.■'9t?fii»H''>«'3i 
 

 CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 GIFT OF 
 
 Alfred C. Barnes 
 
Date Due 
 
 PRINTED IN 
 
 car 
 
 NO. 23233 
 
 Cornell University Library 
 BS2555 .P49 
 
 Growth of the Gospels as shewn by struct 
 
 olin 
 
 3 1924 029 338 864 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029338864 
 
THE GROWTH OF THE GOSPELS 
 
THE GROWTH OF THE 
 GOSPELS 
 
 AS SHEWN BY STRUCTURAL 
 CRITICISM 
 
 BY W. M. FLINDERS PETEIE 
 
 D.C.L., LL.D., P.B.S., F.B.A. 
 
 LONDON 
 
 JOHN MURRAY, ALBEMARLE STREET, W. 
 
 1910 
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CONTENTS 
 
 CHAPTER I 
 
 The Archaeological View 
 
 PAGE 
 
 1. The Gospels and the Logia ... 1 
 
 2. The Habit of Writing .... 4 
 
 3. Early Need of Gospels .... 6 
 
 4. An Impersonal Criticism Required . . 8 
 
 CHAPTER II 
 
 Structural Criticism 
 
 5. The Examination of Structure . . .11 
 
 6. The Classes of Episodes . . .13 
 
 7. The Apparatus for Study . . .18 
 
 CHAPTER III 
 
 The Classes of Documents 
 
 8. The Nucleus (i) . 
 
 9. The Two-gospel Sequences (ii) . 
 
 10. The Scattered Documents (iii) . 
 
 11. The Use of Doublets . 
 
 12. The Disintegrated Documents (iv) 
 
 13. The Isolated Episodes (v) 
 
 14. The Unrepeated Episodes (vi) . 
 
 20 
 22 
 24 
 27 
 29 
 31 
 31 
 
Vlll 
 
 CONTENTS 
 
 CHAPTER IV 
 
 Historical Connections 
 
 15. The Decades of Church History 
 
 16. The Historic Position of the Nucleus 
 
 17. The Two-gospel Additions 
 
 18. Connections of Scattered Documents 
 
 19. Changes in Expressions 
 
 20. The Latest Additions . 
 
 21. Summary 
 
 PAGE 
 
 33 
 
 38 
 42 
 46 
 47 
 49 
 52 
 
 APPENDIX 
 
 The Nucleus and other Separate Documents . 57 
 
 The Choice between Matthew and Mark . . 86 
 
 Table I. Documents composing Matthew's Gospel . 90 
 
 Table II. Documents composing Mark's Gospel . 92 
 
 Table III. Documents composing Luke's Gospel . 94 
 
 Table IV. Documents in Sequence in Two Gospels 
 
 only ...... 96 
 
 Table V. Documents in Sequence independently 
 
 used ...... 97 
 
 Table VI. Scattered Documents . . .98 
 
 Table VII. Doublet Verses .... 99 
 
THE GROWTH OF THE 
 GOSPELS 
 
 CHAPTER I 
 
 THE ARCHAEOLOGICAL VIEW 
 
 1. The Gospels and the Logia. 
 
 The fundamental question of the relation of 
 the Gospels to each other must precede any 
 exact understanding of their teaching. Until 
 some means of discrimination are gained, it is 
 impossible to decide which of the slightly- 
 varying accounts should be accepted as the 
 more correct, or which sayings or episodes 
 may be the more precisely recorded. 
 
 It is evident that the means of judging of 
 these matters lie before us, in a triple account, 
 which varies in its detail and its order. But 
 what conclusions are to be drawn from these 
 variations is greatly debated. The only out- 
 
2 THE ARCHAEOLOGICAL VIEW 
 
 line generally agreed upon is that the gospel 
 according to St Matthew and that according 
 to St Luke are both derived from the sources 
 of the gospel according to St Mark, with the 
 addition of much more material. And our 
 present conclusions here, from a more im- 
 personal research, agree in this. 
 
 The dominant point of view hitherto has 
 been mainly literary and subjective, and hence 
 it has been largely influenced by personal 
 judgment. The position in the present day to 
 such questions is rather based on the com- 
 parative view of the conditions and life of the 
 age in question. The previous views have 
 been implicitly influenced by the older concep- 
 tion of a writer sitting down to write a whole 
 gospel as an entire work of his own. The 
 gradual accretion of historical records side by 
 side, like the monastic chronicles, is now felt 
 to be more in accord with a wide-spread need 
 of documents in the early churches. The 
 assumption that the pre-existing material was 
 only oral, and was first put in writing by an 
 evangelist, has been widely removed by the 
 appearance of the logia as a living actuality. 
 
 Although from the time of the earliest 
 
THP GOSPELS AND THE LOGIA 3 
 
 discussions on the gospels the existence of 
 collections of sayings, or logia, had been 
 recognised, yet they remained rather as a 
 literary abstraction. The finding, in recent 
 years, of the fragments of actual collections of 
 logia^ has changed our mental atmosphere 
 and realisation of the subject, though it has 
 not added to the material for solving the 
 questions. It is one thing to read of the 
 existence of logia, or sayings, in some ancient 
 writer or in modern discussions, but it gives 
 quite a different sense of the actualities of 
 history to see the papyrus leaf of sayings. 
 And when we realise that this is only one leaf 
 out of a volume of sayings, and that there may 
 have been only one or two copyings between 
 that and the notes which were made by the 
 disciples themselves, we seem to have come 
 into living contact with the original facts. 
 
 The sight of such material, in a far less 
 literary setting than we see it in the gospels, at 
 once raises a new field of questions. Between 
 the logia and a gospel there is a difi'erence 
 like that between a note-book and a treatise. 
 
 > New Sayings of Jesus, by B. P. Grenfell and A. S. Hunt, 
 1904. 
 
4 THE ARCHAEOLOGICAL VIEW 
 
 The logia are like a loose handful of gems 
 from which a rich piece of jewellery may be 
 constructed, with its gradations and contrasts. 
 The setting of surrounding narrative, the link- 
 ing of ideas, and the balancing of eflfects are 
 the work of the evangelists incorporating the 
 materials. We pause at many enquiries. 
 How early were such logia written down? 
 Were they circulated before the gospels? 
 How widely were they known? How far 
 were they incorporated in the gospels ? How 
 were they used for extracts ? Were whole 
 documents taken as they stood, or were they 
 all broken up and reset by the writers ? The 
 growth of the gospels is brought vividly before 
 the historic imagination when we see a portion 
 of the working material in our hands for the 
 first time. 
 
 2. The Habit of Writing. 
 
 There has been a very general impression 
 that writing was in all ancient times a special 
 accomplishment, — an idea which is based on 
 the general illiteracy of Europe down to a 
 century ago. But we now realise that in the 
 Roman age, and in earlier times in the East, 
 
THE HABIT OF WRITING 5 
 
 writing was familiar to the lower classes. 
 Even from early Babylonia we see that 
 ordinary tradespeople — men and women — 
 kept their own accounts and correspondence. 
 The papyri of Roman age found in recent 
 years in Egypt are commonly of the most 
 trivial character, like present notes and bills. 
 The roughest scrawled list of daily marketing 
 by a cook, full of mis-spellings, shews that 
 writing was a matter of common knowledge, 
 and not of precise education. The blundering, 
 crabbed hand of a petition of some peasants 
 shews that they could read and write without 
 needing to go to a professional scribe. Their 
 very faults are evidence that the use of the 
 pen was not at all limited to what we should 
 call an educated class. 
 
 We should remember how early in the gospel 
 narrative we have recorded, by all three 
 synoptics, the call of Matthew, or Levi, a tax- 
 gatherer. He must have spent his life down 
 to that time in writing tax-receipts, those 
 documents which have been preserved by the 
 thousand on the potsherds of Egypt. He had 
 lived with a pen in his hand most of the day ; 
 and can it then be supposed that when he left 
 
 A 2 
 
6 THE ARCHAEOLOGICAL VIEW 
 
 his business for what he saw to be a far 
 higher interest, his habit of writing would be 
 dropped 1 See what was going on in that 
 century. Any teacher who had a following, 
 was accompanied by a friend who recorded 
 his sayings. ApoUonios the wanderer had his 
 Damis, and the slave Epictetus had his Arrian. 
 It would be contrary to all we know if we 
 were wilfully to imagine that when men gave 
 their lives up to the new Way their great 
 pre-occupation was not thought worth a 
 memorandum. 
 
 Thus we see that the known historical 
 conditions of the age, the generally recorded 
 presence of at least one ready scribe, the fact 
 of many collections of sayings having early 
 come into circulation, all compel us to look on 
 the period of the ministry of Jesus and of the 
 early Church in Jerusalem as a time of note- 
 making and compiling. 
 
 3. Early Need of Gospels. 
 
 When we observe the date at which 
 the various churches were springing up — at 
 Antioch in 42 a.d., at Alexandria probably 
 earlier, in Asia Minor before 50 a.d., and in 
 
EARLY NEED OF GOSPELS 7 
 
 Greece soon after — it is impossible to suppose 
 that they were left at that time without a written 
 account of the principal events and teaching 
 which they were wishing to follow. Some 
 generally accepted gospels must have been 
 already in circulation before 60 a.d. The 
 mass of briefer records and logia, which the 
 habits and culture of that age would naturally 
 produce, must have been welded together 
 within ten or twenty years by the external 
 necessities. 
 
 The historical conditions of continual 
 accretion and incorporation of documents, 
 during perhaps a generation, have been too 
 generally ignored. Yet we cannot doubt that 
 such was the course of growth when we look 
 at the logia. Those collections of brief sayings 
 could hardly have come into existence if fall 
 narratives, and suflBcient standards of informa- 
 tion in the gospels, were already circulating. 
 They belong essentially to a preparatory age, 
 when records were in course of compilation. 
 But, once written out, they naturally survived 
 side by side with the gospels, which had only 
 used a portion of their material. 
 
 Some familiarity with the history of other 
 
8 THE ARCHAEOLOGICAL VIEW 
 
 9.ncient literature is needed before we can 
 realise the conditions of the question before 
 us. It is the wide documentary training 
 which gives such force and common-sense to 
 the work of that great scholar, Blass, in his 
 Philology of the Gospels. 
 
 4. An Impersonal Criticism Required. 
 
 The whole course of verbal criticism, and 
 even of textual criticism, is rendered more 
 difficult in the gospels than it is in any other 
 work, by the incessant assimilations which 
 have been made in parallel passages. Every 
 ancient scribe thought he had a pious liberty, 
 if not a call of duty, to eliminate differences 
 between the gospels. Not only were verbal 
 rectifications made to unify texts, but whole 
 parallels and explanations which one genera- 
 tion had put in the margin, were by a later 
 generation incorporated in the text. As 
 Jerome says of the Latin text, there were 
 almost as many versions as there were copies. 
 And the work of any recensor, such as Jerome, 
 would inevitably be to reject the divergent 
 readings in favour of the unifying of the texts. 
 Hence, even apart from all doctrinal changes 
 
IMPERSONAL CRITICISM REQUIRED 9 
 
 (of which many are known), the mere con- 
 ditions alone would lead to frequent alterations 
 from the original documents. All verbal 
 criticism is thus vitiated at the source. 
 
 Further, a criticism which depends on 
 personal judgment will inevitably reflect 
 personal variation. If we try to judge which 
 is the fresher or more natural narrative, the 
 whole play of personal taste influences the 
 decision. If we try to estimate whether one 
 narrative has been expanded or another has 
 been condensed, the whole personal equation 
 of style sways the balance. Could it be 
 expected that two students whose favourite 
 authors respectively were Tacitus and Lucian 
 could judge style alike 1 All such judgments 
 must depend so greatly on taste and predilec- 
 tions, that it is hopeless to base on them an 
 opinion which shall command general assent. 
 We need, then, a form of criticism which shall 
 be free of the personal judgment, which shall 
 depend on the purely impersonal application of 
 some general principles. 
 
 Before going further, we may for clearness' 
 sake define the terms as here used. A group 
 or block, is a piece of a document, or a whole 
 
10 THE ARCHAEOLOGICAL VIEW 
 
 document, which consists of several separable 
 paragraphs or episodes. An episode is a 
 portion containing a narrative or a saying 
 which can stand by itself as a whole. These 
 are the subjects of Structural Criticism. An 
 incident is a dependant part of an episode, and 
 a phrase records part of an incident. These 
 are studied in Textual Criticism. The separate 
 words are dealt with by Verbal Criticism. Any 
 statement which can be brought into contact 
 with facts otherwise known, becomes a subject 
 for Historical Criticism. 
 
CHAPTER II 
 
 STRUCTURAL CRITICISM 
 
 5, The Examination of Structure. 
 
 The study of the structure of a composite 
 document, where it can be compared with 
 others, promises to lead us to a form of 
 criticism which is free from the inherent 
 defects which we have noticed in verbal and 
 textual criticism. When once we adopt the 
 elementary conceptions of the superposition 
 of documents, the study of structure can go 
 forward entirely impersonally ; indeed it is best 
 to keep out of sight altogether the sense of the 
 document as long as possible, and deal only 
 with references to chapters and verses, to label 
 the blocks or groups and handle them regard- 
 less of the meaning. The ground is thus 
 prepared with complete impartiality for the 
 exercise of judgment and for subsequent 
 
 historical criticism. 
 11 
 
12 STRUCTURAL CRITICISM 
 
 The inevitable tendency to unification in the 
 details of the gospels can seldom influence the 
 structure, but was generally spent on words 
 and phrases. The order of passages does not 
 attract attention like differences of detail; it 
 does not suggest to busybodies the need of 
 alteration, as do the verbal differences. More- 
 over, structure cannot be changed except when 
 recopying a manuscript, and it must be a 
 matter of much more determination and care 
 than the scratching of a word or the insertion 
 of some note which lay hitherto in the margin. 
 The structure is embedded safely below the 
 surface, scarcely noticed, difiicult to change. 
 The verbal detail is at the mercy of every 
 reader. There is much the same difference 
 which there is between the somatic structure 
 of an animal and its external form liable to 
 mutilation. 
 
