Читать книгу The Lost Gospel and Its Contents - M. F. Sadler - Страница 16

We have now to consider the various notices in Justin respecting our Lord's Crucifixion, and the events immediately preceding and following it. Justin notices our Lord's entry into Jerusalem:—

"And the prophecy, 'binding His foal to the vine and washing His robe in the blood of the grape,' was a significant symbol of the things which were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought He mounted and sat upon it, and entered Jerusalem." (Apol. I. ch. xxxii.)

Justin in a subsequent place (Dial. ch. liii.) notices the fact only mentioned in St. Matthew, that Jesus commanded the disciples to bring both an ass and its foal:—

"And truly our Lord Jesus Christ, when He intended to go into

Jerusalem, requested His disciples to bring Him a certain ass, along

with its foal, which was bound in an entrance of a village called

Bethphage; and, having seated Himself on it, He entered into

Jerusalem."

Justin thus describes the institution of the Eucharist:—

"For the Apostles, in the Memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and, when He had given thanks, said, 'This do ye in remembrance of me, this is My body;' and that after the same manner, having taken the cup and given thanks, He said, 'This is My blood;' and gave it to them alone." (Apol. i. ch. lxvi.)

He thus adverts to the dispersion of the Apostles:—

"Moreover, the prophet Zechariah foretold that this same Christ would be smitten and His disciples scattered: which also took place. For after His Crucifixion the disciples that accompanied Him were dispersed." (Dial. ch. liii.)

He mentions our Lord's agony as the completion of a prophecy in Psalm xxii.:—

"For on the day on which He was to be crucified, having taken three of His disciples to the hill called Olivet, situated opposite to the temple at Jerusalem, He prayed in these words: 'Father, if it be possible, lot this cup pass from Me.' And again He prayed, 'Not as I will, but as Thou wilt.'" (Dial. xcix.)

His sweating great drops of blood (mentioned only in St. Luke), also in fulfilment of Psalm xxii.—

"For in the memoirs which I say were drawn up by His Apostles, and those who followed them [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass.'" [34:1] (Ch. ciii.)

His being sent to Herod (mentioned only in St. Luke):—

"And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God, foreknowing that this would happen, had thus spoken, 'And they brought Him to the Assyrian a present to the king.'" (Ch. ciii.)

His silence before Pilate, also quoted by Justin, in fulfilment of Psalm xxii.:—

"And the statement, 'My strength is become dry like a potsherd, and my tongue has cleaved to my throat,' was also a prophecy of what would be done by Him according to the Father's will. For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the Memoirs of His Apostles." (Dial. ch. cii.)

His crucifixion:

"And again, in other words, David in the twenty-first Psalm thus refers to the suffering and to the cross in a parable of mystery: 'They pierced my hands and my feet; they counted all my bones; they considered and gazed upon me; they parted my garments among them, and cast lots upon my vesture.' For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot." (Ch. xcvii.)

The mocking of Him by His enemies:—

"And the following: 'All they that see Me laughed Me to scorn; they spake with the lips; they shook the head: He trusted in the Lord, let Him deliver Him since He desires Him;' this likewise He foretold should happen to Him. For they that saw Him crucified shook their heads each one of them, and distorted their lips, and, twisting their noses to each other, they spake in mockery the words which are recorded in the Memoirs of His Apostles, 'He said He was the Son of God: let Him come down; let God save Him.'" (Ch. ci.)

His saying, "My God, my God, why hast Thou forsaken Me?" (reported only in SS. Matthew and Mark):—

"For, when crucified, He spake, 'O God, my God, why hast Thou

forsaken me?'" (Ch. xcix.)

His saying, "Father, into Thy hands I commend My Spirit," reported only in St. Luke:—

"For, when Christ was giving up His spirit on the cross, He said,

'Father, into Thy hands I commend my spirit,' as I have learned also

from the Memoirs." (Ch. cv.)

His Resurrection and appearance to His Apostles gathered together (found only in SS. Luke and John), and His reminding the same Apostles that before His Death He had foretold it (found only in St. Luke):—

"And that He stood in the midst of His brethren, the Apostles (who repented of their flight from Him when He was crucified, after He rose from the dead, and after they were persuaded by Him that before His Passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets)." [37:1] (Ch. cvi.)

The Jews spreading the report that His disciples had stolen away His

Body by night (recorded only by St. Matthew):—

"Yet you not only have not repented, after you learned that He rose from the dead, but, as I said before, you have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilean deceiver, whom we crucified, but His disciples stole Him by night from the tomb, where He was laid when unfastened from the cross." (Ch. cviii.)

The Apostles seeing the Ascension, and afterwards receiving power from

Him in person, and going to every race of men:—

"And when they had seen Him ascending into heaven, and had believed, and had received power sent thence by Him upon them, and went to every race of men, they taught these things, and were called Apostles." (Apol. I. ch. l.)

From all this the reader will see at a glance that Justin's view of the Crucifixion and the events attending it was exactly the same as ours. He will notice that all the events related in Justin are the same as those recorded in the Evangelists Matthew and Luke; and that the circumstances related by Justin, and not to be found in the Synoptics, are of the most trifling character, as, for instance, that the blaspheming bystanders at the cross "screwed up their noses." I think this is the only additional circumstance to which the writer of "Supernatural Religion" draws attention. He will notice that Justin records some events only to be found in St. Matthew and some only in St. Luke. He will notice also how frequently Justin reproduces the narrative rather than quotes it.

The ordinary reader would account for all this by supposing that Justin had our Synoptics (at least the first and third) before him, and reproduced incidents first from one and then from the other as they suited his purpose, and his purpose was not to give an account of the Crucifixion, but to elucidate the prophecies respecting the Crucifixion.

The author of "Supernatural Religion," however, goes through those citations, or supposed citations, seriatim, and attempts to show that each one must have been taken from some lost Gospel, most probably the Gospel of the Hebrews.

Be it so. Here, then, was a Gospel which contained all the separate incidents recorded in SS. Matthew and Luke, and, of course, combined them in one narrative. How is it that so inestimably valuable a Christian document was irretrievably lost, and its place supplied by three others, each far its inferior, each picking and choosing separate parts from the original; and that, about 120 years after the original promulgation of the Gospel, these three forged narratives superseded a Gospel which would have been, in the matter of our Lord's Birth, Death, and Resurrection, a complete and perfect harmony? I leave the author of "Supernatural Religion" to explain so unlikely a fact. One explanation is, however, on our author's own showing, inadmissible, which is, that our present Synoptics were adopted because they pandered more than the superseded one to the growing taste for the supernatural, for the earlier Gospel or Gospels contained supernatural incidents which are wanting in our present Synoptics.