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Now I assert, and the reader can with very little trouble verify the truth of the assertion, that the mode of our Lord's teaching, as set forth in St. John, is more terse, axiomatic, and sententious more in accordance with these words of Justin, "brief and concise were the sentences uttered by Him," than it appears in the Synoptics. To advert for a moment to the mere length of the discourses.
No careful reader can avoid noticing the many coincidences of expression between the three synoptics, and deducing from these coincidences the conclusion that one narrative formed the basis of the three histories. Ewald supposes the existence of a Spruchsammlung collected sayings of Christ but such a collection is not enough to explain the phenomena we refer to. Dr.
The delightful oasis of Jericho, at that time well watered, must have been one of the most beautiful places in Syria. Josephus speaks of it with the same admiration as of Galilee, and calls it, like the latter province, a "divine country." Cf. Matt. xix. 1; Mark x. 1. This journey is known to the synoptics.
There may be some uncertainty with respect to the quotations from the Synoptics, as to whether an early writer quotes one or other, or derives what he cites from some earlier source, as for instance from one of St. But it cannot be so with St. John. A quotation of, or reference to, any words of any discourse of our Lord, or an account of any transaction as reported by St.
He not only drew from the main body of the evangelical tradition, but also from those particular and individual strains which appear in the first and third Synoptics. He has done this in the spirit of a true desultor, passing backwards and forwards first to one and then to the other, inventing no middle links, but merely piecing together the two accounts as best he could.
And then, lest his adversaries should assume from this that Christ was an independent God, he guards it by the assertion of the same doctrine of subordination of will; neither the doctrine nor the safeguard being expressly stated in the Synoptics, but contained in them by that wondrous implication by which one part of Divine truth really presupposes and involves all truth.
The differences in these extra-canonical quotations do not exceed the differences between the Synoptic Gospels themselves; yet by far the larger proportion of critics regard the resemblances in the Synoptics as due to a common written source used either by all three or by two of them.
Luke alone is there the variant Ut sit vobis &c.; that, while the remaining sections follow in the same order in all the Synoptics, still there is much to identify the text from which Tertullian is quoting with that of Luke. But this is only the beginning. The same kind of coincidences run uniformly all through the Gospel. Luke and difference from St.
When I had read it all I knew less about the authorship of the book than when I began. But the discrepancies between it and the synoptics loomed large and menacing. I will not go into details concerning these. The reader can easily see them for himself. But on the question of inspiration I was about at my wits' end.
The third Evangelist has also two long chapters of preliminary history, and as many as fifty-six sections or incidents which have no parallel in the other Gospels. Much of this peculiar matter in each case bears an individual and characteristic stamp. The opening chapters of the first and third Synoptics evidently contain two distinct and independent traditions.
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