work of Irenæus are very numerous, and when we remember the importance which the Bishop of Lyons attached to "that tradition which comes from the Apostles, which is preserved in the churches by a succession of Presbyters,"(1) the reference before us assumes a very different complexion. In one place, Irenæus quotes "the divine Presbyter" [———], "the God-loving Presbyter" [———],(2) who wrote verses against the heretic Marcus. Elsewhere he supports his extraordinary statement that the public career of Jesus, instead of being limited to a single year, extended over a period of twenty years, and that he was nearly fifty when he suffered,(3) by the appeal: "As the gospel and all the Presbyters testify, who in Asia met with John the disciple of the Lord (stating) that these things were transmitted to them by John. For he continued among them till the times of Trajan."(4) That these Presbyters are not quoted from the work of Papias may be inferred from the fact that Eusebius, who had his work, quotes the passage from Irenseus without allusion to Papias, and as he adduces two witnesses only, Irenæus and Clement of Alexandria, to prove the assertion regarding John, he would certainly have referred to the earlier authority, had the work of Papias contained the statement, as he does for the stories regarding the
daughters of the Apostle Philip; the miracle in favour of Justus, and other matters.(1) We need not refer to Clement, nor to Polycarp, who had been "taught by Apostles," and the latter of whom Irenæus knew in his youth.(2) Irenæus in one place also gives a long account of the teaching of some one upon the sins of David and other men of old, which he introduces: "As I have heard from a certain Presbyter, who had heard it from those who had seen the Apostles, and from those who learnt from them."(3) &c. Further on, speaking evidently of a different person, he says: "In this manner also a Presbyter disciple of the Apostles, reasoned regarding the two Testaments:"(4) and quotes fully. In another place Irenæus, after quoting Gen. ii. 8, "And God planted a Paradise eastward in Eden," &c., states: "Wherefore the Presbyters who are disciples of the Apostles [———], say that those who were translated had been translated thither," there to remain till the consummation of all things awaiting immortality, and Irenæus explains that it was into this Paradise that Paul was caught up (2 Cor. xii. 4).(5) It seems highly probable that these "Presbyters the disciples of the Apostles" who are quoted on Paradise, are the same "Presbyters the disciples of the Apostles" referred to on the same subject (v. 36, §§ 1,2) whom we
are discussing, but there is nothing whatever to connect them with Papias. He also speaks of the Scptuagint translation of the Bible as the version of the "Presbyters,"(1) and on several occasions he calls Luke "the follower and disciple of the Apostles" (Sectator et discipulus apostolorum)(2), and characterizes Mark as "the interpreter and follower of Peter" (interpres et sectator Petri)(3), and refers to both as having learnt from the words of the Apostles.(4) Here is, therefore, a wide choice of Presbyters, including even Evangelists, to whom the reference of Irenæus may with equal right be ascribed,(5) so that it is unreasonable to claim it as an allusion to the work of Papias.(6) In fact, Dr. Tischendorf and Canon Westcott(7) stand almost alone in
5 In the New Testament the term Presbyter is even used in
reference to Patriarchs and Prophets. Heb. xi. 2; cf.
Matt xv. 2; Mark vii. 3, 5.
6 With regard to the Presbyters quoted by Irenæus
generally. Cf. Routh, Reliq. Sacrse, i. p. 47 ff.
advancing this passage as evidence that either Papias or his Presbyters(1) were acquainted with the fourth Gospel, and this renders the statement which is made by them without any discussion all the more indefensible. Scarcely a single writer, however apologetic, seriously cites it amongst the external testimonies for the early existence of the Gospel, and the few who do refer to the passage merely mention, in order to abandon, it.(2) So far as the question as to whether the fourth Gospel was mentioned in the work of Papias is concerned, the passage has practically never entered into the controversy at all, the great mass of critics having recognized that it is of no evidential value whatever, and, by common consent, tacitly excluded it.(3) It is