 And the structure carries with it not only so 
 decisive a voice, but also such an amount of 
 detail, that it promises to lead us far in under- 
 standing the historical growth of the gospels. 
 
 Hitherto the separation into three-gospel 
 narrative and two-gospel narrative has been 
 the main recognition of structure. But we are 
 
EXAMINATION OF STRUCTURE 13 
 
 led very much farther than that when we 
 follow it systematically. 
 
 Once grant the conception of a composite 
 document, framed by the accretion of earlier 
 documents, selected and arranged by an editor, 
 and it becomes obvious that we may expect 
 to find some traces of the original divisions. 
 If, further, we have three such composite 
 documents, based on similar, and sometimes 
 the very same, materials, it is obvious that 
 their agreements and differences will indicate 
 the various limits of the component parts. No 
 other postulates than these are required. The 
 processes of this structural criticism will be 
 best understood by seeing its practical applica- 
 tion to the actual problem of the synoptic 
 gospels. The gospel of John is clearly 
 supplementary to the others, and hence it 
 cannot be treated with them in our methodic 
 process. We here deal only with the three 
 synoptic gospels. 
 
 6. The Classes of Episodes. 
 On comparing the synoptic gospels, we see 
 that they are composed of many difierent 
 classes of material. Quite irrespective of the 
 
14 STRUCTURAL CRITICISM 
 
 sense, the mere position alone, as compared 
 with the position of the similar passage in 
 another gospel, may vary in many different 
 ways. To study the position and structure, we 
 should regard the separate episodes solely as 
 units labelled by chapter and verse, equivalent 
 to other units in other gospels. We must only 
 regard their comparative positions; and we 
 must not consider their meaning until their 
 purely structural relations are explored. 
 
 In considering the structure, there is not only 
 the presence of any episode to be noted, but 
 the sequence of it with other episodes. It 
 may stand in the same relative order toward 
 surrounding episodes, or toward large masses 
 of separated episodes, or toward a scattered 
 chain of episodes. And these relations may 
 occur in any two or all three gospels. 
 
 The first and most obvious course is to 
 remove from each gospel every episode which 
 does not occur in the same order in both of the 
 other gospels. Everything that is not in 
 common to all three in a parallel text, should 
 be set aside. Thus there remains a body of 
 episodes which is identical in order in all three 
 gospels. This must be the Nucleus or common 
 
THE CLASSES OF EPISODES 15 
 
 basis on which each gospel has been built. It 
 may have been larger originally, if any gospel 
 has omitted matter from the Nucleus. It 
 cannot have been smaller, as it is very unlikely 
 that additional episodes would have been 
 inserted at the same places in the Nucleus by 
 separate writers. The Nucleus very probably 
 grew out of shorter documents ; and in some 
 cases we can judge that a passage breaks the 
 thread of idea and has probably been inserted, 
 or that a natural close can be detected. But 
 such personal estimates cannot be taken into 
 account at this stage. Here we are only 
 observing that a definite stage of documentary 
 accretion was reached where the Nucleus 
 passed as a whole, in unvaried order, into 
 different lines of growth leading to several 
 gospels. The utmost variation in sequence 
 that may be tolerated is the inversion of two 
 verses or short episodes by a literary author 
 like Luke ; their juxtaposition is fair proof 
 that their places were already fixed and that 
 we have not to deal with a random insertion. 
 
 The second class of documents after the 
 Nucleus are the episodes, which only occur in 
 two gospels in the same relation to the Nucleus. 
 
16 STRUCTURAL CRITICISM 
 
 Here we have apparently the work used in 
 common by two writers, but unknown to the 
 third, or used by him quite independently in 
 another connection. In some cases such 
 episodes may have been parts of the Nucleus, 
 but have been deliberately omitted by a third 
 writer. But considering that all the evange- 
 lists largely expanded the Nucleus, it is very 
 unlikely that they should have omitted any 
 part of it. 
 
 The third class of documents are those 
 groups of episodes which occur in the same 
 relation one to another, but are inserted at 
 different parts of the preceding structure by 
 the writers who use them. Their relative 
 order together being the same, though in 
 different gospels, proves that they belong to a 
 single document, which was adopted and used 
 by different writers independently. 
 
 The fourth class is a small one, of scattered 
 episodes or short sayings, which may be 
 detected in the same order in different gospels, 
 although widely separated. They are appar- 
 ently due to a document having been utilised 
 by extracting sayings from it and inserting 
 them one after another in appropriate places. 
 
THE CLASSES OF EPISODES 17 
 
 All of the preceding classes are probably from 
 documentary sources, as the exact sequence of 
 the portions of them is their distinctive 
 mark. 
 
 The fifth class is of isolated episodes or 
 sayings which are never found in the same 
 immediate connection or in the same scattered 
 order in any two gospels. From their posi- 
 tions they are more probably derived from oral 
 tradition, or from single detached notes and 
 memoranda which did not preserve any con- 
 nection of sequence between different episodes. 
 
 The sixth class is the residuum of the 
 material which is only found in a single gospel, 
 and on which comparative structure has 
 nothing to say. 
 
 It wUl be seen that in such a classification 
 of the material there is no room for personal 
 opinion. The facts arrange themselves so 
 soon as these successive stages of sorting are 
 applied. We have an absolutely impersonal 
 critical engine which wiU produce exactly the 
 same result, whoever may be the operator. 
 
 Thus there is obtained a firm platform for 
 subsequent historical discussion and for more 
 personal judgment of detail. 
 
 B 
 
18 STRUCTURAL CRITICISM 
 
 7. The Apparatus for Study. 
 
 As it may not be clear what means of study 
 are required in order to form an opinion on 
 the subject, the following apparatus may be 
 specified as essential. Two copies of the 
 gospels (of the same edition) should be cut 
 into columns, and made into a continuous text 
 on one side only. 
 
 First. — Set out the text of the Nucleus in 
 parallel columns of the three gospels. The 
 references for this are given in the first columns 
 of Tables I, II, III. Along with this may be 
 kept in sequence the passages which are only 
 in two gospels in sequence, as stated in the 
 second columns of the tables. These are the 
 first and second classes of documents, which 
 were accreted before the separation of all the 
 three gospels. 
 
 Second. — Set out similarly the text of all 
 episodes which are parallel, and which come 
 together in a block in any gospel, but which 
 do not recur in the sequence with the Nucleus 
 in different gospels. These are in the third 
 columns of Tables I, II, III, and are the 
 scattered documents. 
 
THE APPARATUS FOE STUDY 19 
 
 Third. — Set out all remaining passages of 
 each gospel separately, marking in cross 
 references to all parallels. These are in the 
 fourth and fifth columns of Tables I and II. 
 Those verses which have cross references are 
 the fourth and fifth classes above. The other 
 verses are the sixth class, which comprises the 
 material which is only found in one gospel. 
 This systematises the whole text. 
 
 Tables are needful of the chapters and verses 
 of the Nucleus, which are here supplied in the 
 columns of Tables I, II, and III. Also of the 
 passages in sequence in two gospels. Table IV. 
 Also of the passages which are in sequence 
 together, but are not placed uniformly in the 
 Nucleus, Table V. Also of the passages which 
 are in scattered sequence in each of the 
 gospels, the documents which were not incor- 
 porated but only extracted, Table VI. Lastly, 
 the doublet verses. Table VII. A list is also 
 needed of all other cross references between 
 the gospels, in order to search for any extracts 
 recurring in the same order in different 
 gospels; this is the only way to detect 
 scattered portions of documents. 
 
CHAPTEE III 
 
 THE CLASSES OF DOCUMENTS 
 
 8. The Nucleus {I). 
 
 We may first note the respective proportions 
 in which the different classes of documents 
 constitute the gospel of Matthew: — (1) 
 Original Nucleus, one-quarter ; (2) Episodes 
 arranged as in Mark only, less than one-fifth 
 (there are practically none in common with 
 Luke) ; (3) Episodes which are inserted at 
 different places in other gospels, one-fifth; 
 (4) Scattered verses following the order in 
 other gospels, one-fiftieth ; (5) Episodes 
 entirely out of relation to their place in other 
 gospels, one-fourteenth ; (6) Episodes entirely 
 unknown otherwise, two-sevenths. Thus 
 classes (4) and (5) are practically insignificant, 
 but the other four classes each contribute a 
 large share. 
 
THE NUCLEUS 21 
 
 The Nucleus is, by its nature, of closely the 
 same length in each gospel. It amounts to 
 nearly a quarter of the whole in Matthew and 
 Luke, and to two-fifths in Mark. The inser- 
 tions in the Nucleus are so frequent that there 
 are seldom more than two or three episodes of 
 Nucleus still left together; and in the two 
 chapters of the Trial and Passion, so minute 
 has been the gathering in of supplementary 
 detail, that the verses are almost alternately of 
 Nucleus and of insertions. 
 
 In the gospel of Luke the Nucleus was 
 retained from the third to sixth chapters ; 
 after that there are only two portions of it (in 
 chapters viii and ix) until the eighteenth 
 chapter. Nearly ten chapters have here been 
 inserted of entirely independent material which 
 was gathered by Luke. 
 
 The historical view of the Nucleus and the 
 tracing of its connections will be dealt with in 
 the next chapter. Here we observe only the 
 structural evidence, which is unquestionable. 
 The text of the Nucleus is given here as an 
 appendix, 
 
 B 2 
 
22 THE CLASSES OF DOCUMENTS 
 
 9. The Two-gospel Sequences (II). 
 
 In dealing with those episodes which occur 
 in two gospels in the same part of the Nucleus, 
 we touch one of the most interesting problems 
 of the enquu-y. In dealing with it we may be 
 met by a positive assertion that the Marcan 
 form is the earlier, and that no other conclu- 
 sion is open. On the contrary, in all the small 
 details of words, it appears that Mark has a 
 later form than Matthew. These facts are put 
 in an appendix, to avoid a long digression 
 here. At least, it must be granted that we 
 must come to the structural evidence without 
 any dictation from other criticism limiting our 
 conclusions. 
 
 On looking at Table IV, we see the remark- 
 able state of the connections between two 
 gospels only. There are first two short 
 passages of fourteen verses found in Matthew 
 and Luke, which are probably accretions 
 subsequent to Mark. Then come in strict 
 sequence with the Nucleus five passages, 
 ninety-eight verses, found in Mark and Luke, 
 down to Mark vi. Of these there are three 
 also in Matthew, but in different positions, 
 
TWO-GOSPEL SEQUENCES 23 
 
 and therefore accreted from documents 
 independently. At this point the Mark-Luke 
 connection practically ends, beyond this only 
 seven scattered verses being in common 
 sequence. Just before this break, begins the 
 series of Matthew- Mark sequence connections 
 which extend on to the end. What can be the 
 explanation of this sharp change in the relation 
 of the gospels to each other ? 
 
 Can it be that Luke has omitted all these 
 Matthew-Mark passages ? From their nature 
 that is very unlikely, as they were on subjects 
 of importance in a Gentile gospel, including 
 the defilement by words and not ceremonially, 
 the faith of the Syro-Phoenician woman, the 
 law of divorce, and the great commandment. 
 None of these would be omitted intentionally 
 by Luke. Also a theory of Lucan omissions 
 would not account for the absence of any 
 Matthew-Mark connections in earlier chapters. 
 
 Can it be that Luke had the Nucleus only 
 before the Matthew-Mark additions were 
 incorporated? But still that would not 
 account for Luke having passages in sequence 
 with Mark down to Mark vi and not beyond. 
 
 There seems to be only one solution to fit 
 
24 THE CLASSES OF DOCUMENTS 
 
 the case before us. This is that there was a 
 break during the compilation of Mark's 
 additions to the Nucleus, At first he was in 
 contact with an early stage of Luke's gospel, 
 and then abruptly in contact with an early 
 stage of Matthew's gospel. This view would 
 compel us to place Mark as contemporary 
 with an early stage of the other evangelists, 
 drawing upon their additions to the Nucleus, 
 but ceasing his accretions long before Matthew 
 and Luke ended the growth of their gospels. 
 
 10. The Scattered Documents (III). 
 
 We now turn to the third class of materials ; 
 in this the same internal order is maintained in 
 different versions, but they are inserted at 
 different places in the three gospels. This 
 class is therefore clearly marked out as 
 having existed in the form of separate 
 documents. These documents were then 
 incorporated or extracted by the evangelists, 
 at a date after the Nucleus had been added to 
 in common by Mark and Luke, and by Matthew 
 and Mark. 
 
