why hast thou forsaken me?" [--Greek--];(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" [--Greek--], 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
{336}
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, [--Greek--] 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
{337}
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
{338}
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 are
differences between all these texts--indeed there are
scarcely two MSS. which agree--clearly indicating that wo
have now nothing but corrupt versions of a more ancient
text.
{339}
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.
{340}
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
{341}
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. [--Greek--]. 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--_They_ shall come from the _west_
and from the east," &c. &c. [--Greek--](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 [--Greek--] 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 "_Many_ shall come [--Greek--]," 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
{342}
to comprehend the nature of the affirmation, we quote the context of the
Gospel and of Justin in parallel columns:--
[--Greek--]
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
{343}
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
{344}
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
{315}
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 [--Greek--] How completely this description contradicts the
representation of the fourth Gospel of the discourses of
Jesus. It seems clearly to indicate that Justin had no
knowledge of that Gospel.
2 It need not be said that the variations between the
quotations of Justin and the text of our Gospels must be
looked for only in the Greek. For the sake of the reader
unacquainted with Greok, however, we shall endeavour as far
as possible to indicate in translation where differences
exist, although this cannot of course be fully done, nor
often, without being more literal than is desirable. Whore
it is not necessary to amend the authorized version of the
New Testament for the sake of more closely following the
text, and marking differences from Justin, wo shall adopt
it. We divide the quotations where desirable by initial
letters, in order to assist reference at the end of our
quotations from the Sermon on the Mount.
{340}
[---Greek---]
4 Matt. v. 29, 30, it will be remembered, are repeated with
some variation and also reversed in order, and with a
totally different context, Matt, xviii. 8, 9. The latter
verse, the Greek of the concluding part of which we give
above, approximates more nearly in form to Justin's, but is
still widely different. "And if thine eye ('right' omitted)
offend thee pluck it out and cast it from theo; it is good
for thee to enter into life with one eye, rather than having
two eyes to be cast into hell fire." The sequence of Matt.
v. 28, 29, points specially to it. The double occurrence of
this passage, however, with a different context, and with
the order reversed in Matthew, renders it almost certain
that the two passages A. and B. were separate in the
Memoirs. The reading of Mark ix. 47, is equally distinct
from Justin's: And if thine eye offend thee cast it out
[--Greek--]; it is good for thee [--Greek--] to enter into the kingdom
of God [--Greek--] with one eye rather than having two eyes to
be cast into hell, [--Greek--]
{347}
[---Greek---]
{348}
[---Greek---]
1 In the first Gospel the subject breaks off at the end of
v. 42. v. 40 may be compared with Justin's continuation, but
it is fundamentally different. The parallel passages in Luke
vi. 30, 34, present still greater variations. We have given
vi. 34 above, as nearer Justin than Matt. v. 46. It will be
remarked 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.
{349}
[---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.
{350}
[---Greek---]
{351}
[---Greek---]
{352}
[---Greek---]
{353}
[---Greek---]
{354}
[---Greek---]
{355}
[---Greek---]
{356}
[---Greek---]
{357}
[---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 [--Greek--], 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
{358}
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
{359}
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 [--Greek--]: 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: [--Greek--] behold I send you
forth as lambs [--Greek--] 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 [--Greek--] the harvest," &c, and Matt. x. 16, "Behold I
[--Greek--] send you forth as sheep [--Greek--] 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 may
be referred to Canon Westcott's work On the Canon, p. 112--
139. Dr. Westcott does not, of course, deny the fact that
Justin's quotations are different from the text of our
Gospels, but he accounts for his variations ou grounds which
seem to us purely imaginary. It is evident that, so long as
there are such variations to be explained away, at least no
proof of identity is possible.
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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 [--Greek--] of the leaven of the Pharisees, which is hypocrisy
[--Greek--].
For there is nothing covered up [--Greek--] 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 [--Greek--] take heed of
the leaven of the Pharisees and Sadducees" [--Greek--] and Matt. x. 26
.... "For [--Greek--] there is nothing covered [--Greek--] 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,
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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 [--Greek--] ears to hear let him hear.
And he said unto them: Take heed what [--Greek--] ye hear: with what
measure ye mete it shall be measured to you: and more shall be given
unto you. For he [--Greek--] that hath to him shall be given, and he
[--Greek--] 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
[--Greek--] ears to hear let him hear."(l) Luke viii. 18, "Take heed
therefore how [--Greek--] ye hear." Matt. vii. 2... "with what measure ye
{362}
mete it shall be measured to you."(1) Matt. xiii. 12: "For whosoever
[--Greek--] hath, to him shall be given (and he shall have abundance); but
whosoever [--Greek--] 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
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following quotation from an unnamed Gospel in the work of one of the
Fathers? "No servant [--Greek--] 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 [--Greek--], which, it would no doubt be argued, is an
evident and very natural amplification of the simple [--Greek--] 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 [--Greek--] of the Scribes which desire to walk in long
robes, and love [--Greek--] 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 [--Greek--] 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
{364}
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 [--Greek--] 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 [--Greek--] for the [--Greek--]. 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
{365}
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
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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
{367}
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
{368}
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
{369}
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 [--Greek--], 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.
