[———]
This passage differs from our Gospels in having the second person singular instead of the plural, and in substituting [———] for [———] in the first phrase. The Homily, moreover, in accordance with the use of the second person singular, distinctly states that the saying was addressed to a person who frequently called Jesus "Lord," whereas in the Gospels it forms part of the Sermon on the Mount with a totally impersonal application to the multitude.
The next passage referred to by De Wette is in Hom. xix. 2: "And he declared that he saw the evil one as lightning fall from heaven." This is compared with Luke x. 18, which has no parallel in the other Gospels: "And he said to them, I beheld Satan as lightning fall from heaven."
[———]
The substitution of [———-] for [———-], had he found the latter in his Gospel, would be all the more remarkable from the fact that the author of the Homilies has just before quoted the saying "If Satan cast out Satan,"(1) &c. and he continues in the above words to show that Satan had been cast out, so that the evidence would have been strengthened by the retention of the word in Luke had he quoted that Gospel. The variations, however, indicate that he quoted from another source.(2)
The next passage pointed out by De Wette likewise finds a parallel only in the third Gospel. It occurs in Hom. ix. 22: "Nevertheless, though all demons with all the diseases flee before you, in this only is not to be your rejoicing, but in that, through grace, your names, as of the ever-living, are recorded in heaven." This is compared with Luke x. 20: "Notwithstanding, in this rejoice not that the spirits are subject unto you, but rejoice that your names are written in the heavens."
The differences between these two passages are too great and the peculiarities of the Homily too marked to require any argument to demonstrate that the quotation cannot be successfully claimed by our third Gospel. On the contrary, as one of so many other passages systematically varying from the canonical Gospels, it must rather be assigned to another source.
De Wette says: "A few others (quotations) presuppose (voraussetzen) the Gospel of Mark,"(1) and he gives them. The first occurs in Hom. ii. 19: "There is a certain Justa(2) amongst us, a Syrophoenician, a Canaantte by race, whose daughter was affected by a sore disease, and who came to our Lord crying out and supplicating that he would heal her daughter. But he being also asked by us, said: 'It is not meet to heal the Gentiles who are like dogs from their using different meats and practices, whilst the table in the kingdom has been granted to the sons of Israel.' But she, hearing this and exchanging her former manner of life for that of the sons of the kingdom, in order that she might, like a dog, partake of the crumbs falling from that same table, obtained, as she desired, healing for her daughter."(3) This is compared with Mark vii. 24—30,(4) as it is the only Gospel which calls the woman a Syrophoenician. The Homily, however, not only calls her so, a very unimportant point, but gives her name as "Justa."