 The principal document is the so-called 
 Sermon on the Mount, here lettered A. This 
 
THE SCATTERED DOCUMENTS 25 
 
 is always recognised as extending from 
 Matt. V 1 to vi 29. As, however, we see in 
 Luke two later episodes following his extracts 
 in the same order as they, so in Matthew it 
 seems that the Sermon had received an 
 accretion of two narratives, Matt, viii 5-13 
 and Matt, xi 2-24, before it was used by the 
 evangelists. These are on the centurion's 
 servant and the discourse about the Baptist. 
 The character of the Sermon is remarkable for 
 the absence of all detail of time and place in 
 it, for the entirely ethical and fundamental 
 character of it, and for the regular system and 
 arrangement of it as a whole. It obviously 
 belongs to the time when the relation of the 
 new teaching to the old was the first question 
 to the hearers, and when all the local and 
 personal facts were familiar, and did not need 
 any mention or allusion. It has every 
 characteristic of an encheiridion compiled 
 during the ministry or immediately afterwards. 
 Now, it is most instructive to see in what 
 way Mark and Luke used this document (see 
 Table V). Mark took out of it successively 
 two passages, Mark ix 50 and xi 25-26, 
 Luke used it largely when writing his great 
 
26 THE CLASSES OF DOCUMENTS 
 
 supplementary blocks of chapters, vi 20 to 
 viii 18 and x-xvii. His insertions shew that 
 he went through it three times to select 
 suitable quotations for his subjects. First he 
 inserted his chapters vi 20-21, 22-23, 28-36, 
 37-42, 31, 43; vii 10, 18-35; and x 12-16, 
 exactly in the order of the Sermon, excepting a 
 single verse. This shews how we must look 
 for a chain of scattered quotations in recognis- 
 ing the documentary source of other passages. 
 Then he went through it a second time for his 
 chapters xi to xiii, making ten extracts. Yet 
 a third time he resorted to it for three sayings 
 when writing chapter xvi ; see Table V. 
 
 We here get a view into the way in which 
 the documents were used, and how they were 
 worked one after another, through and through, 
 for the sake of grouping the material. But 
 the portions of documents which we can thus 
 identify are by no means the whole of them ; 
 for the recognition of the sources we are 
 entirely dependent on one episode being 
 quoted by two writers, in its original order 
 between other quotations. No doubt there 
 was much that was only quoted by one 
 evangelist, or was not quoted at all. 
 
THE SCATTERED DOCUMENTS 27 
 
 Another such document, of short length, C, 
 is the accusation of satanic agency and its 
 repudiation, Matt, xii 22-45. Less than half 
 of this was inserted by Mark in iii 22-30, and 
 this is in proper sequence with the Nucleus ; 
 but it was used by Luke in xi 14-32, out of 
 sequence, and one verse in vi 45. In short, it 
 was being used in building up the same passages 
 in which the previous document appears. 
 
 Another short document, E, condemning 
 the Pharisees, appears in Matt, xxiii 8-39 ; 
 it was used by Luke in his central block of 
 new chapters, with inversions, Luke xi from 
 37 to 52. 
 
 A third short document, F, was used in all 
 the gospels, but not in the order of the Nucleus. 
 It contains three parables : of the tares, the 
 mustard seed, and the leaven. These are in 
 Matt, xiii 24-43 : of that 24-32 is abbreviated 
 in Mark iv 26-32; and 31-33 is in Luke xiii 
 18-21. The last verses, 34-43, are greatly 
 abbreviated in Mark iv 33-34. 
 
 11, The Use of Doublets. 
 
 In the previous section, documents A and C 
 were both similarly used, and it might well be 
 
28 THE CLASSES OF DOCUMENTS 
 
 asked why they are not regarded as having 
 been originally one. Here we must turn to 
 the subject of doublets for a reply. Scattered 
 throughout all the gospels are occasional 
 repetitions of a saying twice in one gospel; 
 these are naturally termed doublets. A list of 
 some of those which are most obvious 
 is given in Table VII, with each side of the 
 references tabulated in order. To see the 
 utility of these, turn to the longest document, 
 the Nucleus. In that there are most doublets 
 in Luke, and we can see their meaning best 
 there. Of the 11 doublets in all Luke, 7 
 are in the Nucleus as regards one side only ; 
 but there is not a single instance of both sides 
 of a doublet occurring within the Nucleus. 
 Their absence shows that when a passage was 
 once used in a document, it was not repeated 
 in the same document. Such a conclusion 
 might be expected a priori, but we are here 
 able to prove it. Thus we see that a doublet 
 serves to shew that its two contexts are parts 
 of different documents. 
 
 Now, in the sermon A, and in the dociunent 
 C, there is a doublet, vii 17 and 20 (see the 
 parallel in sequence, Luke vi 43) similar to 
 
THE USE OF DOUBLETS 29 
 
 xii 33 and 37. This indicates that the docu- 
 ments were independent. Similarly, in the 
 sermon A and in E there is a doublet, Matt. 
 V 34 and xxiii 22, which shews these were 
 separate documents. 
 
 12. The Disintegrated Documents (IV). 
 
 The fourth class is that of documents which 
 have been in all cases disintegrated and used 
 for extracts. At first sight it seems far- 
 fetched to suppose that scattered verses in one 
 gospel had any connection with scattered 
 parallels in another. But we have learned 
 much from the treatment of the Sermon on 
 the Mount by Luke, who has a scattered 
 chain of fragments shewing where it has been 
 used. If one writer could thus break up and 
 utilise a document, two or three writers may 
 have done so; and thus there may only be 
 left a chain of verses in the same order in each 
 gospel, but widely scattered in quite different 
 contexts. We have therefore to look for the 
 occurrence of several episodes or sayings 
 repeated in different gospels, in the same 
 sequence though differing in context. Such 
 a chain we can identify as portions of a 
 
30 THE CLASSES OF DOCUMENTS 
 
 document which has been differently treated 
 by each writer. 
 
 "We can therefore trace thus two scattered 
 documents, the parallel quotations of which are 
 given in the Appendix, Table VI, lettered B 
 and D. 
 
 The block Matt, ix 32 to xi 27, from which 
 seven sayings are parallel in Mark and Luke, 
 might be thought to be due to a misplaced 
 part of the Nucleus. But there is a doublet 
 with the Nucleus in x 38-9 and xvi 24-5, 
 which shews that this is an independent 
 document, D. It seems to be an early form of 
 a commission to the apostles. 
 
 The other document, B, is very scattered, 
 from Matt, viii 23 to xxiv 41, which com- 
 prise fifteen passages parallel to Luke in the 
 same order throughout, except a transposition 
 of two in Luke xvii 25, 33. Where the 
 Marcan parallel is already reckoned as parallel 
 to either of the others in the Nucleus or two- 
 gospel sequences, it is marked =. These 
 passages in the two gospels indicate that B 
 had been incorporated by both Matthew and 
 Luke before Mark drew from either of them. 
 
 To thus find fifteen scattered passages 
 
THE DISINTEGRATED DOCUMENTS 31 
 
 remaining yet unchanged in their consecutive 
 order in different gospels, is a very astonishing 
 result, and it throws a flood of light on the 
 working system of accretion in the gospels. 
 
 13. The Isolated Episodes (V). 
 The fifth class is that of isolated episodes or 
 sayings, which are not in the same order or 
 connection in difibrent gospels. Of these there 
 are about thirty in Matthew, mostly of one or 
 two verses in length. The whole amount is 
 not more than about seventy-five verses, or one- 
 fourteenth of the gospel. This shews that not 
 much use was made of short sayings or 
 detached logia, from oral tradition which had 
 no context. 
 
 14. The Unrepealed Episodes (VI). 
 
 The sixth class is of episodes which are only 
 preserved in a single gospel, the material 
 which is peculiar to each evangelist. In 
 Matthew this is the largest class, two-sevenths 
 of the whole; and it is much the same in 
 Luke, But in Mark there are only two short 
 passages, nine verses in all, which are peculiar 
 to that gospel. This indicates that the second 
 
32 THE CLASSES OF DOCUMENTS 
 
 gospel was soon isolated from the fountain- 
 head of material in Judaea, while Matthew 
 seems to have long contmued to add to his 
 gospel, and Luke collected a large body of 
 documents which he carried away out of reach 
 of Mark to build up his extensive new 
 chapters, quite independently of the gospel of 
 Matthew, which remained in Jerusalem. 
 
 We have now seen how far purely structural 
 criticism will lead us, without looking at the 
 subjects of the documents or the connections 
 of ideas involved in the arrangement. 
 
 Everything that has been broiight to light is 
 entirely clear of personal opinions or supposi- 
 tions. It is diflBcult to see how any different 
 conclusions could be reached from the mechani- 
 cal facts of the sequences and of the distribution 
 of episodes which lie before us. 
 
CHAPTER IV 
 
 HISTORICAL CONNECTIONS 
 
 15. The Decades of Church History. 
 
 Having now seen how far a purely 
 impersonal sorting of the different classes of 
 material can explain the structure of the 
 gospels, we turn to the historical conditions 
 for light on the periods of the documents 
 thus separated. Down to this point, personal 
 judgment has not had any scope ; after this, 
 the historical bearings have to be estimated. 
 
 It is to be expected that the successive 
 stages of history of the early Church would 
 be reflected in the character of the episodes 
 which were thought most needful for public 
 teaching. This does not at all imply that 
 the episodes were invented at the appropriate 
 time ; but that, out of the large floating 
 mass of written memoranda and oral tradi- 
 tion, certain parts successively caught the 
 
 33 ^ 
 
34 HISTORICAL CONNECTIONS 
 
 general attention of th© Church, owing to 
 their applicability to the questions of the 
 period. These episodes, thus brought into 
 prominence by the conditions of the time, were 
 therefore incorporated in the Nucleus, or in 
 the gospels which gi'ew upon that. 
 
 There seems to be hardly a sufficient 
 appreciation of the vital differences which 
 existed in the interests and tone of the early 
 Church from one decade to another. A 
 question of organisation or of custom would 
 arise, which had not been thought of ten years 
 before, and which would never be debated ten 
 years later. The rapid changes of the early 
 Church, developing within a single generation 
 from an almost crushed Jewish sect in 
 Jerusalem to a power extending over the 
 whole civihsed world, necessitated an equally 
 rapid adjustment of its outlook to the chang- 
 ing conditions. We will here notice the 
 characteristics of each decade. In the dates 
 given we are not concerned with the small 
 differences of two or three years between 
 various authorities, the order of the changes 
 
THE DECADES OE CHUECH HISIXDEY 35 
 
 problem to Jewish minds was the proper 
 understanding of the law, which was not yet 
 abrogated in any particular. " Think not that 
 I am come to destroy the Law or the 
 Prophets : I am not come to destroy, but to 
 fulfil." The principles of the law, and their 
 genuine application were the main subjects 
 that appealed to the hearers. The Jew was 
 eaten up with legality at the time, and the 
 main question of the day to thoughtful minds 
 was, how that burden should be lightened 
 without losing the essential principles. The 
 whole Sermon on the Mount is occupied with 
 the discrimination of formalities and essentials. 
 The interest in the baptism of John and his 
 history also belongs to this age. 
 
 30-40. The period of the Church in 
 Jerusalem is marked by the great questions of 
 the relation of the Church as a community to 
 the general mass of Judaism. The Temple 
 was the centre of teaching, and only by the 
 compulsion of persecution was the Church 
 being forced into an independent attitude. 
 We may gain some living impression of the 
 situation by looking at the relation of the 
 early Wesleyans to the Established Chm-ch. 
 
36 HISTORICAL CONNECTIONS 
 
 An order of friars or derwishes is similarly- 
 united by its special rules and beliefs, while 
 yet subject to the religion and laws of the 
 general community around it. Narratives 
 became needful in order to explain the past 
 events to the five thousand who had joined the 
 new party (Acts iv 4). 
 
 40-50. The beginning of the next period is 
 marked by the founding of churches outside of 
 Jerusalem. That of Antioch is described, and 
 there the definite title of Christians was 
 adopted in 42, Quite as early must have 
 been the Church of Alexandria, when we con- 
 sider the enormous Jewish population of 
 Egypt, and its close relation to Palestine. 
 Stephen disputed with the synagogue of the 
 Libyans, Cyrenians, and Alexandrians, before 
 36. The interest of the time lay in the 
 Diaspora, and the equal importance of the 
 Jewish communities wherever they might be. 
 The Samaritans were welcomed, and Gentile 
 proselytes such as the centurion Cornelius. 
 The law was beginning to be regarded as 
 partly obsolete or abrogated. Local explana- 
 tions regarding scenes of narratives now 
 became needful. 
 
THE DECADES OF CHURCH HISTORY 37 
 
 50-60. The Gentile period was now develop- 
 ing. As early as 48 the Gentiles as a body 
 asked for teaching at Antioch, and the first 
 blast of the new age of the Church came in 
 the open declaration, " seeing ye put it from 
 you . . . lo, we turn to the Gentiles." No 
 longer must a Gentile be regarded as a 
 proselyte. Even in the heart of Judaism the 
 law was declared void by 48 or 50, and only 
 the most fundamental morality was required 
 to be observed by the Gentile converts. The 
 road to Christianity no longer passed through 
 Judaism, To this age there was a special 
 meaning in the Prodigal Son, and in the 
 subjection to kings and rulers. The explana- 
 tions of the law now became necessary for the 
 Gentiles to understand the narratives and 
 allusions. 
 
 60-70. The age of external persecution and 
 trouble began with Paul being sent a prisoner 
 to Rome in 60. It was in full course in 
 Nero's persecution in the year 64 in Rome. 
 Paul's martyrdom followed in 66. The 
 immense national tragedy of the fall of 
 Jerusalem in 70 must have shaken the Jewish 
 world far more than the fall of Rome shook 
 
 c 2 
 
38 HISTORICAL CONNECTIONS 
 
 the Roman world, as it involved the religious 
 as well as the national centre. Henceforward 
 Christianity lost its sense of any tie to 
 Judaism. 
 
 Now, looking at the characteristics of these 
 periods, we see how not only was there an 
 entirely new problem and new atmosphere of 
 thought in each decade, but also how the 
 interests and questions of one or two decades 
 before or after had either passed away or were 
 as yet unthought of. And when we notice 
 how the fulfilling of the law is the main theme 
 of the Nucleus, and. how little of the completed 
 gospels refer to the Gentile problems, we must 
 see how devoid of historic sense is the 
 anachronism of supposing the main body of 
 the gospels to have originated as late as the 
 Gentile period. 
 
