I have reserved for a separate discussion a single instance which I shall venture to add to those already quoted, although I am aware that it is alleged on the opposite side. Justin has the saying 'Let your yea be yea and your nay nay, for whatsoever is more than these cometh of the Evil One' ([Greek: Mae omosaete holos. Esto de humon to nai nai, kai to ou ou; to de perisson touton ek tou ponaerou]), which is set against the first Evangelist's 'Let your conversation be Yea yea, Nay nay, for whatsoever is more than these cometh of the Evil One' ([Greek: ego de lego humin mae omosai holos… Esto de ho logos humon nai nai, ou ou; to de perisson, k.t.l.]). Now it is perfectly true that as early as the Canonical Epistle of James (v. 12) we find the reading [Greek: aeto de humon to nai nai, kai to ou ou], and that in the Clementine Homilies twice over we read [Greek: esto humon to nai nai, (kai) to ou ou], [Greek: kai] being inserted in one instance and not in the other. Justin's reading is found also exactly in Clement of Alexandria, and a similar reading (though with the [Greek: aeto] of James) in Epiphanius. These last two examples show that the misquotation was an easy one to fall into, because there can be little doubt that Clement and Epiphanius supposed themselves to be quoting the canonical text. There remains however the fact that the Justinian form is supported by the pseudo-Clementines; and at the first blush it might seem that 'Let your yea be yea' (stand to your word) made better, at least a complete and more obvious, sense than 'Let your conversation be' (let it not go beyond) 'Yea yea' &c [Endnote 122:1]. There is, however, what seems to be a decisive proof that the original form both of Justin's and the Clementine quotation is that which is given in the first Gospel. Both Justin and the writer who passes under the name of Clement add the clause 'Whatsoever is more than these cometh of evil' (or 'of the Evil One'). But this, while it tallies perfectly with the canonical reading, evidently excludes any other. It is consequent and good sense to say, 'Do not go beyond a plain yes or no, because whatever is in excess of this must have an evil motive,' but the connection is entirely lost when we substitute 'Keep your word, for whatever is more than this has an evil motive'—more than what?
The most important points that can be taken to imply a use of St. Mark's Gospel have been already discussed as falling under the head of matter rather than of form.
The coincidences with Luke are striking but complicated. In his earlier work, the 'Beiträge' [Endnote 123:1], Credner regarded as a decided reference to the Prologue of this Gospel the statement of Justin that his Memoirs were composed [Greek: hupo ton apostolon autou kai ton ekeinois parakolouthaesanton]: but, in the posthumous History of the Canon [Endnote 123:2], he retracts this view, having come to recognise a greater frequency in the use of the word [Greek: parakolouthein] in this sense. It will also of course be noticed that Justin has [Greek: par. tois ap.] and not [Greek: par. tois pragmasin], as Luke. It is doubtless true that the use of the word can be paralleled to such an extent as to make it not a matter of certainty that the Gospel is being quoted: still I think there will be a certain probability that it has been suggested by a reminiscence of this passage, and, strangely enough, there is a parallel for the substitution of the historians for the subject-matter of their history in Epiphanius, who reads [Greek: par. tois autoptais kai hupaeretais tou logou] [Endnote 124:1], where he is explicitly and unquestionably quoting St. Luke.
There are some marked coincidences of phrase in the account of the Annunciation—[Greek: eperchesthai, episkaizein, dunamis hupsistou] (a specially Lucan phrase), [Greek: to gennomenon] (also a form characteristic of St. Luke), [Greek idou, sullaepsae en gastri kai texae huion]. Of the other peculiarities of St. Luke Justin has in exact accordance the last words upon the cross ([Greek: Pater, eis cheiras sou paratithemai to pneuma mou]). In the Agony in the Garden Justin has the feature of the Bloody Sweat; but it is right to notice—
(1) That he has [Greek: thromboi] alone, without [Greek: haimatos]. Luke, [Greek: egeneto ho hidros autou hosei thromboi haimatos katabainontes]. Justin, [Greek: hidros hosei thromboi katecheito].
(2) That this is regarded as a fulfilment of Ps. xxii. 14 ('All my tears are poured out' &c.).
(3) That in continuing the quotation Justin follows Matthew rather than Luke. These considerations may be held to qualify, though I do not think that they suffice to remove, the conclusion that St. Luke's Gospel is being quoted. It seems to be sufficiently clear that [Greek: thromboi] might be used in this signification without [Greek: aimatos] [Endnote 124:2], and it appears from the whole manner of Justin's narrative that he intends to give merely the sense and not the words, with the exception of the single saying 'Let this cup pass from Me,' which is taken from St. Matthew. We cannot say positively that this feature did not occur in any other Gospel, but there is absolutely no reason apart from this passage to suppose that it did. The construction with [Greek: hosei] is in some degree characteristic of St. Luke, as it occurs more often in the works of that writer than in all the rest of the New Testament put together.
In narrating the institution of the Lord's Supper Justin has the clause which is found only in St. Luke and St. Paul, 'This do in remembrance of Me' ([Greek: mou] for [Greek: emaen]). The giving of the cup he quotes rather after the first two Synoptics, and adds 'that He gave it to them (the Apostles) alone.' This last does not seem to be more than an inference of Justin's own.
Two other sayings Justin has which are without parallel except in
St. Luke. One is from the mission of the seventy.
Justin, Dial. 76