The Gospels in the Second Century Part 18

haemeran], once in the other Gospels, thirteen times in Luke and Acts xix. 47; [Greek: kat' etos], ii. 41; [Greek: kata] with peculiar genitive of place, iv. 14 (xxiii. 5) [Endnote 224:1].

Protasis introduced by [Greek: kai hote], ii. 21, 22, 42, [Greek: kai hos], ii. 39, xv. 25, xix. 41. Uses of [Greek: egeneto], especially with [Greek: en to] and infinitive, twice in Mark, in Luke twenty-two times, i. 8, ii. 6, iii. 21, xxiv. 51; [Greek: en to] with the infinitive, three times in St. Matthew, once in St.

Mark, thirty-seven times in St. Luke, including i. 8, 21, ii. 6, 27, 43, iii. 21. Adverbs: [Greek: exaes] and [Greek: kathexaes], ten times in the third Gospel and the Acts alone in the New Testament, i. 3; [Greek: achri], twenty times in the third Gospel and Acts, only once in the other Gospels, i. 20, iv. 13; [Greek: exaiphnaes], four times in the Gospel and Acts, once besides in the New Testament, ii. 13; [Greek: parachraema], seventeen times in the Gospel and Acts, twice in the rest of the New Testament, i.

64; [Greek: en meso], thirteen times in the Gospel and Acts, five times in the other Synoptics, ii. 46, xxi. 21. Fondness for optative in indirect constructions, i. 29, 62, iii. 15, xv. 26.

Peculiar combination of participles, ii. 36 ([Greek: probebaekuia zaesasa]), iii. 23 ([Greek: archomenos on]), iv. 20 ([Greek: ptuxas apodous]), very frequent. [Greek: Einai], with participle for finite verb (forty-eight times in all), i. 7, 10, 20, 21, 22, ii. 8, 26, 33, 51, iii. 23, iv. 16 ([Greek: aen tethrammenos], omitted by Marcion), iv. 17, 20, xv. 24, 32, xviii. 34, xix. 47, xx. 17, xxiv. 53. Construction of [Greek: pros] with accusative after [Greek: eipein, lalein, apokrinesthai], frequent in Luke, rare in the rest of the New Testament, i. 13, 18, 19, 28, 34, 55, 61, 73, ii. 15, 18, 34, 48, 49, iii. 12, 13, 14, iv. 4, xiii. 7, 34, xv. 22, xviii. 31, xix. 33, 39, xx. 9, 14, 19. This is thrown into marked relief by the contrast with the other Synoptics; the only two places where Matthew appears to have the construction are both ambiguous, iii. 15 (doubtful reading, probably [Greek: auto]), and xxvii. 14 ([Greek: apekrithae auto pros oude hen rhaema]). No other evangelist speaks so much of [Greek: Pneuma hagion], i. 15, 35, 41, 67, ii. 25, 66, iii. 16, 22, iv. 1 (found also in Marcion's reading of xi. 2). Peculiar use of p.r.o.nouns: Luke has the combination [Greek: kai autos] twenty-eight times, Matthew only twice (one false reading), Mark four or perhaps five times, i. 17, 22, ii. 28, iii. 23, xv. 14; [Greek: kai autoi] Mark has not at all, Matthew twice, Luke thirteen times, including ii.

50, xviii. 34, xxiv. 52.

We now come to the test supplied by the vocabulary. The following are some of the words peculiar to St. Luke, or found in his writings with marked and characteristic frequency, which occur in those parts of our present Gospel that were wanting in Marcion's recension: [Greek: anestaen, anastas] occur three times in St.

Matthew, twice in St. John, four times in the writings of St.

Paul, twenty-six times in the third Gospel and thirty-five times in the Acts, and are found in i. 39, xv. 18, 20; [Greek: antilegein] appears in ii. 34, five times in the rest of the Gospel and the Acts, and only four times together in the rest of the New Testament; [Greek: hapas] occurs twenty times in the Gospel, sixteen times in the Acts, only ten times in the rest of the New Testament, but in ii. 39, iii. 16, 21, iv. 6, xv. 13, xix.