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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 Euro, 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
{371}
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,
what _new_ thing do ye? for even," &c. Here, in the same verse, we have:
"If ye lend to them from whom ye hope to receive, what _new_ thing
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 said _by
them of old_.... but _I_ say unto you,' &c, cf. v. 33, 38, 43. It is
certain that
{372}
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 [--Greek--] 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 [--Greek--] 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 L 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
{373}
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 [--Greek--] 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 L 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
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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
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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
{376}
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
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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 [--Greek--] here strongly recalls the
reading of Justin.(4) This passage, which is foreign to
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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," [--Greek--] 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
[--Greek--] 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
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Gospels, and moreover, that his Gospel gives with greater correctness
the original form of the passage.(1) The weeping and gnashing of teeth
are distinctly represented as the consequence when the wicked see the
bliss of the righteous while they are sent into everlasting fire, and
not as the mere characteristics of hell. It will be observed that the
preceding passages k 3 and 4, find parallels to a certain extent in
Matt. vii. 22,23, although Luke xiii. 26, 27, is in some respects
closer to the reading of Justin k 5, however, finds no continuation
of parallel in Matt, vii., from which the context comes, but we have to
seek it in xiii. 42, 43. K 5, however, does find its continuing parallel
in the next verse in Luke xiii. 28, where we have "There shall be (the)
weeping and (the) gnashing of teeth when ye shall see Abraham," &c There
is here, it is evident, the connection of ideas which is totally
lacking in Matt. xiii. 42, 43, where the verses in question occur as the
conclusion to the exposition of the Parable of the Tares. Now, although
it is manifest that Luke xiii. 28, cannot possibly have been the source
from which Justin quotes, still the opening words and the sequence of
ideas demonstrate the great probability that other Gospels must have
given, after k 4, a continuation which is wanting after Matt. vii. 23,
but which is indicated in the parallel Luke xiii. (26, 27) 28, and is
somewhat closely followed in Matt. xiii. 42, 43. When such a sequence is
found in an avowed quotation from Justin's Gospel, it is certain that
he must have found it there substantially as he quotes it. The passage
k 6,(2) "For many shall arrive," &c, is a very important one, and it
departs
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emphatically from the parallel in our first Gospel. Instead of being,
like the latter, a warning against false prophets, it is merely the
announcement that many deceivers shall come. This passage is rendered
more weighty by the fact that Justin repeats it with little variation
in Dial. 35, and immediately after quotes a saying of Jesus of only five
words which is not found in our Gospels, and then he repeats a
quotation to the same effect in the shape of a warning: "Beware of
false prophets," &c, like that in Matt. vii. 15, but still distinctly
differing from it.(1) It is perfectly clear that Justin quotes two separate
passages.(2) It is impossible that he could intend to repeat the same
quotation at an interval of only five words; it is equally impossible
that, having quoted it in the one form, he could so immediately quote
it in the other through error of memory.(3) The simple and very natural
conclusion is that he found both passages in his Gospel. The object for
which he quotes would more than justify the quotation of both passages,
the one referring to the many false Christians and the other to the
false prophets of whom he is speaking. That two passages so closely
related should be found in the same Gospel is not in the least singular.
There are numerous instances of the same in our Synoptics.(4) The actual
facts of the case then are these: Justin quotes in the Dialogue, with
the same marked deviations from the
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parallel in the Gospel, a passage quoted by him m the Apology, and after
an interval of only five words he quotes a second passage to the same
effect, though with very palpable difference in its character, which
likewise differs from the Gospel, in company with other texts which
still less find any parallels in the canonical Gospels. The two
passages, by their differences, distinguish each other as separate,
whilst, by their agreement in common variations from the parallel in
Matthew, they declare their common origin from a special Gospel, a
result still further made manifest by the agreement between the first
passage in the Dialogue and the quotations in the Apology. In k 7,(1)
Justin's Gospel substitutes [--Greek--] for [--Greek--], and is quite in the
spirit of the passage O, "Ye shall know them from their _works_" is
the natural reading. The Gospel version clearly introduces "fruit"
prematurely, and weakens the force of the contrast which follows. It
will be observed, moreover, that in order to find a parallel to Justin's
passage k 7, 8, only the first part of Matt. vii. 16, is taken, and
the thread is only caught again at vii. 19, k 8 being one of the two
passages indicated by de Wette which we are considering, and it agrees
with Matt. vii. 19, with the exception of the single word [--Greek--]. We
must again point out, however, that this passage in Matt. vii. 19, is
repeated no less than three times in our Gospels, a second time in Matt
iii. 10, and once in Luke iii. 19. Upon two occasions it is placed
in the mouth of John the Baptist, and forms the second portion of a
sentence the whole of which is found in literal agreement both in Matt.
iii. 10, and Luke iii. 9, "But now the axe is laid unto the root of the
trees, therefore every tree," &c, &c.
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The passage pointed out by de Wette as the parallel to Justin's
anonymous quotation, Matt. vii. 19--a selection which is of course
obligatory from the context--is itself a mere quotation by Jesus of part
of the saying of the Baptist, presenting, therefore, double probability
of being well known; and as we have three instances of its literal
reproduction in the Synoptics, it would indeed be arbitrary to affirm
that it was not likewise given literally in other Gospels.
The passage X(1) is very emphatically given as a literal quotation of
the words of Jesus, for Justin cites it directly to authenticate his own
statements of Christian belief He says: "But if you disregard us both
when we entreat, and when we set all things openly before you, we shall
not suffer loss, believing, or rather being fully persuaded, that every
one will be punished by eternal fire according to the desert of his
deeds, and in proportion to the faculties which he received from God
will his account be required, as Christ declared when he said: To whom
God gave more, of him shall more also be demanded again." This quotation
has no parallel in the first Gospel, but we add it here as part of the
Sermon on the Mount. The passage in Luke xii. 48, it will be perceived,
presents distinct variation from it, and that Gospel cannot for a moment
be maintained as the source of Justin's quotation.
