[1052] Notwithstanding such passages Dr. Davidson asserts (II. 278): "In uniting the only-begotten Son of God with the historical Jesus, the evangelist implies the absence of full humanity. The personality consists essentially of the Logos, the flesh being only a temporary thing. Body, soul, and spirit do not belong to Jesus Christ; he is the Logos incarnate for a time, who soon returns to the original state of oneness with the Father."
[1053] Lange, Westcott, Milligan and Moulton dwell at length on this feature.
[1054] Hase (Geschichte Jesu, p. 61) makes some striking remarks on this parallel: "Der Sokrates des Xenophon ist ein anderer als der des Plato, jeder hat diejenige Seite aufgefasst, die ihm die nächst und liebste war; erst aus beider. Darstellungen erkennen wir den rechten Sokrates. Xenophons anschauliche Einfachheit trägt das volle Gepräge der Wahrheit dessen, was er erzählt. Dennoch dieser Sokrates, der sich im engen Kreise sittlicher und politischer Vorstellungen herumdreht, ist nicht der ganze Sokrates, der weiseste in Griechenland, der die grosse Revolution in den Geistem seines Volks hervorgerufen hat. Dagegen der platonische Sokrates sich weit mehr zum Schöpfer der neuen Periods griechischer Philosophie eignet und darnach aussieht, als habe er die Weisheit vom Himmel zur Erde gebracht, der attische Logos."
[1055] Milligan and Moulton, in their excellent Commentary on John, Introd., p. xxxiii.
[1056] "Si Jésus," says Renan, "parlait comme le veut Matthieu, il n'a pu parler comme le veut Jean."
[1057] John 1:26, 43; 2:19; 4:44; 6:20, 35, 37; 12:13, 25, 27; 18:16, 20:20:19, 23. See the lists in Godet, I. 197sq., and Westcott, p. lxxxii sq. The following are the principal parallel passages: John 2:19: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Matt. 26:61: This man said, I am able to destroy the temple of God, and to build it in three days. Cf. Mark 14:58; 15:29. 3:18: He that believeth on him is not judged: he that believeth not hath been judged already. Mark 16:16: He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. 4:44: For Jesus himself testified that a prophet hath no honor in his own country. Matt. 15:57: But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house. Cf. Mark 6:4; Luke 4:24 5:8: Jesus saith unto him, Arise, take up thy bed, and walk. Matt. 9:6: Arise, and take up thy bed, and go unto thy house. Cf. Mark 2:9; Luke 5:24. 6:20: It is I, be not afraid. Matt 14:27: It is I, be not afraid. Cf. Mark 6:50. 6:35: He that cometh to me shall not hunger, and he that believeth on me shall never thirst. Matt. 5:6; Luke 6:21: Blessed are they that hunger and thirst after righteousness: for they shall be filled. 6:37: All that which the Father giveth me shall come unto me; and him that cometh unto me I will in no wise cast out. Matt. 11:28, 29: Come unto me, an ye that labor and are heavy laden, ... and ye shall find rest unto your souls. 6:46: Not that any man hath seen the Father, save he which is from God, he hath seen the Father. Cf. 1:18: No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him. Matt. 11:27: And no one knoweth the Son, save the Father, neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. 12:8: For the poor ye have always with you; but me ye have not always. Matt. 26:11: For ye have the poor always with you; but me ye have not always. Cf. Mark 14:7. 12:25: He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. Matt. 10: 39: He that findeth his life shall lose it; and he thatloseth his life for my sake shall find it. Cf. 16:25; Mark 8:35; Luke 9:24; 17:83. 12:27: Now is my soul troubled; and what shall say? Father, save me from this hour. But for this cause came I unto this hour. Matt. 26:38: Then saith he unto them, My soul is exceeding sorrowful, even unto death. Cf. Mark 14:84. 13:3: Jesus knowing that the Father had given all things into his hands .... Matt. 11:27: All things have been delivered unto me of my Father. 13:16: Verily, verily I say unto you, A servant is not greater than his lord. Matt. 10:24: A disciple is not above his master, nor a servant above his lord. Cf. Luke 6:40. 13:20: He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. Matt. 10:40: He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 14:18: I will not leave you desolate; I come unto you. Cf. 14:23: We will ... make our abode with him. Matt. 28:20: I am with you alway, even unto the end of the world. 15:21: But all these things will they do unto you for my name's sake. Matt. 10:22: And ye shall be hated of all men for my name's make. 17:2: Even as thou gavest him authority over all flesh. Matt. 28:18: All authority hath been given unto me in heaven and on earth. 20:23: Whosover sins ye forgive, they are forgiven unto them. Matt. 18:18: What things soever ye shall loose on earth shall be loosed in heaven.
[1058] For further particulars of John's style see my Companion tothe Study of the Greek Test., pp. 66-75, where the opinions of Renan, Ewald, Luthardt, Keim, Godet, Westcott, Hase, and Weiss are given on the subject.
[1059] See the literary notices on p. 405 sqq. To the able vindications of the genuineness of John there mentioned must now be added the masterly discussion of Dr. Weiss in his Leben Jesu (vol. I., 1882, pp. 84-124), which has just come to hand.
[1060] Recently renewed in part by Renan (1879). See below.
[1061] His quotation is considered the earliest by name; but Irenaeus, who wrote between 177 and 192, represents an older tradition, and proves to his satisfaction that there must be just four Gospels to answer the four cherubim in Ezekiel's vision. Adv. Haer., III. 1, 1; 11, 8; V. 36, 2.