 16. The Historic Position oj the Nucleus. 
 
 We are now prepared to estimate the posi- 
 tion shewn by the Nucleus in relation to the 
 known history. When we search through it, 
 as given in the Appendix, there is not a single 
 idea or incident recorded which steps beyond 
 the field of thought of the ministry and of the 
 
HISTORIC POSITION OF THE NUCLEUS 39 
 
 Church at Jerusalem in its earlier growth. 
 Even in the stage after this the Syro-Phoenician 
 was still looked on as a " dog " not worthy of 
 the children's bread. 
 
 When the geographical position is regarded 
 the result is still more trenchant. Galilee is 
 only vaguely named without indicating a single 
 locality. There is but one precise statement of 
 any place north of Jerusalem and Jericho. 
 That exception is Caesarea (Matt, xvi 13), and 
 that exactly localised account was doubtless 
 due to Philip the evangelist of Caesarea 
 (Acts xxi 3), who was at Jerusalem by 30 a.d. 
 (Acts vi 5). Otherwise it seems that during 
 the formation of the Nucleus, and before the 
 separate gospels began to be constructed upon 
 it, the Galilean ministry was but vaguely 
 realised by the Church at Jerusalem. 
 
 The narratives are quite different as soon as 
 we touch the later period of only two gospels 
 in sequence. By the time of that growth the 
 Galilean narratives had come to be incorporated, 
 and we find named Capernaum, Tyre, Sidon, 
 Gadara, Magdala, Dalmanutha, the Syro- 
 Phoenician, and Jairus. This local detail is 
 foreign to the Nucleus, and its absence shews 
 
40 HISTORICAL CONNECTIONS 
 
 how entirely that belonged to the Jerusalem 
 Church, while the names in the northern 
 episodes were brought in from documents 
 which had originated in Galilee. 
 
 Another strong evidence of the early date of 
 the Nucleus is its treatment of the Resurrection 
 period. It is full of minute detail down to the 
 Burial; but only three or four verses at the 
 utmost can be in the common basis of the 
 gospels regarding the Resurrection. Yet the 
 Resurrection was preached at a very early date 
 (Acts ii 32; iv 2, 33; vii 56; x 40), and 
 were the Nucleus even ten years later there 
 would have been a full record about it. The 
 close of the Nucleus suggests a document 
 drawn up within a few months of the final 
 events. 
 
 Now that the Nucleus is before us in the 
 Appendix, it may be noticed how various links 
 of episodes have been broken by the insertion 
 of additions, even at a very early period of 
 grovrth. The references here are to Matthew. 
 After the preaching of the Baptist, the call of 
 Simon and Andrew (iv 22) is continuous with 
 the going into Simon's house (viii 14). After 
 saying that the sick were brought (viii 16), 
 
THE NUCLEUS 41 
 
 there follows (ix 2) a case of palsy. The 
 position of new doctrine is illustrated by the 
 parables of the old garment and old bottles 
 (ix 7) continued in (xii 1) the episode of 
 eating corn on the Sabbath and healing on the 
 Sabbath. The statement of universal relation- 
 ship to the disciples (xii 50) may well have 
 been the close of a primitive group of narrative 
 dealing with the early questions about the law. 
 The succeeding matter refers more to the 
 aspect of the Church. The miracle of the 
 loaves (xiv 13-20) has been thrust in between 
 the perplexity of Herod (xiv 1-2 ; Luke ix 7) 
 and the answering paragraph (xvi 13-16 ; 
 Mark viii 27-31). The setting of a child in 
 the midst (xviii 1-5) was followed immediately 
 by children being brought to be blessed 
 (ix 13), though in Luke nine chapters have 
 been interpolated between the two halves of 
 the episode (Luke ix 48 to xviii 15). The 
 final visit to Jerusalem and the Crucifixion 
 occupied nearly half of the Nucleus, and were 
 expanded by numerous small insertions after- 
 wards. Such was the teaching of the Church 
 in Jerusalem before the Galilean documents 
 had been collected and incorporated. 
 
42 HISTORICAL CONNECTIONS 
 
 Though the extent of the Nucleus is self- 
 defined by the extent of matter in the same 
 sequence in all three gospels, yet in the 
 question of detail as to which of the three 
 versions is nearest to the original, personal 
 judgment must come in. The choice of 
 wording which has been made here in the 
 Appendix is settled by the adoption of which- 
 ever version appeared to be the simpler and 
 earlier in its ideas and expressions. The 
 result is that 161 verses of Matthew, 97 verses 
 of Mark, and 3 verses of Luke were adopted 
 as being apparently the earliest forms. But 
 not a word is omitted which is found in all 
 three versions. Further detail belongs to the 
 domain of textual and verbal criticism, and in 
 this immense field there is unlimited scope for 
 research. Here we must Hmit our view to 
 structural criticism. 
 
 17. The Two-Gospel Additions. 
 After the compilation of the Nucleus, the 
 stage is reached where the additions to it 
 were not universally used, but it began to 
 grow on difibrent lines into different gospels. 
 Those double narratives which are in sequence 
 
THE TWO-GOSPEL ADDITIONS 43 
 
 with each other, and in the same sequence in 
 the Nucleus, were the earliest independent 
 accretions. We have seen that the structural 
 facts lead to the conclusion that Mark was in 
 contact with Luke for the eariier third, and in 
 contact with Matthew for the later part of his 
 gospel. 
 
 Can we trace the historical position of such 
 a sudden change diu-ing the construction of 
 Mark's gospel ? Mark was with Paul in the 
 journey of 45 a.d. and was taken by Barnabas 
 in the journey of 49 a.d. As he lived at 
 Jerusalem before these journeys (Acts xii 12), 
 it is probable that he homed there later, after 
 the j ourneys. The tradition of his Alexandrian 
 episcopate is far too strong to be set aside ; 
 and it is impossible not to suppose that the 
 immense Jewish population of Alexandria and 
 the Delta, which was in constant intercourse 
 with Judaea, would not be evangelised as 
 readily as the more distant and pagan Antioch. 
 The close of his episcopate was in the eighth 
 year of Nero, 62 a.d. (Euseb. Eoc. Hist, ii 
 24), when we find that he had left Egypt and 
 gone to Eome (Philemon 24). He seems 
 thus to have resided at Alexandria somewhere 
 
44 HISTORICAL CONNECTIONS 
 
 between 49 and 62 ; and the need of a written 
 record for his converts there would soon be 
 felt. 
 
 Now, as Blass points out {Phil. Gos. 33), 
 Luke went to Jerusalem in 54 and left in 56, 
 during which time he acquired his "perfect 
 understanding" from those who "from the 
 beginning were eye-witnesses" (Luke i 2, 3). 
 This would have been a very likely place and 
 period for Mark to be compiling his gospel 
 for his Egyptian converts, side by side with 
 Luke. 
 
 Mark seems to have reached chapter vi, 
 using the same material in the same order as 
 Luke, Then apparently Luke left Jerusalem 
 with all his collected material, as yet uncom- 
 piled beyond Luke ix. Mark then seems to 
 have obtained a copy of the Nucleus with 
 Matthew's additions so far as yet made, and 
 from that finished his gospel for the Egyptian 
 Christians. That he did not keep his gospel 
 in Palestine for any length of time is shewn 
 by his having no supplementary accretions 
 that are not in Matthew and Luke, excepting 
 one brief generality (iii 9-12), a brief miracle 
 (viii 22-26), and the doubtful end (xvi 16-20), 
 
THE TWO-GOSPEL ADDITIONS 45 
 
 fourteen verses in all. He did not long remain 
 surrounded by current tradition and docu- 
 ments, but was isolated with the early stage of 
 Matthew's gospel from chapter vi onward. 
 Such seems to be the most likely historical 
 setting of the curious connections which we 
 have seen on examining the passages which 
 are common to any two gospels. 
 
 We may be met with the dogma that the 
 gospels must be later than the destruction of 
 Jerusalem, which is prophesied in them. That 
 dogma has, however, been exploded by the 
 historical facts quoted by Blass. Savonarola's 
 prophecies, given in 1496 and printed in 1497, 
 foretold the sack of Eome, even down to the 
 detail of stabling horses in the churches, which 
 took place in 1527. Such a detail seemed 
 excessively unlikely before the rise of Luther- 
 anism ; yet it came to pass. Such close 
 fulfilment cannot destroy the fact that 
 Savonarola's prediction was printed thirty 
 years before the event; no more, therefore, 
 does the partial fulfilment of the less detailed 
 prophecy against Jerusalem disprove the 
 dating of the compilation of the gospels fifteen 
 years before the event, or disprove the prophecy 
 
46 HISTORICAL CONNECTIONS 
 
 having been given forty years before the event. 
 Whatever beliefs may be held about such facts, 
 the historical parallel frees us from any a 
 priori Umitations of dating. 
 
 18. Connections of Scattered Documents. 
 
 The third class of accretions is that of whole 
 documents which were incorporated, or those 
 from which selections have been used. One 
 of the earliest of these documents, the Sermon 
 on the Mount, is concerned with the fulfil- 
 ment of the law and the true meaning of its 
 principles, questions which belonged entirely 
 to the period of the Ministry. 
 
 The allusions in Document C (in Appendix) 
 to Jonah and the men in Nineveh, and the 
 Queen of the South, all agree to that being of 
 the same age. 
 
 The lines on the Pharisees, in E (Appendix), 
 seem equally to be of the age of the Ministry. 
 And the parables of the tares and the leaven, 
 in F (Appendix), appear also to be early. 
 
 The whole group, therefore, is of early 
 documents, applicable to conditions before 
 those of the organised Church, although they 
 
SCATTERED DOCUMENTS 47 
 
 were not incorporated till after the partition of 
 the gospels. 
 
 The fourth class is of two documents which 
 are entirely scattered into verses and short 
 sayings, in D and B, Appendix. The group 
 D is concerned with the mission of the 
 apostles, whose names it was needless to 
 record until the Church had scattered from 
 Jerusalem. This was apparently the earliest 
 form of the evangelising orders. 
 
 The longer document, B, starts with Galilean 
 narrative about the Gergesenes and Jairus ; it 
 includes the evangelising orders, and the predic- 
 tion of being taken before governors and kings, 
 and being persecuted, and the predictions of 
 the end. All this accords with its belonging 
 to the Diaspora period down to 50, or even the 
 Gentile period down to 60, and points to its 
 being a later document than the others. 
 
 19. Changes in Expressions. 
 
 Here we should note some usages and 
 differences of expression and idea, which are of 
 historical importance as indicating periods. 
 Throughout the Nucleus the title "Son of 
 
48 HISTORICAL CONNECTIONS 
 
 Man" is constantly used; but we never find 
 the title "Son of God." The period of this 
 change is very definitely stated in the Acts. 
 Stephen speaks of the Son of Man on the right 
 hand of God. But after the conversion of 
 Saul in 37 a.d., we read for the first time, "he 
 preached Christ in the synagogues that he is 
 Son of God." After that Peter continued, 
 certainly till 40, to use his earher expression of 
 Jesus Christ of Nazareth (iii 6, iv 10, x 36 
 and 38). Hence the use of the title of " Son 
 of God" marks the Diaspora period (a.d. 40 
 and onward), and had scarcely arisen in the 
 Jerusalem period (a.d. 30 to 40). 
 
 In Matthew the "kingdom of heaven" is 
 the usual term ; whereas it is never found in 
 Mark or Luke (nor in the later books), the 
 term being there always the "kingdom of 
 God," The only instance of the term "king- 
 dom of God " in the Nucleus is in Matt, xix 
 24 ; there it is in a verse which is a repetition 
 of the previous verse 23, where the kingdom of 
 heaven is named. It is probable that this 
 repetition is a parallel version, using the simile 
 of the camel and the eye of a needle, which has 
 been introduced from the margin. The " king- 
 
CHANGES IN EXPRESSIONS 49 
 
 dom of heaven" is therefore the original 
 expression throughout. 
 
 The term "gospel," euangelion, is a late one, 
 not found before 53 a.d. It was freely used 
 by Matthew and Mark, but never by Luke, 
 and only twice in the Acts. On the other 
 hand, the verb evangelise is commonly used by 
 Luke and in the Acts, but never in Mark, and 
 only once in Matthew. Such a usage strongly 
 shews the common origin of Luke's gospel and 
 Acts. 
 
 20. The Latest Additions. 
 
 The fifth class is of scattered sayings which 
 are never in the same order in different 
 gospels ; and the sixth class is of sayings and 
 episodes which only occur in one gospel. 
 These classes are almost entirely in Matthew 
 and Luke, and are the accretions which were 
 added after the gospels had finally parted 
 company. Naturally, much of these editions 
 was of early material which had not yet been 
 incorporated. But some passages seem by 
 their subject to reflect the interests of the 
 Diaspora and Gentile periods. 
 
 In Matthew the later passages seem to be 
 
50 HISTORICAL CONNECTIONS 
 
 the genealogy (of Jewish interest) and the first 
 chapter. Also iv 23-5, viii 28-34 ("thou Son 
 of God "), xi 25-27, xvii 24-27, xxi 28-32, the 
 disobedient son, xxii 1-14 (the wedding guest) 
 the fate of Judas and the field of blood " unto 
 this day," in xxvii 3-10, and the Pilate 
 episodes, xxvii 19, 24-5, 62-6, and xxviii 2-4, 
 11-18. Lastly, the Herod narrative in chapter ii 
 seems late, and might well have been added 
 owing to Nero's persecution. 
 