The last passage, ft,2 is one of those advanced by de Wette which led to
this examination.(3) It is likewise clearly a quotation, but as we have
already shown, its agreement with Matt v. 20, is no evidence that it
was actually derived from that Gospel. Occurring as it does as one
of numerous quotations from the Sermon on the Mount, whose general
variation both in order and
{383}
language from the parallels in our Gospel points to the inevitable
conclusion that Justin derived them from a different source, there is no
reason for supposing that this sentence also did not come from the same
Gospel.
No one who has attentively considered the whole of these passages from
the Sermon on the Mount, and still less those who are aware of the
general rule of variation in his mass of quotations as compared with
parallels in our Gospels, can fail to be struck by the systematic
departure from the order and language of the Synoptics. The hypothesis
that they are quotations from our Gospels involves the accusation
against Justin of an amount of carelessness and negligence which is
quite unparalleled in literature. Justin's character and training,
however, by. no means warrant any such aspersion,(1) and there are no
grounds for it. Indeed, but for the attempt arbitrarily to establish
the identity of the "Memoirs of the Apostles" with our Gospels, such a
charge would never have been thought of. It is unreasonable to suppose
that avowed and deliberate quotations of sayings of Jesus, made for
the express purpose of furnishing authentic written proof of Justin's
statements regarding Christianity, can as an almost invariable rule
be so singularly incorrect, more especially when it is considered
that these quotations occur in an elaborate apology for Christianity
addressed to the Roman emperors, and in a careful and studied
controversy with a Jew in defence of the new faith. The simple and
natural conclusion, supported by many strong reasons, is that Justin
derived his quotations from a Gospel which was different from ours,
although naturally by subject and design it must have been related to
them. His
{384}
Gospel, in fact, differs from our Synoptics as they differ from each
other.
We now return to Tischendorf's statements with regard to Justin's
acquaintance with our Gospels. Having examined the supposed references
to the first Gospel, we find that Tischendorf speaks much less
positively with regard to his knowledge of the other two Synoptics. He
says: "There is the greatest probability that in several passages he
also follows Mark and Luke."(1) First taking Mark, we find that the only
example which Tischendorf gives is the following. He says: "Twice (Dial.
76 and 100) he quotes as an expression of the Lord: 'The Son of Man must
suffer many things, and be rejected by the Scribes and Pharisees (Ch.
100 by the 'Pharisees and Scribes'), and be crucified and the third day
rise again.'(2) This agrees better with Mark viii. 31 and Luke ix. 22
than with Matt. xvi. 21, only in Justin the 'Pharisees' are put instead
of the 'Elders and Chief Priests' (so Matthew, Mark, and Luke), likewise
'be crucified' instead of 'be killed."'(3) This is the only instance of
similarity with Mark that Tischendorf can produce, and we have given his
own remarks to show how thoroughly weak his case is. The passage in Mark
viii. 31, reads: "And he began to teach them that the Son of Man must
suffer many things, and be rejected by the Elders and the Chief Priests
[--Greek--], and the Scribes and be killed [--Greek--], and after three days
[--Greek--]
{385}
rise again." And the following is the reading of Luke ix. 22: "Saying
that the Son of Man must suffer many things, and be rejected by the
Elders and Chief Priests [--Greek--] and Scribes and be killed [--Greek--],
and the third day rise again." It will be perceived that, different
as it also is, the passage in Luke is nearer than that of Mark,
which cannot in any case have been the source of Justin's quotation.
Tischendorf, however, does not point out that Justin, elsewhere, a third
time refers to this very passage in the very same terms. He says: "And
Christ.... having come.... and himself also preached, saying.... that he
must suffer many things from the Scribes and Pharisees and be crucified,
and the third day rise again."(l) Although this omits the words "and be
rejected," it gives the whole of the passage literally as before. And
thus there is the very remarkable testimony of a quotation three times
repeated, with the same marked variations from our Gospels, to show
that Justin found those very words in his Memoirs.(2) The persistent
variation clearly indicates a different source from our Synoptics. We
may, in reference to this reading, compare Luke xxiv. 6: "He is not
here, but is risen: remember how he spake unto you when he was yet in
Galilee (v. 7), saying that the Son of Man must be delivered up into the
hands of sinful men, _and be crucified_, and the third day rise again."
This reference to words of Jesus, in which the words [--Greek--]. occurred,
as in Justin, indicates that although our Gospels do not contain it some
others may well have
{386}
done so. In one place Justin introduces the saying with the following
words: "For he exclaimed before the crucifixion, the Son of Man,"
&c.,(1) both indicating a time for the discourse, and also quoting a
distinct and definite saying in contradistinction to this report of the
matter of his teaching, which is the form in which the parallel passage
occurs in the Gospels. In Justin's Memoirs it no doubt existed as an
actual discourse of Jesus, which he verbally and accurately quoted.
With regard to the third Gospel, Tischendorf says: "It is in reference
to Luke (xxii. 44) that Justin recalls in the Dialogue (103) the falling
drops of the sweat of agony on the Mount of Olives, and certainly with
an express appeal to the 'Memoirs composed by his Apostles and their
followers,'"(2) Now we have already seen(3) that Justin, in the passage
referred to, does not make use of the peculiar expression which gives
the whole of its character to the account in Luke, and that there is
no ground for affirming that Justin derived his information from that
Gospel. The only other reference to passages proving the "probability"
of Justin's use of Luke or Mark is that which we have just
discussed--"The Son of Man must," &c. From this the character of
Tischendorf's assumptions may be inferred. De Wette does not advance
any instances of verbal agreement either with Mark or Luke.(4) He
says, moreover: "The historical references are much freer still (than
quotations), and combine in part
{387}
the accounts of Matthew and Luke; some of the kind, however, are
not found at all in our Canonical Gospels."(1) This we have already
sufficiently demonstrated.