[1062] The Commentary of Ephraem Syrus on the Diatessaron (375) has recently been discovered and published from an Armenian translation, at Venice, in 1876. Comp. Zahn, Tatian's Diatessaron, Erlangen, 1881, and Harnack, Die Ueberlieferung der griechisch en Apologeten des zweiten Jahrh., Leipzig, 1882, pp. 213 sqq.
[1063] The use of the Gospel of John by Justin Martyr was doubted by Baur and most of his followers, but is admitted by Hilgenfeld and Keim. It was again denied by the anonymous author of "Supernatural Religion," and by Edwin A. Abbott (in the art. Gospels, "Enc. Brit.," vol. X 821), and again conclusively proven by Sanday in England, and Ezra Abbot in America.
[1064] The quotation is not literal but from memory, like most of his quotations: Justin, Apol., I. 61: "For Christ also said, Except ye beborn again [anagennethete, comp. 1 Pet. 3:23], ye shall in no wise enter [eiselthete, but comp. the same word In John 8:5 and 7] into the kingdom of heaven (the phrase of Matthew]. Now that it is impossible for those who have once been born to re-enter the wombs of those that bare them is manifest to all." John 3:3, 4: "Jesus answered and said to him [Nicodemus], Verily, verily, I say unto thee, Except a man be born anew [or from above, gennethe anothen], he cannot see [idein 3: 5, enter into] the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb and be born?" Much account has been made by the Tübingen critics of the slight differences in the quotation (anagennethete for gennethe anothen, eiselthein for idein and basileia ton ouranon for bas. tou theou) to disprove the connection, or, as this is impossible, to prove the dependence of John on Justin! But Dr. Abbot, a most accurate and conscientious scholar, who moreover as a Unitarian cannot be charged with an orthodox bias, has produced many parallel cases of free quotations of the same passage not only from patristic writers, but even from modem divines, including no less than nine quotations of the passage by Jeremy Taylor, only two of which are alike. I think he has conclusively proven his case for every reasonable mind. See his invaluable monograph on The Authorship of the Fourth Gospel, pp. 28 sqq. and 91 sqq. Comp. also Weiss, Leben Jesu, I. 83, who sees in Justin Martyr not only "an unquestionable allusion to the Nicodemus story of the fourth Gospel," but other isolated reminiscences
[1065] Comp. such expressions as "I desire bread of God, which is the flesh of Jesus Christ ... and I desire as drink His blood, which is love imperishable," Ad Rom., ch. 7, with John 6:47 sqq.; "living water," Ad Rom. 7, with John 4:10, 11; "being Himself the Door of the Father," Ad Philad., 9, with John 10:9; [the Spirit] "knows whence it cometh and whither it goeth," Ad Philad., 7, with John 3:8. I quoted from the text of Zahn. See the able art. of Lightfoot in "Contemp. Rev." for February, 1875, and his S. Ignatius, 1885.
[1066] Polyc., Ad Phil., ch. 7: "Every one that doth not confess that Jesus Christ hath come in the flesh is Antichrist; and whosoever doth not confess the mystery of the cross is of the devil." Comp. 1 John 4:3. On the testimony of Polycarp see Lightfoot in the "Contemp. Rev." for May, 1875. Westcott, p. xxx, says: "A testimony to one" (the Gospel or the first Ep.) "is necessarily by inference a testimony to the other."
[1067] According to Eusebius, III. 39. See Lightfoot in the "Contemp. Rev." for August and October, 1875.
[1068] Eusebius, H. E., III. 39, closes his account of Papias with the notice: "He has likewise set forth another narrative [in his Exposition of the Lord's Oracles] concerning a woman who was maliciously accused before the Lord touching many sins, which is contained in the Gospel according to the Hebrews."
[1069] In a tradition too late (ninth century) to be of any critical weight, Papias is even made the amanuensis of John in the preparation of his Gospel. A Vatican Codex (of Queen Christina of Sweden) has this marginal gloss: "Evangelium Johannis manifestatum et datum est ecclesiis ab Johanne adhuc in corpore constituto; sicut Papiss, nomine Hieropolitanus discipulus Johannis carus, in exotericis [exegeticis],id est in extremis, quinque libris retulit [referring no doubt to the five books of Logion Kuriakon exegeseis] Descripsit vero evangelium dictante Johanne recte." This was hailed as a direct testimony of Papias for John by Prof. Aberle (Rom. Cath.) in the " Tübing. Quartalschrift," 1864, No. 1, but set aside by Hilgenfeld versus Aberle, in his " Zeitschrift," 1865, pp. 77 sqq., and Hase, l.c, p. 35. If Eusebius had found this notice in the work of Papias, he would have probably mentioned it in connection with his testimonies on the Gospels of Matthew and Mark. But see Westcott, Canon, 5th ed., p. 77, note 1.
[1070] See Schürer's Latin dissertation De controversiis paschalibus, etc., Leipz., 1869, and the German translation in the "Zeitschrift für Hist. Theol." for 1970, pp. 182-284.
[1071] In the last portion of the book, discovered and first published by Dressel (XIX. 22). This discovery has induced Hilgenfeld to retract his former denial of the quotations in the earlier books, Einleit. in d. N. T., p, 43 sq., note.
[1072] See the Philosophumena of Hippolytus, VII. 22, 27; Hofstede de Groot, Basilides, trans. from the Dutch, Leipz, 1868; Hort, Basilides, in Smith and Wace, I. 271; Abbot, l.c. 85 sqq.