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Long after the death of the apostles the Christianity of Paul and the Messiahism of Peter were Platonized by the Alexandrian eclectics in a semi-gnostic manner, which gave birth to the fourth gospel, according to John, and the two epistles of John the Elder, not the apostle, about A.D. 160, of which the Synoptics have no idea. They had only the Christianity of Paul and of Peter before them.
There is a quotation from Isaiah in this Epistle which is common to it with the first two Synoptics. Altogether I cannot but regard this passage as the strongest evidence we possess for the use of the Synoptic Gospels by Clement; it seems to carry the presumption that he did use them up to a considerable degree of probability.
The driving out of the traders from the temple is placed by the Synoptics at the very end of his ministry, and the remark following it is used against him at his trial: so was probably made just before it. The account of the miraculous feeding is alike in all: not so the succeeding account of the multitude.
This manner of incessantly preaching and demonstrating himself, this perpetual argumentation, this stage-effect devoid of simplicity, these long arguments after each miracle, these stiff and awkward discourses, the tone of which is so often false and unequal, would not be tolerated by a man of taste compared with the delightful sentences of the synoptics.
And if this be granted, the value of the synoptics as HISTORICAL evidence is not materially altered. With their value as testimony to so-called SUPERNATURAL events, the present essay is in no way concerned. Of all the great founders of religions, Jesus is at once the best known and the least known to the modern scholar.
We have seen, also, that Justin gives us, along with the teaching of the Synoptics, that peculiar teaching respecting the pre-existent Divine nature of Jesus which, as far as can be ascertained, was to be found only in the Fourth Gospel, and which is consequently called Johannean; and that, besides this, he refers to the history, and adopts the language, and urges the arguments which are to be found only in St.
The following also are seeming quotations from the Synoptics in Athenagoras. "What, then, are those precepts in which we are instructed? 'I say unto you, love your enemies, bless them that curse, pray for them that persecute you, that ye may be sons of your Father which is in the heavens, who maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust.
John, can be discerned in an instant. At least it can be at once seen that it cannot have been derived from the Synoptics, or from any supposed apocryphal or traditional sources from which the Synoptics derived their information.
Every one who sets himself to write the Life of Jesus without any predetermined theory as to the relative value of the Gospels, letting himself be guided solely by the sentiment of the subject, will be led in numerous instances to prefer the narration of John to that of the synoptics.
Now the only Gospel in which these words are to be found together and applied to Christ is that according to St. John, where he records the confession of St. Again: St. Again: though St. Nowhere in the Synoptics do we read such words as "I can of mine own self do nothing." Now Justin Martyr reproduces these intimations of the subordination of the Son:
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