We might now well terminate the examination of Justin's quotations,
which has already taken up too much of our space, but before doing so it
may be well very briefly to refer to another point. In his work "On the
Canon," Dr. Westcott adopts a somewhat singular course. He evidently
feels the very great difficulty in which anyone who asserts the identity
of the source of Justin's quotations with our Gospels is placed by the
fact that, as a rule, these quotations differ from parallel passages in
our Gospels; and whilst on the one hand maintaining that the quotations
generally are from the Canonical Gospels, he on the other endeavours
to reduce the number of those which profess to be quotations at all. He
says: "To examine in detail the whole of Justin's quotations would be
tedious and unnecessary. It will be enough to examine (1) those which
are alleged by him as quotations, and (2) those also which, though
anonymous, are yet found repeated with the same variations either in
Justin's own writings, or (3) in heretical works. It is evidently
on these quotations that the decision hangs."(2) Now under the first
category Dr. Westcott finds very few. He says: "In seven passages only,
as far as I can discover, does Justin profess to give the exact words
recorded in the Memoirs; and in these, if there be no reason to the
contrary, it is natural to expect that he will preserve the exact
language of the Gospels which he used, just as in anonymous quotations
we may conclude that he is trusting to memory."(3)
{388}
Before proceeding further, we may point out the straits to which an
apologist is reduced who starts with a foregone conclusion. We have
already seen a number of Justin's professed quotations; but here, after
reducing the number to seven only, our critic prepares a way of escape
even out of these. It is difficult to understand what "reason to the
contrary" can possibly justify a man "who professes to give the exact
words recorded in the Memoirs" for not doing what he professes; and
further, it passes our comprehension to understand why, in anonymous
quotations, "we may conclude that he is trusting to memory." The
cautious exception is as untenable as the gratuitous assumption.
Dr. Westcott continues as follows the passage which we have just
interrupted:--"The result of a first view of the passages is striking.
Of the seven, five agree verbally with the text of St. Matthew or St.
Luke, _exhibiting indeed three slight various readings not elsewhere
found, but such as are easily explicable_; the sixth is a _compound
summary_ of words related by St. Matthew; the seventh alone _presents
an important variation in the text of a verse_, which is, however,
otherwise very uncertain."(1) The italics of course are ours. The "first
view" of the passages and of the above statement is indeed striking.
It is remarkable how easily difficulties are overcome under such an
apologetic system. The striking result, to summarize Canon Westcott's
own words, is this: out of seven professed quotations from the Memoirs,
in which he admits we may expect to find the exact language preserved,
five present three variations; one is a compressed summary, and does not
agree verbally at all; and the seventh presents an important variation.
Dr.
{389}
Westcott, on the same easy system, continues: "Our inquiry is thus
confined to the two last instances; and it must be seen whether their
disagreement from the Synoptic Gospel is such as to outweigh the
agreement of the remaining five."(l) Before proceeding to consider these
seven passages admitted by Dr. Westcott, we must point out that, in a
note to the statement of the number, he mentions that he excludes
other two passages as "not merely quotations of words, but concise
narratives."(2) But surely this is a most extraordinary reason for
omitting them, and one the validity of which cannot be admitted. As
Justin introduces them deliberately as quotations, why should they be
excluded simply because they are combined with a historical statement?
We shall produce them. The first is in Apol. i. 66: "For the Apostles,
in the Memoirs composed by them, which are called Gospels,(3) handed
down that it was thus enjoined on them, that Jesus, having taken bread
and given thanks, said: 'This do in remembrance of me. This is my body.'
And similarly, having taken the cup and given thanks, he said: 'This is
my blood,' and delivered it to them alone."(4) This passage, it will be
remembered, occurs in an elaborate apology for Christianity addressed to
the Roman emperors, and Justin is giving an account of the most solemn
sacrament of his religion. Here, if ever, we might reasonably expect
accuracy and care, and Justin, in fact, carefully
{390}
indicates the source of the quotation he is going to make. It is
difficult to understand any ground upon which so direct a quotation
from the "Memoirs of the Apostles" could be set aside by Canon Westcott.
Justin distinctly states that the Apostles in these Memoirs have "thus"
[--Greek--] transmitted what was enjoined on us by Jesus, and then gives
the precise quotation. Had the quotation agreed with our Gospels, would
it not have been claimed as a professedly accurate quotation from them?
Surely no one can reasonably pretend, for instance, that when Justin,
after this preamble, states that having taken bread, &c., _Jesus said_:
"This do in remembrance of me: this is my body;" or having taken the
cup, &c, _he said_: "This is my blood"--Justin does not deliberately
mean to quote what Jesus actually did say? Now the account of the
episode in Luke is as follows (xxii. 17): "And he took a cup, gave
thanks, and said: Take this, and divide it among yourselves. 18. For
I say unto you, I will not drink of the fruit of the vine, until the
kingdom of God shall come. 19. And he took bread, gave thanks, brake it,
and gave it unto them, saying: This is my body which is given for you:
this do in remembrance of me. 20. And in like manner the cup after
supper, saying: This is the new covenant in my blood, which is shed for
you."(l) Dr. Westcott of course only compares this passage of Justin
with Luke, to which
{391}
and the parallel in 1 Cor. xi. 24, wide as the difference is, it is
closer than to the accounts in the other two Gospels. That Justin
professedly quoted literally from the Memoirs is evident, and is
rendered still more clear by the serious context by which the quotation
is introduced, the quotation in fact being made to authenticate by
actual written testimony the explanations of Justin. His dogmatic views,
moreover, are distinctly drawn from a Gospel, which, in a more direct
way than our Synoptics do, gave the expressions: "This is my body," and
"This is my blood," and it must have been observed that Luke, with which
Justin's reading alone is compared, not only has not: [--Greek--], at all,
but instead makes use of a totally different expression: "This cup is
the new covenant in my blood, which is shed for you."
