[19] The possibility should be left open that the Greek Matthew was written in Egypt (cf. Matt. ii. 15), as some critics hold. From the point of view of the church historian, however, Egypt must really be classed as in "the regions of southern Syria." Its relations with Jerusalem were close and constant.
[20] The parallel in Mark xvi. 14-18 is very instructive, but needs the recently discovered connection between verses 14 and 15 to complete the sense: "And they excused themselves (for their unbelief) saying, This age of lawlessness and unbelief is under the dominion of Satan, who by means of the unclean spirits prevents the truth and power of God from being apprehended. On this account reveal thy righteousness (i. e. justice, in the sense of Isa. lvi, 1 b) even now. And Christ replied to them, The limit of years of Satan's power is (already) fulfilled, but other terrible things are at hand; moreover I was delivered up to death on behalf of sinners in order that they might return unto the truth and sin no more, that they might inherit the spiritual and incorruptible glory which is in heaven." Then follows the mission into all the world and endowment with the gifts.
[21] So Irenæus (186) and (by implication) Papias. Clement of Alexandria (210) meets the difficulty by alleging that Peter was still alive, but gave no aid to the writer.
[22] See below.
[23] Note, also, how in Acts vi. 5 the list of deacon-evangelists concludes "and Nicholas a proselyte of Antioch."
[24] The mention of Agabus, however, in xi. 27 f. is hardly consistent with xiii. 1 and xxi. 10-14. It seems to be due to the editorial recasting of xi. 22-30.
[26] Note the addition of an "eighth" emperor in ver. 11.
[27] Not 2nd John; for it is only in 1st John ii. 18 that the elder speaks of "many antichrists," identifying each separate Doketist with the apocalyptic figure. In 2nd John vii. it is the heresy itself as a phenomenon which constitutes the antichrist.
[28] In the Acts of John the Christ spirit which had been resident in Jesus comes to John after he has fled to a cave on the Mount of Olives from the posse that arrested the Lord. The sweet voice of the invisible Christ informs him there that the blinded multitude below had tortured a mere bodily shape which they took to be Christ, "while I stood by and laughed." In the Gospel of Peter Jesus hung upon the cross "as one who feels no pain" and was "taken up" before the end.