[Greek: Pan pneuma ho homologei Iaesoun Christon en sarki elaeluthota ek tou Theou estin. Kai pan pneuma ho mae homologei tou Iaesoun ek tou Theou ouk estin, kai touto estin to tou antichristou, k.t.l.]
This is precisely one of those passages where at a superficial glance we are inclined to think that there is no parallel, but where a deeper consideration tends to convince us of the opposite. The suggestion of Dr. Scholten cannot indeed be quite excluded, that both writers I have adopted a formula in use in the early Church against various heretics' [Endnote 277:2]. But if such a formula existed it is highly probable that it took its rise from St. John's Epistle. This passage of the Epistle of Polycarp is the earliest instance of the use of the word 'Antichrist' outside the Johannean writings in which, alone of the New Testament, it occurs five times. Here too it occurs in conjunction with other characteristic phrases, [Greek: homologein, en sarki elaeluthenai, ek tou diabolou]. The phraseology and turns of expression in these two verses accord so entirely with those of the rest of the Epistle and of the Gospel that we must needs take them to be the original work of the writer and not a quotation, and we can hardly do otherwise than see an echo of them in the words of Polycarp.
There is naturally a certain hesitation in using evidence for the Epistle as available also for the Gospel, but I have little doubt that it may justly so be used and with no real diminution of its force. The chance that the Epistle had a separate author is too small to be practically worth considering.
This then will apply to the case of Papias, of whose relations to the fourth Gospel we have no record, but of whom Eusebius expressly says, that 'he made use of testimonies from the first Epistle of John.' There is the less reason to doubt this statement, as in every instance in which a similar assertion of Eusebius can be verified it is found to hold good. It is much more probable that he would overlook real analogies than be led astray by merely imaginary ones—which is rather a modern form of error. In textual matters the ancients were not apt to go wrong through over-subtlety, and Eusebius himself does not, I believe, deserve the charge of 'inaccuracy and haste' that is made against him [Endnote 278:1].
* * * * *
In regard to the much disputed question of the use of the fourth Gospel by Justin, those who maintain the affirmative have again emphatic support from Dr. Keim [Endnote 278:2]. We will examine some of the instances which are adduced on this side.
And first, in his account of John the Baptist, Justin has two particulars which are found in the fourth Gospel and in no other. That Gospel alone makes the Baptist himself declare, 'I am not the Christ;' and it alone puts into his mouth the application of the prophecy of Isaiah, 'I am the voice of one crying in the wilderness.' Justin combines these two sayings, treating them as an answer made by John to some who supposed that he was the Christ.
Justin, Dial. c. 88.
To whom he himself also cried: 'I am not the Christ, but the voice of one crying [Greek: ouk eimi o Christos, alla phonae boontos]; for there shall come one stronger than I,' &c.
John i. 19, 20, 23.