The second quotation from the Memoirs which Dr. Westcott passes over is
that in Dial. 103, compared with Luke xxii. 42, 43,1 on the Agony in the
Garden, which we have already examined,(2) and found at variance with
our Gospel, and without the peculiar and distinctive expressions of the
latter.
We now come to the seven passages which Canon Westcott admits to be
professed quotations from the Memoirs, and in which "it is natural to
expect that he will preserve the exact words of the Gospels which he
used." The first of these is a passage in the Dialogue, part of which
has already been discussed in connection with the fire in Jordan and the
voice at the Baptism, and found to be from a source different from our
Synoptics.(3) Justin says: "For even he, the devil, at the time when he
also (Jesus) went up from the river Jordan when the voice
{392}
said to Him: 'Thou art my Son, this day have I begotten thee,' is
recorded in the Memoirs of the Apostles to have come to him and tempted
him even so far as saying to him: 'Worship me;' and Christ answered him
[---Greek---], 'Get thee behind me, Satan' [---Greek---], 'thou shalt worship
the Lord thy God, and Him only shalt thou serve.'"(1) This passage is
compared with the account of the temptation in Matt iv. 9, 10: "And he
said unto him, All these things will I give thee, if thou wilt fall
down and worship me. 10. Then saith Jesus unto him [---Greek---],
Get thee hence, Satan [--Greek--]: it is written, Thou shalt
worship," &c All the oldest Codices, it should be stated, omit the
[--Greek--], as we have done, but Cod. D. (Bezae) and a few others of infirm
authority, insert these two words. Canon Westcott, however, justly
admits them to be "probably only a very early interpolation."(2) We have
no reason whatever for supposing that they existed in Matthew during
Justin's time. The oldest Codices omit the whole phrase from the
parallel passage, Luke iv. 8, but Cod. A. is an exception, and reads:
[--Greek--]. The best
modern editions, however, reject this as a mere recent addition to Luke.
A comparison of the first and third Gospels with Justin clearly shows
that the Gospel which he used followed the former more closely than
Luke. Matthew makes the climax of the temptation
{393}
the view of all the kingdoms of the world, and the offer to give them
to Jesus if he will fall down and worship Satan. Luke, on the contrary,
makes the final temptation the suggestion to throw himself down from the
pinnacle of the temple. Justin's Gospel, as the words, "so far as saying
to him" [--Greek--], &c., clearly indicate, had the same climax as Matthew.
Now the following points must be observed. Justin makes the words of
Satan, "Worship me" [--Greek--], a distinct quotation; the Gospel makes
Satan offer all that he has shown "if thou wilt fall down and worship
me" [--Greek--]. Then Justin's quotation proceeds: "And Christ answered
him" [--Greek--]; whilst Matthew has, "Then Jesus saith to him" [---Greek---],
which is a marked variation.(1) The[--Greek--] of Justin, as we have
already said, is not found in any of the older Codices of Matthew. Then
the words: "it is written," which form part of the reply of Jesus in our
Gospels, are omitted in Justin's; but we must add that, in Dial 125, in
again referring to the temptation, he adds, "it is written." Still,
in that passage he also omits the whole phrase, "Get thee behind me,
Satan," and commences: "For he answered him: It is written, Thou shalt
worship," &c.
We must, however, again point out the most important fact, that this
account of the temptation is directly connected with another which is
foreign to our Gospels. The Devil is said to come at the time Jesus went
up out of the Jordan and the voice said to him: "Thou art my son,
this day have I begotten thee"--words which do not occur at all in our
Gospels, and which are again bound up with the incident of the fire in
Jordan. It is altogether
{394}
unreasonable to assert that Justin could have referred the fact which
he proceeds to quote from the Memoirs, to the time those words were
uttered, if they were not to be found in the same Memoirs. The one
incident was most certainly not derived from our Gospels, inasmuch as
they do not contain it, and there are the very strongest reasons for
asserting that Justin derived the account of the temptation from a
source which contained the other. Under these circumstances, every
variation is an indication, and those which we have pointed out are not
accidental, but clearly exclude the assertion that the quotation is from
our Gospels.
The second of the seven passages of Canon Westcott is one of those from
the Sermon on the Mount, Dial. 105, compared with Matt v. 20, adduced by
de Wette, which we have already considered.(1) With the exception of the
opening words, [--Greek--], the two sentences agree, but this is no proof
that Justin derived the passage from Matthew; while on the contrary, the
persistent variation of the rest of his quotations from the Sermon on
the Mount, both in order and language, forces upon us the conviction
that he derived the whole from a source different from our Gospels.
The third passage of Dr. Westcott is that regarding the sign of Jonas
the prophet, Matt, xii. 39, compared with Dial. 107, which was the second
instance adduced by Tischendorf We have already examined it,(2) and
found that it presents distinct variations from our first Synoptic,
both linguistically and otherwise, and that many reasons lead to the
conclusion that it was quoted from a Gospel different from ours.
