To Justin?s testimony it is objected:
(2) That in quoting the words spoken from heaven at the Savior?s baptism, he makes them to be: ?My son, this day have I begotten thee,? so quoting
<190207> Psalm 2:7, and showing that he was ignorant of our present gospel,
<400317> Matthew 3:17. We reply that this was probably a slip of the memory, quite natural in a day when the gospels existed only in the cumbrous form of manuscript rolls. Justin also refers to the Pentateuch for two facts, which it does not contain; but we should not argue from this that he did not possess our present Pentateuch. The plays of Terence are quoted by Cicero and Horace, and we require neither more nor earlier witnesses to their genuineness, ? yet Cicero and Horace wrote a hundred years after Terence. It is unfair to refuse similar evidence to the gospels. Justin had a way of combining into one the sayings of the different evangelists ? a hint which Tatian, his pupil, probably followed out in composing his Diatessaron. On Justin Martyr?s testimony, see Ezra Abbot, Genuineness of the Fourth Gospel, 49, note. B. W. Bacon, Introduction to N.T., speaks of Justin as ?writing circa 155 A. D.?
(c) Papias (80-164), whom Iren^us calls a ?hearer of John,? testifies that Matthew ?wrote in the Hebrew dialect the sacred oracles ta loga> ,? and that ?Mark, the interpreter of Peter, wrote after Peter, uJsteron Petrw| [or under Peter?s direction], an unsystematic account ouj ta>xei ? of the same events and discourses.
To this testimony it is objected:
(1) That Papias could not have had our gospel of Matthew, for the reason that this is Greek. We reply, either with Bleek, that Papias erroneously supposed a Hebrew translation of Matthew, which he possessed, to be the original; or with Weiss, that the original Matthew was in Hebrew, while our present Matthew is an enlarged version of the same. Palestine, like modern Wales, was bilingual: Matthew, like James, might write both Hebrew and Greek. While B.W. Bacon gives to the writing of Papias a date so late as 145-160
A.D., Lightfoot gives that of 130 A.D. At this latter date Papias could easily remember stories told him so far back as 80 A.D., by men who were youths at the time when our Lord lived, died, rose and ascended. The work of Papias had for its title Logi>wn kuriakw~n ejxh>ghsiv ? ? Exposition of Oracles relating to the Lord? Commentaries on the Gospels. Two of these gospels were Matthew and Mark. The view of Weiss mentioned above has been criticized upon the ground that the quotations from the O.T. in Jesus? discourses in Matthew are all taken from the Septuagint and not from the Hebrew. Westcott answers this criticism by suggesting that, in translating his Hebrew gospel into Greek, Matthew substituted for his own oral version of
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