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Updated: June 20, 2025
This is one of a class of passages which form the cruces of Synoptic criticism. It is almost equally difficult to think and not to think that both the canonical parallels are drawn from the same original. The great majority of German critics maintain that they are, and most of these would seek that original in the 'Spruchsammlung' or 'Collection of Discourses' by the Apostle St. Matthew.
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.
In turning from Hegesippus to Papias we come at last to what seems to be a definite and satisfactory statement as to the origin of two at least of the Synoptic Gospels, and to what is really the most enigmatic and tantalizing of all the patristic utterances. Like Hegesippus, Papias may be described as 'an ancient and apostolic man, and appears to have better deserved the title.
We know more about the views of Asoka for instance than about those of Candragupta Maurya. I shall therefore deal first with Buddhism and then with Hinduism, while regretting that a parallel and synoptic treatment is impracticable.
By far the larger portion of this last class and several instances in the second it seems most reasonable to refer to the habit of quoting from memory. A very remarkable case of combination is found in 36 BC, where a single quotation is made up of a cento of no less than six separate passages taken from all three Synoptic Gospels and in the most broken order.
The description of the carpenter's trade and of the crowd at the Crucifixion may be merely rhetorical amplifications in the one case of the general Synoptic statement, in the other of the special statement in St. Mark. A certain fulness of style is characteristic of Justin.
The synoptic room, and in great part the systematic and faunal collections, are now arranged and under exhibition, and the throngs of visitors during all the pleasant months of the year attest the interest they excite.
Tatian's first work of importance, an 'Address to Greeks, which is still extant, was written soon after the death of Justin. It contains no references to the Synoptic Gospels upon which stress can be laid. The chief interest however in regard to Tatian centres in his so- called 'Diatessaron, which is usually supposed to have been a harmony of the four Gospels.
They are inextricably involved in critical questions which have as yet received less attention than the synoptic problem. This is especially true of the later epistles. In them, as distinct from the earlier epistles, we have a cosmical Christology which regards Christ as a pre-existent divine person who became a human being.
Was this the same incident which St. Luke narrates as following the first miraculous draught of fishes? That is one of the difficulties in harmonising the synoptic narratives which will always divide opinions. On the whole, I incline to think it most natural to answer 'no. The reasons would take us too far afield.
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