The fourth of Canon Westcott's quotations is the
{395}
following, to part of which we have already had occasion to refer:(l)
"For which reason our Christ declared on earth to those who asserted
that Elias must come before Christ: Elias indeed shall come [--Greek--] and
shall restore all things: but I say unto you that Elias is come already,
and they knew him not, but did unto him [--Greek--] whatsoever they listed.
And it is written that then the disciples understood that he spoke to
them of John the Baptist."(2) The express quotation" in this passage,
which is compared with Matt. xvii. 11--13, is limited by Canon "Westcott
to the last short sentence(3) corresponding with Matt xvii. 13, and
he points out that Credner admits that it must have been taken from
Matthew. It is quite true that Credner considers that if any passage
of Justin's quotations proves a necessary connection between Justin's
Gospels and the Gospel according to Matthew, it is this sentence: "And
it is written that then the disciples, &c." He explains his reason
for this opinion as follows: "These words can only be derived from
our Matthew, with which they literally agree; for it is thoroughly
improbable that a remark of so special a description could have
been made by two different and independent individuals so completely
alike."(4) We totally differ from this argument,
{396}
which is singularly opposed to Credner's usual clear and thoughtful
mode of reasoning.(1) No doubt if such Gospels could be considered to
be absolutely distinct and independent works, deriving all their matter
from individual and separate observation of the occurrences narrated by
their authors and personal report of the discourses given, there might
be greater force in the argument, although even in that case it would
have been far from conclusive here, inasmuch as the observation we are
considering is the mere simple statement of a fact necessary to complete
the episode, and it might well have been made in the same terms by
separate reporters. The fact is, however, that the numerous Gospels
current in the early Church cannot have been, and our synoptic Gospels
most certainly are not, independent works, but are based upon earlier
evangelical writings no longer extant, and have borrowed from each
other. The Gospels did not originate full fledged as we now have them,
but are the result of many revisions of previously existing materials.
Critics may differ as to the relative ages and order of the Synoptics,
but almost all are agreed that in one order or another they are
dependent on each other, and on older forms of the Gospel. Now such an
expression as Matt. xvii. 13 in some early record of the discourse might
have been transferred to a dozen of other Christian writings. Ewald
assigns the passage to the oldest Gospel, Matthew in its present form
being fifth in descent.(2)
Our three canonical Gospels are filled with instances in which
expressions still more individual are repeated, and these show that such
phrases cannot be limited to
{397}
one Gospel, but, if confined in the first instance to one original
source, may have been transferred to many subsequent evangelical works.
Take, for instance, a passage in Matt. vii. 28, 29: ".... the multitudes
were astonished at his teaching: for he taught them as having authority,
and not as their scribes."(1) Mark i. 22 has the very same passage,(2)
with the mere omission of "the multitudes" [--Greek--], which does not
in the least affect the argument; and Luke iv. 32: "And they were
astonished at his teaching: for his word was power."(3) Although the
author of the third Gospel somewhat alters the language, it is clear
that he follows the same original, and retains it in the same context as
the second Gospel. Now the occurrence of such a passage as this in one
of the Fathers, if either the first or second Gospels were lost,
would, on Credner's grounds, be attributed undoubtedly to the survivor,
although in reality derived from the Gospel no longer extant, which
likewise contained it. Another example may be pointed out in Matt. xiii.
34: "All these things spake Jesus unto the multitudes in parables; and
_without a parable spake he not unto them_," compared with Mark iv. 33,
34, "And with many such parables spake he the word unto them....
and without a parable spake he not unto them." The part of this very
individual remark which we have italicised is literally the same in both
Gospels, as a personal comment at the end of the parable of the grain of
mustard seed. Then, for instance, in the account
{398}
of the sleep of the three disciples during the agony in the Garden
(Matt. xxvi. 43, Mark xiv. 40), the expression "and he found them
asleep, _for their eyes were heavy_," which is equally individual, is
literally the same in the first two Gospels. Another special remark of a
similar kind regarding the rich young man: "he went away sorrowful, for
he had great possessions," is found both in Matt. xix. 22 and Mark
x. 22. Such examples(1) might be multiplied, and they show that the
occurrence of passages of the most individual character cannot, in
Justin's time, be limited to any single Gospel. Now the verse we
are discussing, Matt xvii. 13, in all probability, as Ewald supposes,
occurred in one or more of the older forms of the Gospel from which our
Synoptics and many other similar works derived their matter, and nothing
is more likely than that the Gospel according to the Hebrews, which in
many respects was nearly related to Matthew, may have contained it.
At any rate we have shown that such sayings cannot, however apparently
individual, be considered evidence of the use of a particular Gospel
simply because it happens to be the only one now extant which contains
it. Credner, however, whilst expressing the opinion which we have quoted
likewise adds his belief that by the expression [--Greek--], Justin seems
expressly to indicate that this sentence is taken from a different work
from what precedes it, and he has proved that the preceding part of
the quotation was not derived from our Gospels.(2) We cannot, however,
coincide with this opinion either. It seems to us that the expression
"and
{399}
it is written" simply was made use of by Justin to show that the
identification of Elias with John the Baptist is not his, but was the
impression conveyed at the time by Jesus to his disciples. Now the whole
narrative of the baptism of John in Justin bears characteristic marks
of being from a Gospel different from ours,(1) and in the first part
of this very quotation we find distinct variation. Justin first affirms
that Jesus in his teaching had proclaimed that Elias should also come
[--Greek--], and then further on he gives the actual words of Jesus:
[--Greek--], which we have before us, whilst in Matthew the words are:
[--Greek--] and there is no MS. which reads [--Greek--] for [--Greek--], and
yet, as Credner remarks, the whole force of the quotation rests upon
the word, and Justin is persistent in his variation from the text of our
first Synoptic. It is unreasonable to say that Justin quotes loosely the
important part of his passage, and then about a few words at the close
pretends to be so particularly careful. Considering all the facts of
the case, we must conclude that this quotation also is from a source
different from our Gospels.(2)
Another point, however, must be noted. Dr. Westcott claims this passage
as an express quotation from the Memoirs, apparently for no other reason
than that the few words happen to agree with Matt. xvii. 13, and that he
wishes to identify the Memoirs with our Gospels. Justin, however, does
not once mention the Memoirs in this chapter; it follows, therefore,
that Canon Westcott who is so exceedingly strict in his limitation of
express quotations, assumes that all quotations of Christian history and
words of Jesus in Justin are to be considered
{400}
as derived from the Memoirs whether they be mentioned by name or not.