37, 48, xxi. 4 (bis); three of these are, however, doubtful readings. [Greek: aphesis ton amartion], ten times in the Gospel and Acts, seven times in the rest of the New Testament, i. 77, iii. 3. [Greek: dei], Dr. Holtzmann says, 'is found more often in St. Luke than in all the other writers of the New Testament put together.' This does not appear to be strictly true; it is, however, found nineteen times in the Gospel and twenty-five times in the Acts to twenty-four times in the three other Gospels; it occurs in ii. 49, xiii. 33, xv. 32, xxii. 37. [Greek: dechesthai], twenty-four times in the Gospel and Acts, twenty-six times in the rest of the New Testament, six times in St. Matthew, three in St.

Mark, ii. 28, xxii. 17. [Greek: diata.s.sein], nine times in the Gospel and Acts, seven times in the rest of the New Testament (Matthew once), iii. 13, xvii. 9, 10. [Greek: dierchesthai] occurs thirty-two times in the Gospel and Acts, twice in each of the other Synoptics, and eight times in the rest of the New Testament, and is found in ii. 15, 35. [Greek: dioti], i. 13, ii. 7 (xxi. 28, and Acts, not besides in the Gospels). [Greek: ean], xxii. 51 (once besides in the Gospel, eight times in the Acts, and three times in the rest of the New Testament). [Greek: ethos], i. 9, ii.

42, eight times besides in St. Luke's writings and only twice in the rest of the New Testament. [Greek: enantion], five times in St. Luke's writings, once besides, i. 8. [Greek: enopion], correcting the readings, twenty times in the Gospel, fourteen times in the Acts, not at all in the other Synoptists, once in St.

John, four times in chap. i, iv. 7, xv. 18, 21 (this will be noticed as a very remarkable instance of the extent to which the diction of the third Evangelist impressed itself upon his writings). [Greek: epibibazein], xix. 35 (and twice, only by St.

Luke). [Greek: epipiptein], i. 12, xv. 20 (eight times in the Acts and three times in the rest of the New Testament). [Greek: ai eraemoi], only in St. Luke, i. 80, and twice. [Greek: etos]

(fifteen times in the Gospel, eleven times in the Acts, three times in the other Synoptics and three times in St. John), four times in chap. ii, iii. 1, 23, xiii, 7, 8, xv. 29. [Greek: thaumazein epi tini], Gospel and Acts five times (only besides in Mark xii. 17), ii. 33. [Greek: ikanos] in the sense of 'much,'

'many,' seven times in the Gospel, eighteen times in the Acts, and only three times besides in the New Testament, iii. 16, xx. 9 (compare xxii. 38). [Greek: kathoti] (like [Greek: kathexaes]

above), is only found in St. Luke's writings, i. 7, and five times in the rest of the Gospel and the Acts. [Greek: latreuein], 'in Luke, much oftener than in other parts of the New Testament,' i.

74, ii. 37, iv. 8, and five times in the Acts. [Greek: limos], six times in the Gospel and Acts, six times in the rest of the New Testament, xv. 14, 17. [Greek: maen] (month), i. 24, 26, 36, 56 (iv. 25), alone in the Gospels, in the Acts five times. [Greek: oikos] for 'family,' i. 27, 33, 69, ii. 4, and three times besides in the Gospel, nine times in the Acts. [Greek: plaethos]

(especially in the form [Greek: pan to plaethos]), twenty-five times in St. Luke's writings, seven times in the rest of the New Testament, 1. 19, ii. 13, xix. 37. [Greek: plaesai, plaesthaenai], twenty-two times in St. Luke's writings, only three times besides in the New Testament, i. 15, 23, 41, 57, 67, ii. 6, 21, 22, xxi.

