Chapter XXIV.--The Order of the Gospels.
1. This extract from Clement I have inserted here for the sake of the history and for the benefit of my readers. Let us now point out the undisputed writings of this apostle.
2. And in the first place his Gospel, which is known to all the churches under heaven, must be acknowledged as genuine. [757] That it has with good reason been put by the ancients in the fourth place, after the other three Gospels, may be made evident in the following way.
3. Those great and truly divine men, I mean the apostles of Christ, were purified in their life, and were adorned with every virtue of the soul, but were uncultivated in speech. They were confident indeed in their trust in the divine and wonder-working power which was granted unto them by the Saviour, but they did not know how, nor did they attempt to proclaim the doctrines of their teacher in studied and artistic language, but employing only the demonstration of the divine Spirit, which worked with them, and the wonder-working power of Christ, which was displayed through them, they published the knowledge of the kingdom of heaven throughout the whole world, paying little attention to the composition of written works.
4. And this they did because they were assisted in their ministry by one greater than man. Paul, for instance, who surpassed them all in vigor of expression and in richness of thought, committed to writing no more than the briefest epistles, [758] although he had innumerable mysterious matters to communicate, for he had attained even unto the sights of the third heaven, had been carried to the very paradise of God, and had been deemed worthy to hear unspeakable utterances there.
5. And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things. Nevertheless, of all the disciples [760] of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity.
6. For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, [761] and thus compensated those whom he was obliged to leave for the loss of his presence.
7. And when Mark and Luke had already published their Gospels, [762] they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry. [763]
8. And this indeed is true. For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, [764] and indicated this in the beginning of their account.
9. For Matthew, after the forty days' fast and the temptation which followed it, indicates the chronology of his work when he says: "Now when he heard that John was delivered up he withdrew from Judea into Galilee." [765]
10. Mark likewise says: "Now after that John was delivered up Jesus came into Galilee." [766] And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, "adding to all the evil deeds which he had done, shut up John in prison." [767]
11. They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: "This beginning of miracles did Jesus"; [768] and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Ænon near Salim; [769] where he states the matter clearly in the words: "For John was not yet cast into prison." [770]
12. John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.
13. One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit. [771]
14. These things may suffice, which we have said concerning the Gospel of John. The cause which led to the composition of the Gospel of Mark has been already stated by us. [772]
15. But as for Luke, in the beginning of his Gospel, he states himself the reasons which led him to write it. He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles. [773]
16. So much for our own account of these things. But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them.
17. But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. [774] But the other two are disputed. [775]
18. In regard to the Apocalypse, the opinions of most men are still divided. [776] But at the proper time this question likewise shall be decided from the testimony of the ancients. [777]
[757] The testimony of antiquity,--both orthodox and heretical,--to the authenticity of John's Gospel is universal, with the exception of a single unimportant sect of the second century, the Alogi, who denied the Johannine authorship on account of the Logos doctrine, which they rejected, and very absurdly ascribed the Gospel to the Gnostic Cerinthus; though its absolute opposition to Cerinthus' views is so apparent that Irenæus (III. 11. 1) even supposed John to have written the Gospel against Cerinthus. The writings of the second century are full of the spirit of John's Gospel, and exhibit frequent parallels in language too close to be mistaken; while from the last quarter of the second century on it is universally and expressly ascribed to John (Theophilus of Antioch and the Muratorian Fragment being the first to name him as its author). The Church never entertained a doubt of its authenticity until the end of the seventeenth century, when it was first questioned by the English Deists; but its genuineness was vindicated, and only scattering and occasional attacks were made upon it until the rise of the Tübingen school, since which time its authenticity has been one of the most fiercely contested points in apostolic history. Its opponents have been obliged gradually to throw back the date of its origin, until now no sensible critic thinks of assigning it to a time later than the early part of the second century, which is a great gain over the position of Baur and his immediate followers, who threw it into the latter half of the century. See Schaff's Ch. Hist. I. 701-724 for a full defense of its authenticity and a comprehensive account of the controversy; also p. 406-411 for the literature of the subject. For the most complete summary of the external evidence, see Ezra Abbott's The Authorship of the Fourth Gospel, 1880. Among recent works, compare Weiss' Leben Jesu, I. 84-124, and his N. T. Einleitung, 586-620, for a defense of the Gospel, and upon the other side Holtzmann's Einleitung, 413-460, and Weizsäcker's Apost. Zeitalter, p. 531-558.