We have already seen that amongst these there are not only quotations
differing from the Gospels, and contradicting them, but others which
have no parallels at all in them.
The fifth of Dr. Westcott's express quotations occurs in Dial. 105,
where Justin 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." This short sentence agrees with Luke
xxiii. 46, it is true, but as we have already shown,1 Justin's whole
account of the Crucifixion differs so materially from that in our
Gospels that it cannot have been derived from them.
We see this forcibly in examining the sixth of Canon Westcott's
quotations, which is likewise connected with the Crucifixion. "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) We have ourselves already
quoted and discussed this passage,(3) and need not further examine it
here. Canon Westcott has nothing better to say regarding this quotation,
in an examination of the accuracy of parallel passages, than this:
"These exact words do not occur in our Gospels, but we do find there
others so closely connected with them that few readers would feel the
difference "!(4) When criticism descends to language like this, the case
is indeed desperate. It is clear that, as Canon Westcott admits, the
words are expressly declared to be a
{401}
quotation from the Memoirs of the Apostles, but they do not exist in
our Gospels, and consequently our Gospels are not identical with the
Memoirs. Canon Westcott refers to the taunts in Matthew, and then with
commendable candour he concludes his examination of the quotation with
the following words: "No manuscript or Father (so far as we know) has
preserved any reading of the passage more closely resembling Justin's
quotation; and if it appear not to be deducible from our Gospels, due
allowance being made for the object which he had in view, its source
must remain concealed."(1) We need only add that it is futile to talk
of making "due allowance" for the object which Justin had in view. His
immediate object was accurate quotation, and no allowance can account
for such variation in language and thought as is presented in this
passage. That this passage, though a professed quotation from the
Memoirs, is not taken from our Gospels is certain both from its own
variations and the differences in other parts of Justin's account of
the Crucifixion, an event whose solemnity and importance might well be
expected to secure reverential accuracy. It is impossible to avoid the
conclusion that Justin's Memoirs of the Apostles were not identical
with our Gospels, and the systematic variation of his quotations thus
receives its natural and reasonable explanation.
The seventh and last of Dr. Westcott's express quotations is, as he
states, "more remarkable." We subjoin the passage in contrast with the
parallel texts of the first and third Gospels.
{402}
[--Greek--]
It is apparent that Justin's quotation differs very materially from our
Gospels in language, in construction, and in meaning. These variations,
however, acquire very remarkable confirmation and significance from the
fact that Justin in two other places(3) quotes the latter and larger
part of the passage from [--Greek--] in precisely the same way, with the
sole exception that, in both of these quotations, he uses the aorist
[--Greek--] instead of [--Greek--]. This threefold repetition in the same
peculiar form clearly stamps the passage as being a literal
{403}
quotation from his Gospel, and the one exception to the verbal agreement
of the three passages, in the substitution of the present for the aorist
in the Dialogue, does not in the least remove or lessen the fundamental
variation of the passage from our Gospel. As the [--Greek--] is twice
repeated it was probably the reading of his text. Now it is well known
that the peculiar form of the quotation in Justin occurred in what
came to be considered heretical Gospels, and constituted the basis of
important Gnostic doctrines.(1) Canon Westcott speaks of the use of
this passage by the Fathers in agreement with Justin in a manner which,
unintentionally we have no doubt, absolutely misrepresents important
facts. He says: "The transposition of the words still remains; and how
little weight can be attached to that will appear upon an examination
of the various forms in which the text is quoted by Fathers like Origen,
Irenaeus and Epiphanius, who admitted our Gospels exclusively. It occurs
in them as will be seen from the table of readings[--Greek--] with almost
every possible variation. Irenaeus in the course of one chapter quotes
the verse first as it stands in the canonical text; then in the same
order, but with the last clause like Justin's; and once again altogether
as he has given it. Epiphanius likewise quotes the text seven times
in the same order as Justin, and four times as it stands in the
Gospels."[--Greek--] Now in the chapter to which reference is made in this
sentence Irenaeus commences by stating that the Lord had declared: "Nemo
cognoscit Filium nisi Pater; neque
{404}
Patrem quis cognoscit nisi Films, et cui voluerit Filius revelare,"(1)
as he says, "Thus Matthew has set it down and Luke similarly, and Mark
the very same."(2) He goes on to state, however, that those who would
be wiser than the Apostles write this verse as follows: "Nemo cognovit
Patrem nisi Filius; nee Filium nisi Pater, et cui voluerit Filius
revelare." And he explains: "They interpret it as though the true God
was known to no man before the coming of our Lord; and that God who
was announced by the Prophets they affirm not to be the Father of
Christ."(3) Now in this passage we have the [--Greek--] of Justin in the
'cognovit,' in contradistinction to the 'cognoscit' of the Gospel,
and his transposition of order as not by any possibility an accidental
thing, but as the distinct basis of doctrines. Irenaeus goes on to argue
that no one can know the Father unless through the Word of God, that is
through the Son, and this is why he said: "'Nemo cognoscit Patrem nisi
Filius; neque Filium nisi Pater, et quibuscunque Filius reve-laverit.'
