language from the parallels in our Gospel points to the inevitable conclusion that Justin derived them from a different source, there is no reason for supposing that this sentence also did not come from the same Gospel.
No one who has attentively considered the whole of these passages from the Sermon on the Mount, and still less those who are aware of the general rule of variation in his mass of quotations as compared with parallels in our Gospels, can fail to be struck by the systematic departure from the order and language of the Synoptics. The hypothesis that they are quotations from our Gospels involves the accusation against Justin of an amount of carelessness and negligence which is quite unparalleled in literature. Justin's character and training, however, by. no means warrant any such aspersion,(1) and there are no grounds for it. Indeed, but for the attempt arbitrarily to establish the identity of the "Memoirs of the Apostles" with our Gospels, such a charge would never have been thought of. It is unreasonable to suppose that avowed and deliberate quotations of sayings of Jesus, made for the express purpose of furnishing authentic written proof of Justin's statements regarding Christianity, can as an almost invariable rule be so singularly incorrect, more especially when it is considered that these quotations occur in an elaborate apology for Christianity addressed to the Roman emperors, and in a careful and studied controversy with a Jew in defence of the new faith. The simple and natural conclusion, supported by many strong reasons, is that Justin derived his quotations from a Gospel which was different from ours, although naturally by subject and design it must have been related to them. His
Gospel, in fact, differs from our Synoptics as they differ from each other.
We now return to Tischendorf's statements with regard to Justin's acquaintance with our Gospels. Having examined the supposed references to the first Gospel, we find that Tischendorf speaks much less positively with regard to his knowledge of the other two Synoptics. He says: "There is the greatest probability that in several passages he also follows Mark and Luke."(1) First taking Mark, we find that the only example which Tischendorf gives is the following. He says: "Twice (Dial. 76 and 100) he quotes as an expression of the Lord: 'The Son of Man must suffer many things, and be rejected by the Scribes and Pharisees (Ch. 100 by the 'Pharisees and Scribes'), and be crucified and the third day rise again.'(2) This agrees better with Mark viii. 31 and Luke ix. 22 than with Matt. xvi. 21, only in Justin the 'Pharisees' are put instead of the 'Elders and Chief Priests' (so Matthew, Mark, and Luke), likewise 'be crucified' instead of 'be killed."'(3) This is the only instance of similarity with Mark that Tischendorf can produce, and we have given his own remarks to show how thoroughly weak his case is. The passage in Mark viii. 31, reads: "And he began to teach them that the Son of Man must suffer many things, and be rejected by the Elders and the Chief Priests [——]—], and the Scribes and be killed [——]—], and after three days [——]—]
rise again." And the following is the reading of Luke ix. 22: "Saying that the Son of Man must suffer many things, and be rejected by the Elders and Chief Priests [——]—] and Scribes and be killed [——]—], and the third day rise again." It will be perceived that, different as it also is, the passage in Luke is nearer than that of Mark, which cannot in any case have been the source of Justin's quotation. Tischendorf, however, does not point out that Justin, elsewhere, a third time refers to this very passage in the very same terms. He says: "And Christ.... having come.... and himself also preached, saying.... that he must suffer many things from the Scribes and Pharisees and be crucified, and the third day rise again."(l) Although this omits the words "and be rejected," it gives the whole of the passage literally as before. And thus there is the very remarkable testimony of a quotation three times repeated, with the same marked variations from our Gospels, to show that Justin found those very words in his Memoirs.(2) The persistent variation clearly indicates a different source from our Synoptics. We may, in reference to this reading, compare Luke xxiv. 6: "He is not here, but is risen: remember how he spake unto you when he was yet in Galilee (v. 7), saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again." This reference to words of Jesus, in which the words [——]—]. occurred, as in Justin, indicates that although our Gospels do not contain it some others may well have
done so. In one place Justin introduces the saying with the following words: "For he exclaimed before the crucifixion, the Son of Man," &c.,(1) both indicating a time for the discourse, and also quoting a distinct and definite saying in contradistinction to this report of the matter of his teaching, which is the form in which the parallel passage occurs in the Gospels. In Justin's Memoirs it no doubt existed as an actual discourse of Jesus, which he verbally and accurately quoted.