[758] Overbeck remarks that Eusebius in this passage is the first to tell us that Paul wrote no more than what we have in the canon. But this is a mistake, for Origen (quoted by Eusebius in VI. 25, below) states it just as distinctly as Eusebius does. The truth is, neither of them says it directly, and yet it is clear enough when this passage is taken in connection with chapter 3, that it is what Eusebius meant, and the same idea underlies the statement of the Muratorian Fragment. Of course this does not prove that Paul wrote only the epistles which we have (which is indeed contrary to fact), but it shows what the idea of the early Church was.
[759] See 2 Cor. xii. 2-4.
[760] The majority of the mss., followed by Burton, Schwegler, and Laemmer, read diatribon instead of matheton; and Burton therefore translates, sed tamen ex his omnibus sole Matthæus et Joannes nobis reliquerunt commentarios de vita et sermonibus Domini, "but of all these only Matthew and John have left us commentaries on the life and conversations of the Lord." Two important mss., however, read matheton, and this is confirmed by Rufinus and adopted by Heinichen, Closs, and Crusè.
[761] That Matthew wrote a gospel in Hebrew, although denied by many, is at present the prevailing opinion among scholars, and may be accepted as a fact both on account of its intrinsic probability and of the testimony of the Fathers, which begins with the statement of Papias, quoted by Eusebius in chap. 39, below, is confirmed by Irenæus (III. 1. 1, quoted below, V. 8, §2),--whether independently of Papias or not, we cannot say,--by Pantænus (but see below, Bk. V. chap. 10), by Origen (see below, VI. 25), by Jerome (de vir. ill. 3),--who says that a copy of it still existed in the library at Cæsarea,--and by Epiphanius (Hær. XXIX. 9). The question as to the relation of this Hebrew original to our present Greek Matthew is much more difficult. That our Greek Matthew is a mere translation of the original Hebrew was once a prevailing theory, but is now completely abandoned. That Matthew himself wrote both is a common conservative position, but is denied by most critical scholars, many of whom deny him the composition even of the Hebrew original. Upon the theory that the original Hebrew Matthew was identical with the "Gospel according to the Hebrews," see chap. 27, note 8. Upon the synoptic problem, see above, II. 15, note 4; and see the works mentioned there for a discussion of this original Matthew, and in addition the recent works by Gla, Original-Sprache des Matt. Evang., 1887, and Resch, Agrapha, Leipzig, 1889. The very natural reason which Eusebius gives for the composition of Matthew's Gospel--viz. that, when on the point of going to other nations, he committed it to writing, and thus compensated them for the loss of his presence--occurs in none of the earlier reports of the composition of the Gospel which we now possess. It was probably a fact which he took from common tradition, as he remarks in the previous sentence that tradition says "they undertook it from necessity."
[762] Upon the date and authorship of the Gospel of Luke, see above, chap. 4, notes 12 and 15. Upon Mark, see Bk. II. chap. 15, note 4.
[763] No writer before Eusebius' time, so far as is known, assigned the reason given by him for the composition of John's Gospel. Jerome, de vir. ill. chap. 9, repeats the view, combining with it the anti-heretical purpose. The indefinite expression, "they say," shows that Eusebius was recording tradition commonly received in his time, and does not involve the authority of any particular writer. This object--viz. the supplementing and filling out of the accounts of the Synoptists--is assumed as the real object by some modern scholars; but it is untenable, for though the book serves this purpose to a great extent, the author's real aim was much higher,--viz. the establishment of belief in the Messiahship and divinity of Christ (John xx. 31 sqq.),--and he chose his materials accordingly. The Muratorian Fragment says, "The Fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops entreated him, he said, Fast ye now with me for the space of three days, and let us recount to each other whatever may be revealed to us.' On the same night it was revealed to Andrew, one of the apostles, that John should narrate all things in his own name as they called them to mind." Irenæus (III. 11. 1) supposes John to have written his Gospel as a polemic against Cerinthus. Clement of Alexandria, in his Hypotyposes (quoted by Eusebius, VI. 14), says that John wrote a spiritual Gospel, as a supplement to the other Gospels, which had sufficiently described the external facts. The opinion of Eusebius is very superficial. Upon examination of the Gospels it will be seen that, of the events which John relates independently of the synoptists, but a small portion occurred before the imprisonment of John the Baptist. John's Gospel certainly does incidentally supplement the Synoptists in a remarkable manner, but not in any such intentional and artificial way as Eusebius supposes. Compare Weiss' Einleitung, p. 602 sqq., and Schaff's Ch. Hist. II. p. 680 sqq.