22. [Greek: prosdokan], eleven times in the Gospel and Acts, five times in the rest of the New Testament (Matthew twice and 2 Peter), i. 21, iii. 15. [Greek: skaptein], only in Luke three times, xiii. 8. [Greek: speudein], except in 2 Peter iii. 12, only in St. Luke's writings, ii. 16. [Greek: sullambanein], ten times in the Gospel and Acts, five times in the rest of the New Testament, i. 24, 31, 36, ii. 21. [Greek: sumballein], only in Lucan writings, six times, ii. 19. [Greek: sunechein], nine times in the Gospel and Acts, three times besides in the New Testament, xix. 43. [Greek: sotaeria], in chap. i. three times, in the rest of the Gospel and Acts seven times, not in the other Synoptic Gospels. [Greek: hupostrephein], twenty-two times in the Gospel, eleven times in the Acts, and only five times in the rest of the New Testament (three of which are doubtful readings), i. 56, ii.

20, 39, 43, 45, iv. 1, (14), xxiv. 52. [Greek: hupsistos] occurs nine times in the Gospel and Acts, four times in the rest of the New Testament, i. 32, 35, 76, ii. 14, xix. 38. [Greek: hupsos] is also found in i. 78, xxiv. 49. [Greek: charis] is found, among the Synoptics, only in St. Luke, eight times in the Gospel, seventeen times in the Acts, i. 30, ii. 40, 52, xvii. 9. [Greek: hosei]

occurs nineteen times in the Gospel and Acts (four doubtful readings, of which two are probably false), seventeen times in the rest of the New Testament (ten doubtful readings, of which in the Synoptic Gospels three are probably false), i. 56, iii. 23.

It should be remembered that the above are only samples from the whole body of evidence, which would take up a much larger s.p.a.ce if exhibited in full. The total result may be summarised thus.

Accepting the scheme of Marcion's Gospel given some pages back, which is substantially that of 'Supernatural Religion,' Marcion will have omitted a total of 309 verses. In those verses there are found 111 distinct peculiarities of St. Luke's style, numbering in all 185 separate instances; there are also found 138 words peculiar to or specially characteristic of the third Evangelist, with 224 instances. In other words, the verified peculiarities of St. Luke's style and diction (and how marked many of these are will have been seen from the examples above) are found in the portions of the Gospel omitted by Marcion in a proportion averaging considerably more than one to each verse! [Endnote 229:1] Coming to detail, we find that in the princ.i.p.al omission-- that of the first two chapters, containing 132 verses--there are 47 distinct peculiarities of style, with 105 instances; and 82 characteristic words, with 144 instances. In the 23 verses of chap. iii. omitted by Marcion (for the genealogy need not be reckoned), the instances are 18 and 14, making a total of 32. In 18 verses omitted from chap. iv. the instances are 13 and 8 = 21.

In another longer pa.s.sage--the parable of the prodigal son--the instances are 8 of the first cla.s.s and 20 of the second. In 20 verses omitted from chap. xix. the instances are 11 and 6; and in 11 verses omitted from chap. xx, 9 and 8. Of all the isolated fragments that Marcion had ejected from his Gospel, there are only four--iv. 24, xi. 49-51, xx. 37, 38, xxii. 28-30, nine verses in all--in which no peculiarities have been noticed. And yet even here the traces of authors.h.i.+p are not wanting. It happens strangely enough that in a list of parallel pa.s.sages given by Dr.

Holtzmann to ill.u.s.trate the affinities of thought between St. Luke and St. Paul, two of these very pa.s.sages--xi. 49 and xx. 38-- occur. I had intended to pursue the investigation through these resemblances, but it seems superfluous to carry it further.

