There can be no doubt that the direct meaning of the word Xoyta anciently and at the time of Papias was
simply: words or oracles of a sacred character, and however much the signification became afterwards extended, that it was not then at all applied to doings as well as sayings. There are many instances of this original and limited signification in the New Testament;(1) and there is no linguistic precedent for straining the expression, used at that period, to mean anything beyond a collection of sayings of Jesus which were estimated as oracular or divine, nor is there any reason for thinking that [——]—] was here used in any other sense.(2) It is argued
on the other hand, that in the preceding passage upon Mark, a more extended meaning of the word is indicated. The Presbyter John says that Mark, as the interpreter of Peter, wrote without order "the things which were either said or done by Christ" ([——]—]), and then, apologizing for him, he goes on to say that Peter, whom he followed, adapted his teaching to the occasion, "and not as making a consecutive record of the oracles [——]—] of the Lord." Here, it is said, the word [——]—] is used in reference both to sayings and doings, and therefore in the passage on Matthew [——]—] must not be understood to mean only [——]—], but also includes, as in the former case, the [——]—]. For these and similar reasons,—in very many cases largely influenced by the desire to see in these Xoyta our actual Gospel according to Matthew—many critics have maintained that [——]—] in this place may be understood to include historical narrative as well as discourses.(1) The arguments by which they arrive at this
conclusion, however, seem to us to be based upon thorough misconception of the direct meaning of the passage. Few or none of these critics would deny that the simple interpretation of [——]—], at that period, was oracular sayings.(1) Papias shows his preference for discourses in the very title of his lost book, "Exposition of the [——]—] of the Lord," and in the account which he gives of the works attributed to Mark and Matthew, the discourses evidently attracted his chief interest. Now, in the passage regarding Mark, instead of [——]—] being made the equivalent of [——]—] and [——]—], the very reverse is the fact. The Presbyter says Mark wrote what he remembered of the things which were said or done by Christ, although not in order, and he apologizes for his doing this on the ground that he had not himself been a hearer of the Lord, but merely reported what he had heard from Peter, who adapted his teaching to the occasion, and did not attempt to give a consecutive record of the oracles [——]—] of the Lord. Mark, therefore, could not do so either. Matthew, on the contrary, he states, did compose the oracles [——]—]. There is an evident contrast made: Mark
wrote [——]—] because he had not the means of writing the oracles, but Matthew composed the [——]—].(1) Papias clearly distinguishes the work of Mark, who had written reminiscences of what Jesus had said and done, from that of Matthew, who had made a collection of his discourses.(2)
It is impossible upon any but arbitrary grounds, and from a foregone conclusion, to maintain that a work commencing with a detailed history of the birth and infancy of Jesus, his genealogy, and the preaching of John the Baptist, and concluding with an equally minute history of his betrayal, trial, crucifixion, and resurrection, and which relates all the miracles and has for its evident aim throughout the demonstration that Messianic prophecy was fulfilled in Jesus, could be entitled [——]—]: the oracles or discourses of the Lord.(3)