Thus teaching that he himself also is the Father, as indeed he is,
in order that we may not receive any other Father except him who is
revealed by the Son."(4) In this third quotation Irenseus alters the
[--Greek--] into [--Greek--], but retains the form, for the rest, of the
Gnostics and of Justin, and his aim apparently is to show that adopting
his present tense instead of the aorist the transposition
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of words is of no importance. A fourth time, however, in the same
chapter, which in fact is wholly dedicated to this passage and to the
doctrines based upon it, Irenaeus quotes the saying: "Nemo cognoscit
Filium nisi Pater; neque Patrem nisi Filius, et quibuscunque Filius
reve-laverit."(1) Here the language and order of the Gospel are followed
with the exception that 'cui voluerit revelare' is altered to the
'quibuscunque revelaverit' of Justin; and that this is intentional is
made clear by the continuation: "For _revelaverit_ was said not with
reference to the future alone,"(2( &c.
Now in this chapter we learn very clearly that, although the canonical
Gospels by the express declaration of Irenaeus had their present reading
of the passage before us, other Gospels of considerable authority even
in his time had the form of Justin, for again in a fifth passage
he quotes the opening words: "He who was known, therefore, was not
different from him who declared: 'No one knoweth the Father,' but one
and the same."(3) With the usual alteration of the verb to the present
tense, Irenaeus in this and in one of the other quotations of this
passage just cited gives some authority to the transposition of the
words "Father" and "Son," although the reading was opposed to the
Gospels, but he invariably adheres to [--Greek--] and condemns [--Greek--],
the reading maintained by those who in the estimation of Irenaeus "would
be wiser than the Apostles." Elsewhere, descanting on
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the passages of Scripture by which heretics attempt to prove that the
Father was unknown before the advent of Christ, Irenseus, after accusing
them of garbling passages of Scripture,(1) goes on to say of the
Marcosians and others: "Besides these, they adduce a countless number of
apocryphal and spurious works which they themselves have forged to the
bewilderment of the foolish, and of those who are not versed in the
Scriptures of truth."(2) He also points out passages occurring in our
Gospels to which they give a peculiar interpretation and, amongst
these, that quoted by Justin. He says: "But they adduce as the highest
testimony, and as it were the crown of their system, the following
passage.... 'All things were delivered to me by my Father, and no one
knew [--Greek--] the Father but the Son, and the Son but the Father, and he
to whomsoever [--Greek--] the Son shall reveal [--Greek--].'(3) In these words
they assert that he clearly demonstrated that the Father of truth whom
they have invented was known to no one before his coming; and they
desire to interpret the words as though the Maker and Creator had
been known to all, and the Lord spoke these words regarding the Father
unknown to all, whom they proclaim."(4) Here we have the exact quotation
twice made by Justin, with the [--Greek--] and the same order, set
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forth as the reading of the Gospels of the Marcosians and other sects,
and the highest testimony to their system. It is almost impossible that
Justin could have altered the passage by an error of memory to this
precise form, and it must be regarded as the reading of his Memoirs.(1)
The evidence of Irenaeus is clear: The Gospels had the reading which
we now find in them, but apocryphal Gospels on the other hand had that
which we find twice quoted by Justin, and the passage was as it were
the text upon which a large sect of the early Church based its most
fundamental doctrine. The [--Greek--] is invariably repudiated, but the
transposition of the words "Father" and "Son" was apparently admitted to
a certain extent, although the authority for this was not derived from
the Gospels recognized by the Church which contained the contrary order.
We must briefly refer to the use of this passage by Clement of
Alexandria. He quotes portions of the text eight times, and although
with some variation of terms he invariably follows the order of the
Gospels. Six times he makes use of the aorist [--Greek--],(2) once of
[--Greek--],(3) and once of [--Greek--].(4) He only once quotes the whole
passage,(5) but on this occasion, as well as six others in which he only
quotes the latter part of the sentence,(6) he omits [--Greek--], and reads
"and he to whom the Son shall reveal," thus supporting the [--Greek--]
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of Justin. Twice he has "God" instead of "Father,"(1) and once he
substitutes [--Greek--] for [--Greek--].(2) It is evident from the loose and
fragmentary way in which Clement interweaves the passage with his text,
that he is more concerned with the sense than the verbal accuracy of the
quotation, but the result of his evidence is that he never departs from
the Gospel order of "Father" and "Son," although he frequently makes
use of [--Greek--] and also employs [--Greek--] in agreement with Justin and,
therefore, he shows the prevalence of forms approximating to, though
always presenting material difference from, the reading of Justin.
Epiphanius refers to this passage no less than ten times,(3) but he
only quotes it fully five times, and upon each of these occasions with
variations. Of the five times to which we refer, he thrice follows the
order of the Gospels,(4) as he does likewise in another place where he
does not complete the sentence.(5) On the remaining two occasions he
adopts the same order as Justin, with variations from his reading,
however, to which we shall presently refer;(6) and where he only
partially quotes he follows the same order on other three occasions,(7)
and in one other place the quotation is too fragmentary to allow us to
distinguish the order.(8) Now in all of these ten quotations, with
one exception, Epiphanius substitutes [--Greek--] for [--Greek--] at the
commencement of the
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