 Turning to Luke, a large mass of his gather- 
 ing seems to be quite of the early period, but 
 we can perhaps see the interests of the 
 Diaspora and Gentiles in other passages. 
 Such are the praise of the Samaritan (x 25- 
 37) ; Martha cumbered about much serving, 
 reflecting on ceremonialism; and the address 
 to the daughters of Jerusalem. Of the Gentile 
 period may be the insertion of the episode 
 iv 16-30, with the bitter remark that Elijah 
 was sent to Sarepta, a city of Sidon, and none 
 were cleansed but Naaman the Syrian. The 
 whole of chapters i and ii and the genealogy 
 seem to be late in interest, from the importance 
 of Mary and the long canticles. The Pilate 
 and Herod passage, xxiii 4-15, seems also to 
 
THE LATEST ADDITIONS 51 
 
 be later than the general narration in which it 
 is inserted. 
 
 On looking at the localisation of the scattered 
 sayings, it is seen that later documents were 
 used than those of the Nucleus. As we have 
 noted, the Nucleus names no localities in the 
 north, but only Galilee in general, while the 
 two-gospel additions bring in Galilean detail. 
 In the scattered episodes in Matthew are 
 DecapoHs, Capernaum, Nazareth, Bethlehem, 
 and the name Gergesenes or Gerasenes, other- 
 wise Gadarenes in Mark and Luke. The 
 carelessness of the Jerusalem compiler about 
 Galilee is shewn by substituting "a certain 
 ruler" for Jairus. 
 
 In Luke there are many Galilean names. 
 One point shews that Luke collected his new 
 material himself in visiting Galilee, and did 
 not only use local documents which were 
 brought from there. In an episode which 
 he alone inserts (iv 28-9) "they in the syna- 
 gogue . . . thrust him out of the city, and 
 led him unto the brow of the hill whereon their 
 city was built." The description was vsrritten 
 by one who describes a place which he has 
 seen but not lived in; the city is strange — 
 
52 HISTORICAL CONNECTIONS 
 
 " their city "• — and the position was remarkable 
 and not familiar. A similar point is that 
 Matthew and Mark, writing at Jerusalem, say 
 " the Sea of Galilee," which no one in Galilee 
 would call it. But Luke, collecting narrative 
 in Galilee, uses the local name, "Sea of 
 Gennesaret," which distinguished it from the 
 other Galilean lake of Merom. We also find 
 named by Luke, Nazareth, Capernaum, Nain, 
 and the persons Mary of Magdala, Joanna wife 
 of Chuza, Susanna, and Zacchaeus. These 
 names bear out his having collected material 
 apart from the self-centred Church of 
 Jerusalem. And this accords with his state- 
 ment that he collected material from those 
 who " from the beginning were eye-witnesses " 
 — that is, from the early preaching in Galilee. 
 
 21. Summary. 
 
 We may now summarise the general 
 position which we have reached in this 
 enquiry. 
 
 The common use of writing among the 
 lower classes in Roman times, and also the 
 presence of a professional scribe among the 
 
SUMMARY 53 
 
 apostles, make it probable that early notes and 
 documents of Christian teaching were in use. 
 The need of a written record for the churches 
 which were springing up in distant regions 
 before 50 a.d., would make some formal collec- 
 tion of documents requisite by then. Some 
 form of gospels was thus both probable and 
 necessary at an early date. 
 
 The personal judgment of style and 
 probabilities is so variable, that some form of 
 impersonal criticism is required. Such is to 
 be found in structural criticism, the results of 
 which are matters of fact rather than of 
 opinion. On applying this, we find that the 
 main classes of material in the gospels are : 
 the Nucleus of episodes in the same order in 
 all three gospels ; the additions in the same 
 order common to two gospels; the additions 
 irregularly inserted in two ; the additions only 
 in one gospel. The irregular additions are of 
 whole documents, or of scattered sayings 
 inserted in the same order, shewing how 
 documents were read through to extract 
 material. 
 
 The Nucleus was compiled, probably in 
 Jerusalem, before any Galilean documents 
 
 D 2 
 
54 HISTORICAL CONNECTIONS 
 
 were publicly recognised there. All the 
 classes of later additions have Galilean detail. 
 In the two-gospel passages Mark and Luke 
 are in common for more than a third; after 
 that, Matthew and Mark are in common. 
 This shews a change in the sources of Mark's 
 additions to the Nucleus. Further, Mark 
 ceased to add to his gospel after obtaining 
 Matthew's help. The Sermon on the Mount 
 is the longest, and apparently the earliest, 
 document that was separately used by each 
 writer. Other documents can be traced which 
 were only used for extracts by each writer. 
 
 Taking historical facts into account, we see 
 the changes of standpoint and of interests in 
 each decade of the early Church. The subjects 
 dealt with in the gospels are mostly those of 
 importance before 40 a.d., while but httle 
 refers to the Diaspora and the Gentile stages 
 of 50 and 60 a.d. 
 
 The Nucleus, when restored to shape by 
 removing the accretions, shews continuity in 
 (1) the call of Simon, followed by entering his 
 house ; (2) the parable of the old bottles, 
 followed by the plucking corn on the Sabbath ; 
 (3) the setting a child in the midst, followed 
 
SUMMARY 55 
 
 by children being brought to be blessed. All 
 of these connections have been broken by 
 many chapters of insertions. Such connec- 
 tions, and the absence of Galilean detail in the 
 Nucleus, are entirely shewn by the structure 
 "without any effect of opinion or selection. 
 
 The relation of the gospels which is seen to 
 be most likely is that Mark and Luke 
 collaborated on additions to the Nucleus, when 
 in Jerusalem, 54-56. After the first third was 
 written, Luke left with his material which he 
 had personally collected in Galilee, and finished 
 his gospel elsewhere. Mark then obtained 
 Matthew's gospel, so far as then accreted, and 
 finished his gospel, which remained in Egypt 
 isolated from further accretion. 
 
 No apology is needed for treating the 
 personalities of the evangelists as historical. 
 The age of the writings named from them is 
 guaranteed by the early period of the dominant 
 interests which are shewn. No other persons 
 in that age could have usurped their places. 
 
 A great deal of research yet remains to be 
 done in detail, as to the limits of the original 
 documents, the periods at which they were 
 
56 HISTORICAL CONNECTIONS 
 
 inserted by each evangelist, and the dis- 
 crimination of cases where an episode has been 
 omitted by one, or brought in from a different 
 source by another. This involves all the 
 questions of various readings, and of varying 
 original editions, which are the subjects of 
 textual criticism. Here we have only dealt 
 with structural criticism, and some of its 
 historical applications. 
 
APPENDIX 
 
 THE NUCLEUS AND OTHER 
 SEPARATE DOCUMENTS 
 
 In order to shew more clearly the results of 
 this study, the Nucleus is here placed togethei*. 
 The extent of the text here is solely settled by 
 the three synoptic gospels agreeing upon it in 
 its present order. Where one gospel differs 
 materially in order from others, then the 
 probability is that the passage was inserted 
 later, and was not in the general Nucleus which 
 underlies all the gospels. There may have 
 been other passages in the Nucleus originally, 
 but this is the minimum, and it is very unlikely 
 that any verse here included did not belong to 
 the narrative before the growth of the separate 
 gospels. 
 
 The episodes here are therefore placed 
 together solely on structural grounds, apart 
 from any question of opinion. But the 
 selection, from among the three versions, of 
 the one which seems the earliest form of each 
 
 67 
 
68 APPENDIX 
 
 episode, is a secondary question. The prefer- 
 ence has been given to that version which has 
 most in common with the others, and which is 
 therefore the least affected by later reflections 
 and suggestions. 
 
 This text therefore represents as nearly as 
 we can see it the narrative used in the Church 
 at Jerusalem, probably before 40 a.d., certainly 
 before 50 a.d., upon which the evangelists later 
 built the gospels suited to their respective 
 churches. 
 
 If we enquire what this was likely to have 
 been called at that time, the term gospel — euan- 
 gelion, or good tidings — was yet unknown. The 
 euangelion never appears in the Nucleus, only 
 once in a two-gospel passage, and not in 
 Acts till 53 A.D. ; but the term doctrine or 
 teaching was used (Acts ii 42, v 28). The 
 word Christian was not yet used, but the new 
 teaching was called " the Way." Saul searched 
 "if he found any of the Way" (Acts ix 2). 
 The damsel with the spirit of Python said 
 that Paul and Silas " shew unto us the Way of 
 salvation" (Acts xvi 17). Aquila expounded 
 "the Way of God" (Acts xviii 26). At 
 Ephesos "divers spake evil of the Way " (Acts 
 xix 9 ; and " there arose no small stir about 
 the Way" (xix 23). "After the Way, which 
 they call heresy, so worship I the God of my 
 fathers " (Acts xxiv 14). The Enghsh version 
 has obscured this term by mistranslating it 
 " that way " instead of " the Way." Those who 
 
THE NUCLEUS 59 
 
 followed the Way were called " such as should 
 be saved " (Acts ii 47). So, if a title were 
 given to this Nucleus, it would probably have 
 been : 
 
 THE TEACHING OF THE WAY 
 FOE, SUCH AS SHOULD BE SAVED. 
 
 John the Baptist came preaching in the wilderness of 
 Judaea. And saying, Repent ye : for the kingdom of 
 heaven is at hand. (For this is he that was spoken of by 
 the prophet Esaias, saying, The voice of one crying in the 
 wilderness, Prepare ye the way of the Lord, make his 
 path straight.) And there went out unto him all the 
 land of Judaea, and they of Jerusalem, and were all 
 baptized of him in the river of Jordan, confessing their 
 sins. And John preached, saying. There cometh one 
 mightier than I after me, the latchet of whose shoes I 
 am not worthy to stoop down and unloose. I indeed have 
 baptized you with water : but he shall baptize you with 
 the Holy Ghost. 
 
 And it came to pass in those days, that Jesus came 
 from Galilee, and was baptized of John in Jordan. And 
 straightway coming up out of the water, he saw the 
 heavens opened, and the Spirit like a dove descending 
 upon him : And there came a voice from heaven, saying, 
 Thou art my beloved Son, in whom I am well pleased. 
 And immediately the ^ Spirit driveth him into the 
 wilderness. And he was there in the wilderness 
 forty days tempted of Satan ; and was with the wild 
 beasts. 
 
 Now after that Jesus came into Galilee, and began to 
 preach, and to say. Repent ; for the kingdom of heaven 
 
60 APPENDIX 
 
 is at hand. And Jesus, walking by the sea of Galilee, 
 saw two brethren, Simon called Peter, and Andrew his 
 brother, casting a net into the sea : for they were fishers. 
 And he saith unto them, Follow me, and I wiU make you 
 fishers of men. And they straightway left their nets, and 
 followed him. And going on from thence, he saw other 
 two brethren, James the son of Zebedee, and John his 
 brother, in a ship with Zebedee their father, mending 
 their nets ; and he called them. And they immediately 
 left the ship and their father, and followed him. And 
 when Jesus was come into Peter's house, he saw his wife's 
 mother laid, and sick of a fever. And he touched her 
 hand, and the fever left her : and she arose, and 
 ministered unto them. 
 
 When the even was come, they brought unto him many 
 that were possessed with devils : and he cast out the 
 spirits with his word, and healed all that were sick : And, 
 behold, they brought to him a man sick of the palsy, 
 lying on a bed : and Jesus seeing their faith said unto 
 the sick of the palsy ; Son, be of good cheer ; thy sins be 
 forgiven thee. And, behold, certain of the scribes said 
 within themselves. This vian blasphemeth. And Jesus 
 knowing their thoughts said, Wherefore think ye evil in 
 your hearts } For whether is easier, to say. Thy sins be 
 forgiven thee ; or to say. Arise, and walk ? But that ye 
 may know that the Son of man hath power on earth to 
 forgive sins (then saith he to the sick of the palsy). Arise, 
 take up thy bed, and go unto thine house. And he arose, 
 and departed to his house. But when the multitudes saw 
 it, they marvelled, and glorified God, which had given 
 such power unto men. 
 
 And as he passed by, he saw Levi the son of Alphaeus 
 sitting at the receipt of custom, and said unto him, Follow 
 me. And he arose and followed him. And it came to 
 pass, as Jesus sat at meat in the house, behold, many 
 
THE NUCLEUS 61 
 
 publicans and sinners came and sat down with him and 
 his disciples. And when the Pharisees saw it, they said 
 unto his disciples, Why eateth your Master with publicans 
 and sinners? But when Jesus heard that, he said unto 
 them, They that be whole need not a physician, but they 
 that are sick. But go ye and learn what that meaneth, I 
 wiU have mercy, and not sacrifice : for I am not come to 
 caU the righteous, but sinners to repentance. 
 
 Then came to him the disciples of John, saying, Why 
 do we and the Pharisees fast oft, but thy disciples fast 
 not .'' And Jesus said unto them. Can the children of the 
 bridechamber mourn, as long as the bridegroom is with 
 them ? but the days will come, when the bridegroom shall 
 be taken from them, and then shall they fast. No man 
 putteth a piece of new cloth unto an old garment, for that 
 which is put in to fill it up taketh from the garment, and 
 the rent is made worse. Neither do men put new wine 
 into old bottles : else the bottles break, and the wine 
 runneth out, and the bottles perish : but they put new 
 wine into new bottles, and both are preserved. 
 