It is difficult to see what appeal can be made against evidence such as this. A certain allowance should indeed be made for possible errors of computation, and some of the points may have been wrongly entered, though care has been taken to put down nothing that was not verified by its preponderating presence in the Lucan writings, and especially by its presence in that portion of the Gospel which Marcion undoubtedly received. But as a rule the method applies itself mechanically, and when every deduction has been made, there will still remain a ma.s.s of evidence that it does not seem too much to describe as overwhelming.

(4.) We may a.s.sume, then, that there is definite proof that the Gospel used by Marcion presupposes our present St. Luke, in its complete form, as it has been handed down to us. But when once this a.s.sumption has been made, another set of considerations comes in, which also carry with them an important inference. If Marcion's Gospel was an extract from a ma.n.u.script containing our present St. Luke, then not only is it certain that that Gospel was already in existence, but there is further evidence to show that it must have been in existence for some time. The argument in this case is drawn from another branch of Biblical science to which we have already had occasion to appeal--text-criticism. Marcion's Gospel, it is known, presents certain readings which differ both from the received and other texts. Some of these are thought by Volkmar and Hilgenfeld to be more original and to have a better right to stand in the text than those which are at present found there. These critics, however, base their opinion for the most part on internal grounds, and the readings defended by them are not as a rule those which are supported by other ma.n.u.script authority. It is to this second cla.s.s rather that I refer as bearing upon the age of the canonical Gospel. The most important various readings of the existence of which we have proof in Marcion's Gospel are as follows [Endnote 231:1]:--

v. 14. The received (and best) text is [Greek: eis marturion autois]. Marcion, according to the express statement of Epiphanius (312 B), read [Greek: hina ae morturion touto humin], which is confirmed by Tertullian, who gives (_Marc._ iv. 8) 'Ut sit vobis in testimonium.' The same or a similar reading is found in D, [Greek: hina eis marturion ae humin touto], 'ut sit in testimonium vobis hoc,' d; 'ut sit in testimonium (--monia, ff) hoc vobis,' a (Codex Vercellensis), b (Codex Veronensis), c (Codex Colbertinus), ff (Codex Corbeiensis), l (Codex Rhedigeria.n.u.s), of the Old Latin [Endnote 231:2].

v. 39 was _probably_ omitted by Marcion (this is inferred from the silence of Tertullian by Hilgenfeld, p. 403, and Ronsch, p. 634). The verse is also omitted in D, a, b, c, d, e, ff.

x. 22. Marcion's reading of this verse corresponded with that of other Gnostics, but has no extant ma.n.u.script authority. We have touched upon it elsewhere.

x. 25. [Greek: zoaen aionion], Marcion omitted [Greek: aionion]

(Tert. _Adv. Marc._ iv. 25); so also the Old Latin Codex g'2 (San Germanensis).

xi. 2. Marcion read [Greek: eltheto to hagion pneuma sou eph'

haemas] (or an equivalent; see Ronsch, p. 640) either for the clause [Greek: hagiasthaeto to onoma sou] or for [Greek: genaethaeto to thelaema sou], which is omitted in B, L, 1, Vulg., ff, Syr. Crt. There is a curious stray [Greek: eph' haemas] in D which may conceivably be a trace of Marcion's reading.

xii. 14. Marcion (and probably Tertullian) read [Greek: kritaen]

(or [Greek: dikastaen]) only for [Greek: kritaen ae meristaen]; so D, a ('ut videtur,' Tregelles), c, Syr. Crt.

xii. 38. Marcion had [Greek: tae hesperinae phulakae] for [Greek: en tae deutera phulakae kai en tae tritae phulakae]. So b: D, c, e, ff, i, Iren. 334, Syr. Crt., combine the two readings in various ways.

xvi. 12. Marcion read [Greek: emon] for [Greek: humeteron]. So e (Palatinus), i (Vindobonensis), l (Rhedigeria.n.u.s). [Greek: haemeteron] B. L, Origen.

xvii. 2. Marcion inserted the words [Greek: ouk egennaethae ae]

