Gospels, and moreover, that his Gospel gives with greater correctness the original form of the passage.(1) The weeping and gnashing of teeth are distinctly represented as the consequence when the wicked see the bliss of the righteous while they are sent into everlasting fire, and not as the mere characteristics of hell. It will be observed that the preceding passages k 3 and 4, find parallels to a certain extent in Matt. vii. 22,23, although Luke xiii. 26, 27, is in some respects closer to the reading of Justin k 5, however, finds no continuation of parallel in Matt, vii., from which the context comes, but we have to seek it in xiii. 42, 43. K 5, however, does find its continuing parallel in the next verse in Luke xiii. 28, where we have "There shall be (the) weeping and (the) gnashing of teeth when ye shall see Abraham," &c There is here, it is evident, the connection of ideas which is totally lacking in Matt. xiii. 42, 43, where the verses in question occur as the conclusion to the exposition of the Parable of the Tares. Now, although it is manifest that Luke xiii. 28, cannot possibly have been the source from which Justin quotes, still the opening words and the sequence of ideas demonstrate the great probability that other Gospels must have given, after k 4, a continuation which is wanting after Matt. vii. 23, but which is indicated in the parallel Luke xiii. (26, 27) 28, and is somewhat closely followed in Matt. xiii. 42, 43. When such a sequence is found in an avowed quotation from Justin's Gospel, it is certain that he must have found it there substantially as he quotes it. The passage k 6,(2) "For many shall arrive," &c, is a very important one, and it departs
emphatically from the parallel in our first Gospel. Instead of being, like the latter, a warning against false prophets, it is merely the announcement that many deceivers shall come. This passage is rendered more weighty by the fact that Justin repeats it with little variation in Dial. 35, and immediately after quotes a saying of Jesus of only five words which is not found in our Gospels, and then he repeats a quotation to the same effect in the shape of a warning: "Beware of false prophets," &c, like that in Matt. vii. 15, but still distinctly differing from it.(1) It is perfectly clear that Justin quotes two separate passages.(2) It is impossible that he could intend to repeat the same quotation at an interval of only five words; it is equally impossible that, having quoted it in the one form, he could so immediately quote it in the other through error of memory.(3) The simple and very natural conclusion is that he found both passages in his Gospel. The object for which he quotes would more than justify the quotation of both passages, the one referring to the many false Christians and the other to the false prophets of whom he is speaking. That two passages so closely related should be found in the same Gospel is not in the least singular. There are numerous instances of the same in our Synoptics.(4) The actual facts of the case then are these: Justin quotes in the Dialogue, with the same marked deviations from the
parallel in the Gospel, a passage quoted by him m the Apology, and after an interval of only five words he quotes a second passage to the same effect, though with very palpable difference in its character, which likewise differs from the Gospel, in company with other texts which still less find any parallels in the canonical Gospels. The two passages, by their differences, distinguish each other as separate, whilst, by their agreement in common variations from the parallel in Matthew, they declare their common origin from a special Gospel, a result still further made manifest by the agreement between the first passage in the Dialogue and the quotations in the Apology. In k 7,(1) Justin's Gospel substitutes [——]—] for [——]—], and is quite in the spirit of the passage O, "Ye shall know them from their works" is the natural reading. The Gospel version clearly introduces "fruit" prematurely, and weakens the force of the contrast which follows. It will be observed, moreover, that in order to find a parallel to Justin's passage k 7, 8, only the first part of Matt. vii. 16, is taken, and the thread is only caught again at vii. 19, k 8 being one of the two passages indicated by de Wette which we are considering, and it agrees with Matt. vii. 19, with the exception of the single word [——]—]. We must again point out, however, that this passage in Matt. vii. 19, is repeated no less than three times in our Gospels, a second time in Matt iii. 10, and once in Luke iii. 19. Upon two occasions it is placed in the mouth of John the Baptist, and forms the second portion of a sentence the whole of which is found in literal agreement both in Matt. iii. 10, and Luke iii. 9, "But now the axe is laid unto the root of the trees, therefore every tree," &c, &c.
The passage pointed out by de Wette as the parallel to Justin's anonymous quotation, Matt. vii. 19—a selection which is of course obligatory from the context—is itself a mere quotation by Jesus of part of the saying of the Baptist, presenting, therefore, double probability of being well known; and as we have three instances of its literal reproduction in the Synoptics, it would indeed be arbitrary to affirm that it was not likewise given literally in other Gospels.
The passage X(1) is very emphatically given as a literal quotation of the words of Jesus, for Justin cites it directly to authenticate his own statements of Christian belief He says: "But if you disregard us both when we entreat, and when we set all things openly before you, we shall not suffer loss, believing, or rather being fully persuaded, that every one will be punished by eternal fire according to the desert of his deeds, and in proportion to the faculties which he received from God will his account be required, as Christ declared when he said: To whom God gave more, of him shall more also be demanded again." This quotation has no parallel in the first Gospel, but we add it here as part of the Sermon on the Mount. The passage in Luke xii. 48, it will be perceived, presents distinct variation from it, and that Gospel cannot for a moment be maintained as the source of Justin's quotation.
The last passage, ft,2 is one of those advanced by de Wette which led to this examination.(3) It is likewise clearly a quotation, but as we have already shown, its agreement with Matt v. 20, is no evidence that it was actually derived from that Gospel. Occurring as it does as one of numerous quotations from the Sermon on the Mount, whose general variation both in order and