It may be well to compare Justin's passage, k 1—4, with one occurring in the so-called Second Epistle of Clement to the Corinthians, iv. "Let us not, therefore, only call him Lord, for that will not save us. For he saith: 'Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.'... the Lord said: 'If ye be with me gathered together in my bosom, and do not my commandments, I will cast you off and say to you: Depart from me; I know you not, whence you are, workers of iniquity.'"(3) The expression [——]—] here strongly recalls the reading of Justin.(4) This passage, which is foreign to
our Gospels, at least shows the existence of others containing parallel discourses with distinct variations. Some of the quotations in this spurious Epistle are stated to be taken from the "Gospel according to the Egyptians,"(1) which was in all probability a version of the Gospel according to the Hebrews.(2) The variations which occur in Justin's repetition, in Dial 76, of his quotation k 3 are not important, because the more weighty departure from the Gospel in the words "did we not eat and drink in thy name," [——]—] is deliberately repeated,(3) and if, therefore, there be freedom of quotation it is free quotation not from the canonical, but from a different Gospel.(4) Origen's quotation(5) does not affect this conclusion, for the repetition of the phrase [——]—] has the form of the Gospel, and besides, which is much more important, we know that Origen was well acquainted with the Gospel according to the Hebrews and other apocryphal works from which this may have been a reminiscence.(6) We must add, moreover, that the passage in Dial 76 appears in connection with others widely differing from our Gospels. The passage k 5 not only materially varies from the parallel in Matt. xiii. 42, 43 in language but in connection of ideas.(7) Here also, upon examination, we must conclude that Justin quotes from a source different from our