 At that time Jesus went on the sabbath day through 
 the corn ; and his disciples were an hungred, and began 
 to pluck the ears of corn, and to eat. But when the 
 Pharisees saw it, they said unto him. Behold, thy disciples 
 do that which is not lawful to do upon the sabbath day. 
 But he said unto them, Have ye not read what David did, 
 when he was an hungred, and they that were with him ; 
 How he entered into the house of God, and did eat the 
 shewbread, which was not lawful for him to eat, neither 
 for them which were with him, but only for the priests ? 
 Therefore the Son of man is Lord also of the sabbath. 
 And he entered again into the synagogue ; and there was 
 a man there which had a withered hand. And they 
 watched him, whether he would heal him on the sabbath 
 day ; that they might accuse him. And he saith unto 
 
62 APPENDIX 
 
 the man which had the withered hand, Stand forth. And 
 he saith unto them. Is it lawful to do good on the sabbath 
 days, or to do evil? He saith unto the man, Stretch 
 forth thine hand. And he stretched it out : and his hand 
 was restored whole as the other. Then the Pharisees went 
 out, and held a council against him, how they might 
 destroy him. But when Jesus knew it, he withdrew 
 himself from thence. 
 
 There came then his brethren and his mother, and, 
 standing without, sent unto him, calling him. And the 
 multitude sat about him, and they said unto him. Behold, 
 thy mother and thy brethren without seek for thee. And 
 he answered them, saying. Behold my mother and my 
 brethren ! For whosoever shall do the will of God, the 
 same is my brother, and my sister, and mother. 
 
 The same day went Jesus out of the house, and sat by 
 the sea side. And great multitudes were gathered 
 together unto him, so that he went into a ship, and sat ; 
 and the whole multitude stood on the shore. And he 
 spake many things unto them in parables, saying, Behold, 
 a sower went forth to sow ; And when he sowed, some 
 seeds fell by the way side, and the fowls came and 
 devoured them up : Some fell upon stony places, where 
 they had not much earth : and forthwith they sprung up, 
 because they had no deepness of earth : And when the 
 sun was up, they were scorched ; and because they had no 
 root, they withered away. And some fell among thorns ; 
 and the thorns sprung up, and choked them : But other 
 fell into good ground, and brought forth fruit, some an 
 hundredfold, some sixtyfold, some thirtyfold. Who hath 
 ears to hear, let him hear. And the disciples came, and 
 said unto him. Why speakest thou unto them in parables ? 
 He answered and said unto them. Because it is given unto 
 you to know the mysteries of the kingdom of heaven, but 
 to them it is not given. When any one heareth the word 
 
THE NUCLEUS 63 
 
 of the kingdom^ and understandeth it not^ then cometh 
 the wicked one, and catcheth away that which was sown 
 in his heart. This is he which received seed by the way 
 side. But he that received the seed into stony places, 
 the same is he that heareth the word, and anon with joy 
 receiveth it ; yet hath he not root in himself, but dureth 
 for a while : for when tribulation or persecution ariseth 
 because of the word, by and by he is offended. He 
 also that received seed among the thorns is he that 
 heareth the word ; and the care of this world, and 
 the deceitfulness of riches, choke the word, and 
 he becometh unfruitful. But he that received seed 
 into the good ground is he that heareth the word, 
 and understandeth it; which also beareth fruit, and 
 bringeth forth, some an hundredfold, some sixty, some 
 thu-ty. 
 
 Now Herod the tetrarch heard of all that was done by 
 him : and he was perplexed, because that it was said of 
 some, that John was risen from the dead. 
 
 (When Jesus heard of it, he departed thence by ship 
 into a desert place apart : and when the people had 
 heard thereof, they followed him on foot out of the 
 cities. And Jesus went forth, and saw a great multi- 
 tude, and was moved with compassion toward them. 
 And when it was evening, his disciples came to him, 
 saying. This is a desert place, and the time is now past ; 
 send the multitude away, that they may go into the 
 villages, and buy themselves victuals. But Jesus said 
 unto them. They need not depart ; give ye them to eat. 
 And they say unto him. We have here but five loaves, 
 and two fishes. And he commanded the multitude to 
 sit down on the grass, and took the five loaves, and the 
 two fishes, and looking up to heaven, he blessed, and 
 brake, and gave the loaves to his disciples, and the 
 disciples to the multitude. And they did all eat, and 
 
64 APPENDIX 
 
 were filled : and they took up of the fragments that 
 
 remained twelve baskets full.) 
 And Jesus went out, and his disciples, into the towns of 
 Caesarea Philippi : and by the way he asked his disciples, 
 saying unto them. Whom do men say that I am ? And 
 they answered, John the Baptist ; but some say, Elias ; 
 and others. One of the prophets. And he saith unto 
 them, But whom say ye that I am ? And Peter answereth 
 and saith unto him. Thou art the Christ. And he charged 
 them that they should teU no man of him. 
 
 And he began to teach them, that the Son of man must 
 suiFer many things, and be rejected of the elders, and of 
 the chief priests, and scribes, and be killed, and after 
 three days rise again. Then said Jesus unto his disciples. 
 If any man will come after me, let him deny himself, and 
 take up his cross and follow me. For whosoever will 
 save his life shall lose it : and whosoever will lose his life 
 for my sake shall find it. For what is a man profited, if 
 he shall gain the whole world, and lose his own soul ? or 
 what shall a man give in exchange for his soul ? Whoso- 
 ever therefore shall be ashamed of me and of my words, 
 in this adulterous and sinful generation, of him also shall 
 the Son of man be ashamed, when he cometh in the glory 
 of his Father with the holy angels. Verily I say unto 
 you. There be some standing here, which shall not taste 
 of death, till they see the Son of man coming in his 
 kingdom. 
 
 And after six days Jesus taketh Peter, James, and John 
 his brother, and bringeth them up into an high mountain 
 apart, and was transfigured before them : and his face 
 did shine as the sun, and his raiment was white as the 
 light. And, behold, there appeared unto them Moses and 
 Elias talking with him. Then answered Peter, and said 
 unto Jesus, Lord, it is good for us to be here : if thou wilt, 
 let us make here three tabernacles ; one for thee, and one 
 
THE NUCLEUS 65 
 
 for Moses, and one for Elias. While he yet spake, 
 behold, a bright cloud overshadowed them : and behold 
 a voice out of the cloud, which said, This is my beloved 
 Son, in whom I am well pleased ; hear ye him. And 
 when they had lifted up their eyes, they saw no man, save 
 Jesus only. And as they came down from the mountain, 
 Jesus charged them, saying. Tell the vision to no man, 
 until the Son of man be risen again from the dead. 
 
 And when they were come to the multitude, there 
 came to him a certain man, kneeling down to him, and 
 saying. Lord, have mercy on my son : for he is lunatick, 
 and sore vexed : for ofttimes he falleth into the fire, and 
 oft into the water. And I brought him to thy disciples, 
 and they could not cure him. Then Jesus answered and 
 said, O faithless and perverse generation, how long shall 
 I be with you ? how long shall I suffer you ? bring him 
 hither to me. And Jesus rebuked the devil ; and he 
 departed out of him ; and the child was cured from that 
 very hour. 
 
 Jesus said unto them, The Son of man shall be betrayed 
 into the hands of men : And they were exceeding sorry. 
 At the same time came the disciples unto Jesus, saying. 
 Who is the greatest in the kingdom of heaven.'' And 
 Jesus called a little child unto him, and set him in the 
 midst of them. And said. Whosoever shall humble him- 
 self as this little child, the same is greatest in the 
 kingdom of heaven. And whoso shall receive one such 
 little child in my name receiveth me. Then were there 
 brought unto him little children, that he should put his 
 hands on them, and pray : and the disciples rebuked 
 them. But Jesus said. Suffer little children, and forbid 
 them not, to come unto me : for of such is the kingdom 
 of heaven. 
 
 And, behold, one came and said unto him. Good 
 Master, what good thing shall I do, that I may have 
 
 E 
 
66 APPENDIX 
 
 eternal life ? And he said unto him, Why callest thou 
 me good ? there is none good but one, that is, God : but if 
 thou wilt enter into life, keep the commandments. He 
 saith unto him, Which ? Jesus said, Thou shalt do no 
 murder. Thou shalt not commit adultery, Thou shalt not 
 steal. Thou shalt not bear false witness. Honour thy 
 father and thy mother. The young man saith unto him, 
 AU these things have I kept from my youth up. Jesus 
 said unto him. If thou wilt be perfect, go and sell that 
 thou hast, and give to the poor, and thou shalt have 
 treasure in heaven : and come and follow me. But when 
 the young man heard that saying, he went away sorrowful : 
 for he had great possessions. Then said Jesus unto his 
 disciples. Verily I say unto you, That a rich man shall 
 hardly enter into the kingdom of heaven. 
 
 (And again I say unto you, It is easier for a camel to 
 
 go through the eye of a needle, than for a rich man to 
 
 enter into the kingdom of God.) 
 When his disciples heard it, they were exceedingly 
 amazed, saying, Who then can be saved ? But Jesus 
 beheld them, and said unto them. With men this is 
 impossible ; but with God all things are possible. Then 
 answered Peter and said unto him. Behold, we have 
 forsaken all, and followed thee. And Jesus said unto 
 them. Verily I say unto you. That ye which have followed 
 me, in the regeneration when the Son of man shall sit in 
 the throne of his glory, ye also shall sit upon twelve 
 thrones, judging the twelve tribes of Israel. And every 
 one that hath forsaken houses, or brethren, or sisters, or 
 father, or mother, or wife, or children, or lands, for my 
 name's sake, shall receive an hundredfold, and shall 
 inherit everlasting life. 
 
 And Jesus going up to Jerusalem took the twelve 
 disciples apart in the way, and said unto them, Behold, 
 we go up to Jerusalem ; and the Son of man shall be 
 
THE NUCLEUS 67 
 
 betrayed unto the chief priests and unto the scribes, 
 and they shall condemn him to death, and shall deliver 
 him to the Gentiles to mock, and to scourge, and to 
 crucify him : and the third day he shall rise again. And 
 they came to Jericho : and as he went out of Jericho with 
 his disciples and a great number of people, blind Barti- 
 meus sat by the highway side begging. And when he 
 heard that it was Jesus of Nazareth, he began to cry out, 
 and say, Jesus, thou Son of David, have mercy on me. And 
 many charged him that he should hold his peace : but he 
 cried the more a great deal, Thou Son of David, have 
 mercy on me. And Jesus stood still, and commanded 
 him to be caUed. And Jesus said unto him. What wilt 
 thou that I should do unto thee .'' The blind man said 
 unto him. Lord, that I might receive my sight. And 
 Jesus said unto him, Go thy way ; thy faith hath made 
 thee whole. And immediately he received his sight, and 
 followed Jesus in the way. 
 
 And when they came nigh to Jerusalem, unto Beth- 
 phage and Bethany, at the mount of Olives, he sendeth 
 forth two of his disciples. And saith unto them. Go your 
 way into the village over against you : and as soon as ye 
 be entered into it, ye shall find a colt tied, whereon never 
 man sat ; loose him, and bring him. And if any man say 
 unto you. Why do ye this ? say ye that the Lord hath 
 need of him ; and straightway he will send him hither. 
 And they brought the colt to Jesus, and cast their 
 garments on him ; and he sat upon him. And many 
 spread their garments in the way. And they that went 
 before, and they that followed, cried, saying, Hosanna ; 
 Blessed is he that cometh in the name of the Lord : 
 Hosanna in the highest. 
 
 And they come to Jerusalem : and Jesus went into the 
 temple, and began to cast out them that sold and bought 
 in the temple. And said unto them, It is written. My 
 
68 APPENDIX 
 
 house shall be called the house of prayer ; but ye have 
 made it a den of thieves. And when the chief priests and 
 scribes saw it they were sore displeased. And when he 
 was come into the temple, the chief priests and the elders 
 of the people came unto him as he was teaching, and said. 
 By what authority doest thou these things .-' and who gave 
 thee this authority .'' And Jesus answered and said unto 
 them, I also will ask you one thing, which if ye tell me, 
 I in like wise will tell you by what authority I do these 
 things. The baptism of John, whence was it .'' from 
 heaven, or of men ? And they reasoned with themselves, 
 saying. If we shall say. From heaven; he will say unto us, 
 Why did ye not then believe him .'' But if we shall say. 
 Of men ; we fear the people ; for all hold John as a 
 prophet. And they answered Jesus, and said. We cannot 
 tell. And he said unto them. Neither tell I you by what 
 authority I do these things. 
 
 Hear another parable : There was a certain householder, 
 which planted a vineyard, and hedged it round about, and 
 digged a winepress in it, and built a tower, and let it out 
 to husbandmen, and went into a far country : And when 
 the time of the fruit drew near, he sent his servants to 
 the husbandmen, that they might receive the fruits of it. 
 And the husbandmen took his servants, and beat one, and 
 killed another, and stoned another. Again, he sent 
 other servants more than the first : and they did unto 
 them likewise. But last of all he sent unto them his son, 
 saying, They will reverence my son. But when the 
 husbandmen saw the son, they said among themselves. 
 This is the heir ; come, let us kill him, and let us seize on 
 his inheritance. And they caught him, and cast him out 
 of the vineyard, and slew him. When the lord therefore 
 of the vineyard cometh, what will he do unto those 
 husbandmen.'' They say unto him. He will miserably 
 destroy those wicked men, and will let out his vineyard 
 
THE NUCLEUS 69 
 
 unto other husbandmen, which shall render him the fruits 
 in their seasons. Jesus saith unto them. Did ye never 
 read in the scriptures, The stone which the builders 
 rejected, the same is become the head of the corner. 
 
