(3.) Their probable date.
We now come to the probable date of the first three Gospels; and there are strong reasons for fixing this before the fall of Jerusalem, in A.D. 70. In the first place several subjects are discussed, such as the lawfulness of the Jews paying tribute to Cæsar,[207] which would have had no interest after that event. And that conversations on such subjects should have been composed in later days, or even thought worth recording, is most unlikely. Nor are Christ's instructions as to what persons should do when they bring their gifts to the altar, likely to have been recorded after the altar, and everything connected with it, had been totally destroyed.[208]
[207] Matt. 22. 17.
[208] Matt. 5. 24.
Secondly, nearly all the parables of Christ have very strong marks of truthfulness, as they are thoroughly natural in character, and suit the customs and scenery of Palestine. Moreover, they are unique in Christian literature. However strange we may think it, the early Christians never seem to have adopted Christ's method of teaching by parables. Yet, if they had composed these parables, instead of merely recording them, they would doubtless have composed others like them. It is hence probable that these discourses are genuine; and, if so, they must obviously have been written down very soon afterwards.
Thirdly, there are a few passages which deserve special mention. Two of these are Christ's saying that (apparently) there would not be time to go through the cities of Israel before His Second Coming; and that some of His hearers would not die till the end of the world.[209] That such statements should have been composed in later years is out of the question; so we can only conclude that they were actually spoken by Christ. And they show that the Gospels must not only have been written when some of Christ's hearers were still alive, but that they could not have been revised afterwards; or the passages would not have been allowed to remain as they are.
[209] Matt. 10. 23; 16. 28; Mark 9. 1; Luke 9. 27; but some other texts imply the contrary—e.g., Matt. 21. 43; Mark 13. 7, 10; 14. 9; Luke 21. 24.
Another is the statement that the potter's field was called the field of blood unto this day;[210] which could scarcely have been written when the whole city was little more than a heap of ruins. Of course, on the other hand, it could not have been written immediately after the time of Christ, but twenty years would probably be a sufficient interval.
[210] Matt. 27. 8; see also 28. 15.