(Tert. iv. 35), 'ne nasceretur aut,' a, b, c, ff, i, l.

xviii. 19. Here again Marcion had a variation which is unsupported by ma.n.u.script authority, but has to some extent a parallel in the Clementine Homilies, Justin, &c.

xxi. 18. was omitted by Marcion (Epiph. 316 B), and is also omitted in the Curetonian Syriac.

xxi. 27. Tertullian (iv. 39) gives the reading of Marcion as 'c.u.m plurima virtute' = [Greek: meta dunameos pollaes [kai doxaes]], for [Greek: meta dun. k. dox. pollaes]; so D ([Greek: en dun.

pol.]), and approximately Vulg., a, c, e, f, ff, Syr. Crt., Syr.

Pst.

xxiii. 2. Marcion read [Greek: diastrephonta to ethnos kai katalionta ton nomon kai tous prophaetas kai keleuonta phorous mae dounai kai anastrephonta tas gunaikas kai ta tekna] (Epiph., 316 D), where [Greek: kataluonta ton nomon kai tous prophaetas] and [Greek: anastrephonta tas gunaikas kai ta tekna] are additions to the text, and [Greek: keleuonta phorous mae dounai] is a variation. Of the two additions the first finds support in b, (c), e, (ff), i, l; the second is inserted, with some variation, by c and e in verse 5.

We may thus tabulate the relation of Marcion to these various authorities. The brackets indicate that the agreement is only approximate. Marcion agrees with--

D, d, v. 14, v. 39; xii. 14, (xii. 28), (xxi. 27).

a (Verc.), v. 14, v. 39, xii. 14 (apparently), xvii. 2, (xxi. 27).

b (Ver.), v. 14, v. 39. xii. 38, xvii. 2, (xxiii. 2).

c (Colb.), v. 14, v. 39, xii. 14, (xii. 38), xvii. 2, (xxi. 27), (xxiii. 2), (xxiii. 2).

e (Pal.), v. 39, (xii. 38), xvi. 12, (xxi. 27), xxiii. 2, (xxiii.

2).

ff (Corb.), v. 14, v. 39, (xii. 38), xvii. 2, (xxi. 27), (xxiii.

2).

g'2 (Germ.), x. 25.

i (Vind.), (xii. 38), xvi. 12, xvii. 2, xxiii. 2.

l (Rhed.), v. 14, xvi. 12, xvii. 2, xiii. 2.

Syr. Crt., xii. 14, (xii. 38), xxi. 18, (xxi. 27).

It is worth noticing that xxii. 19 b, 20 (which is omitted in D, a, b, c, ff, i, l) appears to have been found in Marcion's Gospel, as in the Vulgate, c, and f (see Ronsch, p. 239). [Greek: apo tou mnaemeiou] in xxiv. 9 is also found (Ronsch, p. 246), though omitted by D, a, b, c, e, ff, l. There is no evidence to show whether the additions in ix. 55, xxiii. 34, and xxii. 43, 44 were present in Marcion's Gospel or not.

It will be observed that the readings given above have all what is called a 'Western' character. The Curetonian Syriac is well known to have Western affinities [Endnote 233:1]. Codd. a, b, c, and the fragment of i which extends from Luke x. 6 to xxiii. 10, represent the most primitive type of the Old Latin version; e, ff, and I give a more mixed text. As we should expect, the revised Latin text of Cod. f has no representation in Marcion's Gospel [Endnote 233:2].

