Partly for these, but also for other important reasons, some of which shall presently be referred to, the great majority of critics deny that the work described by Papias can be the same as the Gospel in our canon bearing the name of Matthew.(4) Whilst of those who
suppose that the (Aramaic) original of which Papias speaks may have been substantially similar to it in construction, very few affirm that the work did not receive much subsequent manipulation, addition, and alteration, necessarily including translation, before it assumed the form in which the Gospel now lies before us, and many of them altogether deny its actual apostolic origin.(1)
The next most important and obvious point is that the work described in this passage was written by Matthew
in the Hebrew or Aramaic dialect, and each one who did not understand that dialect was obliged to translate as best he could. Our Gospel according to Matthew, however, is in Greek. Tischendorf, who is obliged to acknowledge the Greek originality of our actual Gospel, and that it is not a translation from another language, recognizes the inevitable dilemma in which this fact places apologists, and has, with a few other critics, no better argument with which to meet it than the simple suggestion that Papias must have been mistaken in saying that Matthew wrote in Hebrew.(1) Just as much of the testimony as is convenient or favourable is eagerly claimed by such apologists, and the rest, which destroys its applicability to our Gospel, is set aside as a mistake. Tischendorf perceives the difficulty, but not having arguments to meet it, he takes refuge in feeling. "In this," he says, "there lies before us one of the most complicated questions, whose detailed treatment would here not be in place. For our part, we are fully at rest concerning it, in the conviction that the assumption by Papias of a Hebrew original text of Matthew, which already in his time cannot have been limited to himself and was soon repeated by other men, arises only from a misunderstanding."(3) It is difficult to comprehend why it should be considered out of place in a work specially written to establish the authenticity of the Gospels to discuss fully so vital a point, and its deliberate evasion in such a manner alone can be deemed out of place on such an occasion.(3)
We may here briefly remark that Teschendorf and others(1) repeat with approval the disparaging expressions against Papias which Eusebius, for dogmatic reasons, did not scruple to use, and in this way they seek somewhat to depreciate his testimony, or at least indirectly to warrant their free handling of it. It is true that Eusebius says that Papias was a man of very limited comprehension(2) [——]—], but this is acknowledged to be on account of his Millenarian opinions,(3) to which Eusebius was vehemently opposed. It must be borne in mind, however, that the Chiliastic passage from Papias quoted by Irenæus, and in which he certainly saw nothing foolish, is given on the authority of the Presbyter John, to whom, and not to Papias, any criticism upon it must be referred. If the passage be not of a very elevated character, it is quite in the spirit of that age. The main point, however, is that in regard to the testimony of Papias we have little to
do with his general ability, for all that was requisite was the power to see, hear, and accurately state very simple facts. He repeats what is told him by the Presbyter, and in such matters we presume that the Bishop of Hierapolis must be admitted to have been competent.(1)