 And they sought to lay hold on him, but feared the 
 people. And they sent unto him certain of the Pharisees 
 and of the Herodians, to catch him in his words. And 
 when they were come, they say unto him, Master, we 
 know that thou art true, and carest for no man ; for thou 
 regardest not the person of men, but teachest the way of 
 God in truth : Is it lawful to give tribute to Caesar, or 
 not.'' But he knowing their hypocrisy, said unto them. 
 Why tempt ye me .-' bring me a penny, that I may see it. 
 And they brought it. And he saith unto them. Whose is 
 this image and superscription } And they said unto him, 
 Caesar's. And Jesus answering said unto them, Eender 
 to Caesar the things that are Caesar's, and to God the 
 things that are God's, And they marvelled at him. 
 Then come unto him the Sadducees, which say there is no 
 resurrection ; and they asked him, saying. Master, Moses 
 wrote imto us. If a man's brother die, and leave Ms wife 
 behind him, and leave no children, that his brother should 
 take his wife, and raise up seed unto his brother. Now 
 there were seven brethren : and the first took a wife, and 
 dying left no seed. And the second took her, and died, 
 neither left he any seed : and the third likewise. And 
 the seven had her, and left no seed : last of all the woman 
 died also. In the resurrection therefore, when they shall 
 rise, whose wife shall she be of them ? for the seven had 
 her to wife. And Jesus answering said. When they shall 
 rise from the dead, they neither marry, nor are given in 
 marriage ; but are as the angels which are in heaven. 
 And as touching the dead, that they rise ; have ye not 
 read in the book of Moses, how in the bush God spake 
 unto him, saying, I am the God of Abraham, and the God 
 
 E 2 
 
70 APPENDIX 
 
 of Isaac, and the God of Jacob? He is not the God of 
 the dead, but the God of the living. 
 
 And Jesus answered and said, while he taught in the 
 temple. How say the scribes that Christ is the son of 
 David? For David himself said by the Holy Ghost, The 
 Lord said to my Lord, Sit thou on my right hand, till I 
 make thine enemies thy footstool. David therefore himself 
 calleth him Lord ; and whence is he then his son ? And 
 he said unto them in his doctrine. Beware of the scribes, 
 which love to go in long clothing, and love salutations in 
 the marketplaces, and the chief seats in the synagogues, 
 and the uppermost rooms at feasts. 
 
 And as he went out of the temple, one of his disciples 
 saith unto hhn. Master, see what manner of stones and 
 what buildings are here ! And Jesus answering said unto 
 hira, Seest thou these great buildings ? there shall not be 
 left one stone upon another, that shall not be thrown 
 down. And as he sat upon the mount of Olives, they 
 asked him privately. Tell us when shall these things be ? 
 and what shall he the sign when all these things shall be 
 fulfilled ? And Jesus answering them began to say. Take 
 heed lest any man deceive you : For many shall come in 
 my name, saying, I am Christ; and shall deceive many. 
 And when ye shall hear of wars and rumours of wars, be 
 ye not troubled : for suck things must needs be ; but the 
 end shall not be yet. For nation shall rise against nation, 
 and kingdom against kingdom : and there shall be earth- 
 quakes in divers places, and there shall be famines and 
 troubles : these are the beginnings of sorrows. But take 
 heed to yourselves : for they shall deliver you up to 
 councils. Now the brother shall betray the brother to 
 death, and the father the son, and ye shall be hated of 
 all men for my name's sake : then let them that be in 
 Judea flee to the mountains. But woe to them that are 
 with child, and to them that give suck in those days ! 
 
THE NUCLEUS 71 
 
 For in those days shall be affliction, such as was not from 
 the beginning of the creation. But in those days, after 
 that tribulation, the sun shall be darkened, and the moon 
 shall not give her light. And the stars of heaven shall 
 fall. And then shall they see the Son of man coming in 
 the clouds with great power and glory. Now learn a 
 parable of the fig tree : When her branch is yet tender, 
 and putteth forth leaves, ye know that summer is near : 
 so ye in like manner, when ye shall see these things 
 come to pass, know that it is nigh, even at the doors. 
 Verily I say unto you, that this generation shall not pass, 
 till all these things be done. Heaven and earth shall 
 pass away : but my words shall not pass away. 
 
 After two days was the feast of the passover, and of 
 unleavened bread : and the chief priests and scribes 
 sought how they might take him by craft, and put him 
 to death. But they said. Not on the feast day, lest there 
 be an uproar of the people. And Judas Iscariot, one of 
 the twelve, went unto the chief priests, to betray him 
 unto them. And when they heard it, they were glad, 
 and promised to give him money. And he sought how 
 he might conveniently betray him. 
 
 And the first day of unleavened bread, when they 
 killed the passover, his disciples said unto him. Where 
 wilt thou that we go and prepare that thou mayest eat 
 the passover .'' And he said. Go into the city to such a 
 man, and say unto him. The Master saith. Where is the 
 guestchamber, where I shall eat the passover with my 
 disciples ? And the disciples did as Jesus had appointed 
 them ; and they made ready the passover. Now when 
 the even was come, he sat down with the twelve. And 
 as they did eat, he said. Verily I say unto you, that one 
 of you shall betray me. And they were exceeding 
 sorrowful, and began every one of them to say unto him. 
 Lord, is it I .'' The Son of man goeth as it is virritten of 
 
72 APPENDIX 
 
 him, but woe unto that man by whom the Son of man is 
 betrayed ! And as they did eat, Jesus took bread, and 
 blessed, and brake it, and gave to them, and said. Take 
 eat ; this is my body. And he took the cup, and when he 
 had given thanks, he gave it to them : and they all drank 
 of it. And he said unto them. This is my blood of the 
 new testament, which is shed for many. Verily I say 
 unto you, I will drink no more of the fruit of the vine, 
 until that day that I drink it new in the kingdom of God. 
 And Jesus saith unto them, All ye shall be offended 
 because of me this night. Peter answered and said unto 
 him, Though all meti shall be offended because of thee, yet 
 will I never be offended. Jesus said unto him. Verily I 
 say unto thee. That this night, before the cock crow, thou 
 shalt deny me thrice. Then cometh Jesus with them 
 unto a place called Gethsemane, and saith unto the 
 disciples. Sit ye here. And he went a little farther, and 
 fell on his face, and prayed, saying, O my Father, if it be 
 possible, let this cup pass from me : nevertheless not as I 
 will, but as thou wilt. Then cometh he to his disciples, 
 and saith unto them. Sleep on now. 
 
 And while he yet spake, lo, Judas, one of the twelve 
 came, and with him a great multitude. And forthwith he 
 came to Jesus, and said, Hail, master ; and kissed him. 
 And, behold, one of them which were with Jesus 
 stretched out his hand, and drew his sword, and struck 
 a servant of the high priest's, and smote off his ear. Said 
 Jesus to the multitudes. Are ye come out as against a 
 thief with swords and staves for to take me .'' I sat daily 
 with you teaching in the temple, and ye laid no hold on 
 me. And they that had laid hold on Jesus led him away to 
 Caiaphas the high priest, where the scribes and the elders 
 were assembled. But Peter followed him afar off unto 
 the high priest's palace, and went in, and sat with the 
 servants, to see the end. 
 
THE NUCLEUS 73 
 
 The high priest asked him, and said unto him. Art 
 thou the Christ, the Son of the Blessed? Jesus saith 
 unto him, Thou hast said : nevertheless I say unto you, 
 Hereafter shall ye see the Son of man sitting on the right 
 hand of power, and coming in the clouds of heaven. 
 Then the high priest rent his clothes, saying. He hath 
 spoken blasphemy; what further need have we of 
 witnesses ? behold, now ye have heard his blasphemy. 
 What think ye ? They answered and said. He is guilty 
 of death. Then did they spit in his face, and buffeted 
 him ; and others smote him with the palms of their hands, 
 saying. Prophesy unto us, thou Christ, Who is he that 
 smote thee .'' 
 
 Now Peter sat without in the palace : and a damsel 
 came unto him, saying. Thou also wast with Jesus of 
 Galilee. But he denied before them all, saying, I know 
 not what thou sayest. And when he was gone out into 
 the porch, another maid saw him, and said unto them 
 that were there, This fellow was also with Jesus of 
 Nazareth. And again he denied with an oath, I do not 
 know the man. And after a while came unto him they 
 that stood by, and said to Peter, Surely thou also art one 
 of them ; for thy speech bewrayeth thee. Then began 
 he to curse and to swear, saying, I know not the man. 
 And immediately the cock crew. And Peter remembered 
 the word of Jesus, which said unto him. Before the cock 
 crow, thou shalt deny me thrice. And he went out, and 
 wept bitterly. 
 
 When the morning was come, all the chief priests and 
 elders of the people took counsel against Jesus to put him 
 to death : And when they had bound him, they led him 
 away, and delivered him to Pontius Pilate the governor. 
 And Jesus stood before the governor : and the governor 
 asked him, saying. Art thou the King of the Jews ? And 
 Jesus said unto him. Thou sayest. Therefore when they 
 
74 APPENDIX 
 
 were gathered together, Pilate said unto them, Whom 
 will ye that I release unto you ? Barabbas, or Jesus which 
 is called Christ ? But the chief priests moved the people, 
 that he should rather release Barabbas unto them. And 
 Pilate answered and said again unto them, What will ye 
 then that I shall do unto Mm whom ye call the King of 
 the Jews ? And they cried out again. Crucify him. 
 Then Pilate said unto them. Why, what evil hath he done ? 
 And they cried out the more exceedingly, Crucify him. 
 Then released he Barabbas unto them : and when he had 
 scourged Jesus, he delivered him to be crucified. 
 
 And as they came out, they found a man of Cyrene, 
 Simon by name : him they compelled to bear his cross. 
 And when they were come unto a place called Golgotha, 
 that is to say, a place of a skull, they crucified him, and 
 parted his garments, casting lots. And set up over his 
 head his accusation written, THIS IS JESUS THE 
 KING OF THE JEWS. Then were there two thieves 
 crucified with him, one on the right hand, and another on 
 the left. And they that passed by reviled him. Likewise 
 also the chief priests mocking him, with the scribes and 
 elders, said. He saved others ; himself he cannot save. 
 If he be the King of Israel, let him now come down from 
 the cross, and we will believe him. Now from the sixth 
 hour there was darkness over all the land unto the ninth 
 hour. And Jesus cried with a loud voice, and gave up 
 the ghost. And the vail of the temple was rent in twain 
 from the top to the bottom. 
 
 Now when the centurion saw what was done, he 
 glorified God, saying, Certainly this was a righteous man. 
 And all his acquaintance, and the women that followed 
 him from Galilee, stood afar off, beholding these things. 
 When the even was come, there came a rich man of 
 Arimathaea, named Joseph, who also himself was Jesus' 
 disciple. He went to Pilate, and begged the body of 
 
DOCUMENT A 75 
 
 Jesus. And when Joseph had taken the body, he 
 wrapped it in a clean linen cloth, and laid it in his own 
 new tomb, which he had hewn out in the rock. And 
 there was Mary Magdalene, and the other Mary, sitting 
 over against the sepulchre. 
 
 In the end of the sabbath, as it began to dawn toward 
 the first dai/ of the week, came Mary Magdalene and the 
 other Mary to see the sepulchre. And when they looked, 
 they saw that the stone was rolled away : for it was very 
 great. And entering into the sepulchre, they saw a 
 young man sitting on the right side, clothed in a long 
 white garment ; and they were affrighted. And he saith 
 imto them. Be not affrighted : ye seek Jesus of Nazareth, 
 which was crucified : he is risen ; he is not here. And 
 they went out quickly, and fled from the sepulchre ; for 
 they trembled and were amazed. 
 
 [end of nucleus.] 
 
 DOCUMENT A 
 
 This will be found entire in Matt, v 1 to 
 vii 29. It received an accretion of narrative 
 portions Matt, viii 1-13 and xi 2-24 before it 
 was used in the gospels. 
 
76 APPENDIX 
 
 DOCUMENT B 
 
 (A Galilean document of narratives and 
 sayings, with an early form of commission to 
 the disciples, before the list of apostles, 
 scattered in fifteen portions, from Matt, viii 
 23 to Matt, xxiv 41 ; see Table VI.) 
 
 And when he was entered into a ship, his disciples 
 followed him. And, behold, there arose a great tempest 
 in the sea, insomuch that the ship was covered with the 
 waves : but he was asleep. And his disciples came to 
 him, and awoke him, saying, Lord, save us : we perish. 
 And he saith unto them. Why are ye fearful, O ye of 
 little faith ? Then he arose, and rebuked the winds and 
 the sea ; and there was a great calm. But the men 
 marvelled, saying. What manner of man is this, that even 
 the winds and the sea obey him ! 
 
 And they came over unto the other side of the sea, 
 into the country of the Gadarenes. And when he was 
 come out of the ship, immediately there met him out of 
 the tombs a man with an unclean spirit. But when he 
 saw Jesus afar off, he ran and worshipped him. And 
 cried with a loud voice, and said. What have I to do with 
 thee, Jesus, thou Son of the most high God .'' I adjure 
 thee by God, that thou torment me not. (For he said 
 unto him. Come out of the man, thou unclean spirit.) 
 And there was a good way off from them an herd of many 
 swine feeding. So the devils besought him, saying. If 
 thou cast us out, suffer us to go away into the herd of 
 swine. And he said unto them. Go. And when they 
 were come out, they went into the herd of swine : and, 
 behold, the whole herd of swine ran violently down a 
 steep place into the sea, and perished in the waters. 
 
DOCUMENT B 77 
 
 And they that kept them fled, and went their ways into 
 the city, and told every thing, and what was befallen to 
 the possessed of the devils. And, behold, the whole city 
 came out to meet Jesus : and when they saw him, they 
 besought him that he would depart out of their coasts. 
 
