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
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
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 [——]—], 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.