These textual phenomena are highly interesting, but at the same time an exact a.n.a.lysis of them is difficult. No simple hypothesis will account for them. There can be no doubt that Marcion's readings are, in the technical sense, false; they are a deviation from the type of the pure and unadulterated text. At a certain point, evidently of the remotest antiquity, in the history of transcription, there was a branching off which gave rise to those varieties of reading which, though they are not confined to Western ma.n.u.scripts, still, from their preponderance in these, are called by the general name of 'Western.' But when we come to consider the relations among those Western doc.u.ments themselves, no regular descent or filiation seems traceable. Certain broad lines indeed we can mark off as between the earlier and later forms of the Old Latin, though even here the outline is in places confused; but at what point are we to insert that most remarkable doc.u.ment of antiquity, the Curetonian Syriac? For instance, there are cases (e.g. xvii. 2, xxiii. 2) where Marcion and the Old Latin are opposed to the Old Syriac, where the latter has undoubtedly preserved the correct reading. To judge from these alone, we should naturally conclude that the Syriac was simply an older and purer type than Marcion's Gospel and the Latin. But then again, on the other hand, there are cases (such as the omission of xxi. 18) where Marcion and the Syriac are combined, and the Old Latin adheres to the truer type. This will tend to show that, even at that early period, there must have been some comparison and correction--a _con_vergence as well as a _di_vergence-- of ma.n.u.scripts, and not always a mere reproduction of the particular copy which the scribe had before him; at the same time it will also show that Marcion's Gospel, so far from being an original doc.u.ment, has behind it a deep historical background, and stands at the head of a series of copies which have already pa.s.sed through a number of hands, and been exposed to a proportionate amount of corruption. Our author is inclined to lay stress upon the 'slow multiplication and dissemination of MSS.' Perhaps he may somewhat exaggerate this, as antiquarians give us a surprising account of the case and rapidity with which books were produced by the aid of slave-labour [Endnote 235:1]. But even at Rome the publis.h.i.+ng trade upon this large scale was a novelty dating back no further than to Atticus, the friend of Cicero, and we should naturally expect that among the Christians--a poor and widely scattered body, whose tenets would cut them off from the use of such public machinery--the multiplication of MSS. would be slower and more attended with difficulty. But the slower it was the more certainly do such phenomena as these of Marcion's text throw back the origin of the prototype from which that text was derived. In the year 140 A.D. Marcion possesses a Gospel which is already in an advanced stage of transcription--which has not only undergone those changes which in some regions the text underwent before it was translated into Latin, but has undergone other changes besides. Some of its peculiarities are not those of the earliest form of the Latin version, but of that version in what may be called its second stage (e.g. xvi. 12). It has also affinities to another version kindred to the Latin and occupying a similar place to the Old Latin among the Churches of Syria. These circ.u.mstances together point to an antiquity fully as great as any that an orthodox critic would claim.

It should not be thought that because such indications are indirect they are therefore any the less certain. There is perhaps hardly a single uncanonical Christian doc.u.ment that is admittedly and indubitably older than Marcion; so that direct evidence there is naturally none. But neither is there any direct evidence for the antiquity of man or of the earth. The geologist judges by the fossils which he finds embedded in the strata as relics of an extinct age; so here, in the Gospel of Marcion, do we find relics which to the initiated eye carry with them their own story.

Nor, on the other hand, can it rightly be argued that because the history of these remains is not wholly to be recovered, therefore no inference from them is possible. In the earlier stages of a science like palaeontology it might have been argued in just the same way that the difficulties and confusion in the cla.s.sification invalidated the science along with its one main inference altogether. Yet we can see that such an argument would have been mistaken. There will probably be some points in every science which will never be cleared up to the end of time. The affirmation of the antiquity of Marcion's Gospel rests upon the simple axiom that every event must have a cause, and that in order to produce complicated phenomena the interaction of complicated causes is necessary. Such an a.s.sumption involves time, and I think it is a safe proposition to a.s.sert that, in order to bring the text of Marcion's Gospel into the state in which we find it, there must have been a long previous history, and the ma.n.u.scripts through which it was conveyed must have parted far from the parent stem.

The only way in which the inference drawn from the text of Marcion's Gospel can be really met would be by showing that the text of the Latin and Syriac translations is older and more original than that which is universally adopted by text-critics. I should hardly suppose that the author of 'Supernatural Religion'