 And when Jesus was passed over again by ship unto 
 the other side, much people gathered unto him ; and he 
 was nigh unto the sea. And, behold, there cometh one 
 of the rulers of the synagogue, Jairus by name ; and when 
 he saw him, he fell at his feet, and besought him 
 greatly, saying. My little daughter lieth at the point of 
 death : / pray thee, come and lay thy hands on her, that 
 she may be healed ; and she shall live. And Jesus arose, 
 and followed him, and so did his disciples. And, behold, 
 a woman which was diseased with an issue of blood twelve 
 years, came behind him, and touched the hem of his 
 garment : for she said within herself, If I may but touch 
 his garment, I shall be whole. But Jesus turned him 
 about, and when he saw her, he said. Daughter, be of 
 good comfort ; thy faith hath made thee whole. And the 
 woman was made whole from that hour. And when 
 Jesus came into the ruler's house, and saw the minstrels 
 and the people making a noise, he said unto them. Give 
 place : for the maid is not dead, but sleepeth. And they 
 laughed him to scorn. But when the people were put 
 forth, he went in, and took her by the hand, and the 
 maid arose. 
 
 But when he saw the multitudes, he was moved with 
 compassion on them, because they fainted, and were 
 scattered abroad, as sheep having no shepherd. Then 
 saith he unto his disciples. The harvest truly is plenteous, 
 but the labourers are few ; Pray ye therefore the Lord of 
 the harvest, that he will send forth labourers into his 
 harvest. And as ye go, preach, saying, The kingdom of 
 heaven is at hand. Provide neither gold, nor silver, nor 
 
78 APPENDIX 
 
 brass in your purses, nor scrip for your journey, neither 
 two coats, neither shoes, nor yet staves : for the workman 
 is worthy of his meat. And into whatsoever city or town 
 ye shall enter, inquire who in it is worthy; and there 
 abide till ye go thence. And when ye come into an 
 house, salute it. And if the house be worthy let your 
 peace come upon it : but if it be not worthy, let 
 your peace return to you. And whosoever shall not 
 receive you, nor hear your words, when ye depart out of 
 that house or city, shake off the dust of your feet. 
 Verily I say unto you. It shall be more tolerable for the 
 land of Sodom and Gomorrha in the day of judgment, 
 than for that city. Behold, I send you forth as sheep in 
 the midst of wolves : for they will deliver you up to the 
 councils, and they will scourge you in their synagogues ; 
 and ye shall be brought before governors and kings for 
 my sake, for a testimony against them and the Gentiles. 
 But when they deliver you up, take no thought how or 
 what ye shall speak : for it shall be given you in that 
 same hour what ye shall speak. For it is not ye that 
 speak, but the Spirit of your Father which speaketh in 
 you. Fear them not therefore : for there is nothing 
 covered, that shall not be revealed ; and hid, that shall 
 not be known. What I tell you in darkness, Ihal speak 
 ye in light : and what ye hear in the ear, thai preach ye 
 upon the housetops. And fear not them, which kill the 
 body, but are not able to kill the soul : but rather fear 
 him which is able to destroy both soul and body in hell. 
 Are not two sparrows sold for a farthing .'' and one of 
 them shall not fall on the ground without your Father. 
 But the very hairs of your head are all numbered. Fear 
 ye not therefore, ye are of more value than many 
 sparrows. Whosoever therefore shall confess me before 
 men, him will I confess also before my Father which is in 
 heaven. But whosoever shall deny me before men, him 
 
DOCUMENT B 79 
 
 will I also deny before my Father which is in heaven. 
 Think not that I am come to send peace on earth : I came 
 not to send peace, but a sword. For I am come to set a 
 man at variance against his father, and the daughter 
 against her mother, and the daughter in law against her 
 mother in law. And whosoever speaketh a word against 
 the Son of man, it shall be forgiven him : but whosoever 
 speaketh against the Holy Ghost, it shall not be forgiven 
 him, . . . O ye hypocrites, ye can discern the face of the 
 sky ; but can ye not discern the signs of the times .-' 
 
 From that time forth began Jesus to shew unto his 
 disciples, how that he must go unto Jerusalem, and suffer 
 many things of the elders and chief priests and scribes, 
 and be killed, and be raised again the third day. For 
 whosoever will save his life shall lose it ; but whosoever 
 shall lose his life for my sake the same shall save it. . . . 
 But whoso shall offend one of these little ones which 
 believe in me, it were better for him that a millstone were 
 hanged about his neck, and that he were drowned in the 
 depth of the sea. Woe unto the world because of 
 offences ! for it must needs be that offences come ; but 
 woe to that man by whom the offence cometh ! Where- 
 fore if thy hand or thy foot offend thee, cut them ofiF, and 
 cast them from thee : it is better for thee to enter into 
 life halt or maimed, rather than having two hands or two 
 feet to be cast into everlasting fire. And if thine eye 
 offend thee, pluck it out, and cast it from thee : it is 
 better for thee to enter into life with one eye, rather than 
 having two eyes to be cast into hell fire. Moreover, if 
 thy brother shall trespass against thee, go and tell him 
 his fault between thee and him alone : if he shall hear 
 thee, thou hast gained thy brother. Then came Peter to 
 him, and said. Lord, how oft shall my brother sin against 
 me, and I forgive him ? till seven times } Jesus saith 
 unto him, I say not unto thee, Until seven times : but, 
 
80 APPENDIX 
 
 Until seventy times seven. (And the apostles said unto 
 the Lord, Increase our faith.) And the Lord said. If ye 
 had faith as a grain of mustard seed, ye might say unto 
 this sycamine tree, Be thou plucked up by the root, and 
 be thou planted in the sea ; and it should obey you. 
 
 But as the days of Noe were, so shall also the coming of 
 the Son of man be. For as in the days that were before 
 the flood they were eating and drinking, marrying and 
 giving in marriage, until the day that Noe entered into 
 the ark, and knew not until the flood came, and took 
 them all away ; so shall also the coming of the Son of 
 man be. Let him which is on the housetop not come 
 down to take anything out of his house : neither let him 
 which is in the field return back to take his clothes. 
 Then shall two be in the field ; the one shall be taken, 
 and the other left. Two women shall be grinding at the 
 mill ; the one shall be taken, and the other left. 
 
 DOCUMENT C 
 
 On the recogaition of Divine action. Luke 
 xi 14, 15 ; Matt, xii 25-45. 
 
 And he was casting out a devil, and it was dumb. And 
 it came to pass, when the devil was gone out, the dumb 
 spake ; and the people wondered. But some of them 
 said. He casteth out devils through Beelzebub the chief 
 of the devils. And Jesus knew their thoughts, and said 
 unto them. Every kingdom divided against itself is brought 
 to desolation ; and every city or house divided against 
 itself shall not stand : And if Satan cast out Satan, he 
 is divided against himself; how shall then his kingdom 
 stand } And if I by Beelzebub cast out devils, by whom 
 
DOCUMENT C 81 
 
 do your children cast them out? therefore they shall be 
 your judges. But if I cast out devils by the Spirit of 
 God, then the kingdom of God is come unto you. Or 
 else how can one enter into a strong man's house, and 
 spoil his goods, except he first bind the strong man.^ 
 and then he will spoil his house. He that is not with 
 me is against me; and he that gathereth not with me 
 scattereth abroad. Wherefore I say unto you. All manner 
 of sin and blasphemy shall be forgiven unto men : but 
 the blasphemy against the Holy Ghost shall not be 
 forgiven unto men. Either make the tree good, and his 
 fruit good; or else make the tree corrupt, and his fruit 
 corrupt : for the tree is known by his fruit. A good man 
 out of the good treasure of the heart bringeth forth good 
 things : and an evil man out of the evil treasure bringeth 
 forth evil things. For by thy words thou shalt be 
 justified, and by thy words thou shalt be condemned. 
 
 Then certain of the scribes and of the Pharisees 
 answered, saying. Master, we would see a sign from 
 thee. But he answered and said unto them. An evil and 
 adulterous generation seeketh after a sign ; and there 
 shall no sign be given to it, but the sign of the 
 prophet Jonas : For as Jonas was three days and three 
 nights in the whale's belly ; so shall the Son of man be 
 three days and three nights in the heart of the earth. 
 The men of Nineveh shall rise in judgment with this 
 generation, and shall condemn it : because they repented 
 at the preaching of Jonas ; and, behold, a greater than 
 Jonas is here. The queen of the south shall rise up in 
 the judgment with this generation, and shall condemn it : 
 for she came from the uttermost parts of the earth to hear 
 the wisdom of Solomon ; and, behold, a greater than 
 Solomon is here. When the unclean spirit is gone out of 
 a man, he walketh through dry places, seeking rest, and 
 findeth none. Then he saith, I will return into my house 
 
 F 
 
82 APPENDIX 
 
 from whence I came out ; and when he is come, he findeth 
 it empty, swept, and garnished. Then goeth he, and 
 taketh with himself seven other spirits more wicked than 
 himself, and they enter in and dwell there : and the last 
 state of that man is worse than the first. Even so shall it 
 be also unto this wicked generation. 
 
 DOCUMENT D 
 
 An early form of the commission to the 
 Apostles. Scattered in eight portions ; see 
 Table VI. 
 
 As they went out, behold, they brought to him a 
 dumb man possessed with a devil. And when the devil 
 was cast out, the dumb spake ; and the multitudes 
 marvelled, saying, It was never so seen in Israel. But 
 the Pharisees said, He casteth out devils through the 
 prince of the devils. And when he had called unto him 
 his twelve disciples, he gave them power against unclean 
 spirits, to cast them out, and to heal all manner of sick- 
 ness and all manner of disease. Now the names of the 
 twelve apostles are these ; The first, Simon, who is called 
 Peter, and Andrew his brother ; James the son of Zebedee, 
 and John his brother ; Philip, and Bartholomew ; Thomas, 
 and Matthew the Publican ; James the son of Alphaeus, 
 and Lebbaeus, whose surname was Thaddaeus ; Simon the 
 Canaanite, and Judas Iscariot, who also betrayed him. 
 And he said unto them. Is a candle brought to be put 
 under a bushel, or under a bed ? and not to be set on a 
 candlestick .'' for there is nothing covered, that shall not 
 be revealed ; and hid, that shall not be known. What 
 
DOCUMENT D 83 
 
 I tell you in darkness, speak ye in light : and what ye 
 hear in the ear, preach ye upon the housetops. And fear 
 not them which kill the body, but are not able to kill the 
 soul : but rather fear him which is able to destroy both 
 soul and body in hell. Are not two sparrows sold for a 
 farthing ? and one of them shall not fall on the ground 
 without your Father. But the very hairs of your head 
 are all numbered. Fear ye not therefore, ye are of more 
 value than many sparrows. Whosoever therefore shall 
 confess me before men, him will I confess also before my 
 Father which is in heaven. But whosoever shall deny 
 me before men, him will I also deny before my Father 
 which is in heaven. And he said to them all. If any man 
 will come after me, let him deny himself, and take up his 
 cross daily, and follow me. For whosoever will save his 
 life shall lose it : but whosoever will lose his life for my 
 sake, the same shall save it. For what is a man advan- 
 taged, if he gain the whole world, and lose himself, or be 
 cast away .'' And whosoever shall give to drink unto one 
 of these little ones a cup of cold water only in the name of 
 a disciple, verily I say unto you, he shall in no wise lose 
 his reward. At that time Jesus answered and said, I 
 thank thee, O Father, Lord of heaven and earth, because 
 thou hast hid these things from the wise and prudent, and 
 hast revealed them unto babes. Even so. Father : for so 
 it seemed good in thy sight. All things are delivered 
 imto me of my Father : and no man knoweth the Son, 
 but the Father ; neither knoweth any man the Father, 
 save the Son, and he to whomsoever the Son will reveal 
 
84 APPENDIX 
 
 DOCUMENT E 
 
 Denunciations. Matt, xxiii 13-39. 
 
 But woe unto you, scribes and Pharisees, hypocrites ! 
 for ye shut up the kingdom of heaven against men : for 
 ye neither go in yourselves, neither suffer ye them that are 
 entering to go in. Woe unto you, scribes and Pharisees, 
 hypocrites ! for ye pay tithe of mint and anise and 
 cummin, and have omitted the weightier matters of the 
 law, judgment, mercy, and faith : these ought ye to have 
 done, and not to leave the other undone. Woe unto you, 
 scribes and Pharisees, hypocrites ! for ye make clean the 
 outside of the cup and of the platter, but within they are 
 full of extortion and excess, because ye build the tombs of 
 the prophets, and garnish the sepulchres of the righteous, 
 and say. If we had been in the days of our fathers, we 
 would not have been partakers with them in the blood of 
 the prophets. Wherefore ye be witnesses unto yourselves, 
 that ye are the children of them which killed the 
 prophets. Wherefore, behold I send unto you prophets, 
 and wise men, and scribes : and some of them ye shall kill 
 and crucify ; and some of them shall ye scourge in your 
 synagogues, and persecute them from city to city ; that 
 upon you may come all the righteous blood shed upon the 
 earth, from the blood of righteous Abel unto the blood of 
 Zacharias son of Barachias, whom ye slew between the 
 temple and the altar. Verily, I say unto you. All these 
 things shall come upon this generation. 
 
 O Jerusalem, Jerusalem, thou that killest the prophets, 
 and stonest them which are sent unto thee, how often 
 would I have gathered thy children together, even as a 
 hen gathereth her chickens under her wings, and ye would 
 not ! Behold, your house is left unto you desolate. For I 
 say unto you, Ye shall not see me henceforth, till ye shall 
 say. Blessed is he that cometh in the name of the Lord. 
 
DOCUMENT F 85 
 
 DOCUMENT F 
 
 Parables. Matt, xiii 24-34. 
 
 Another parable put he forth unto them, saying, The 
 kingdom of heaven is Hkened unto a man which sowed 
 good seed in his field. But while men slept, his enemy- 
 came and sowed tares among the wheat, and went his 
 way. But when the blade was sprung up, and brought 
 forth fruit, then appeared the tares also. So the servants 
 of the householder came and said unto him. Sir, didst not 
 thou sow good seed in thy field ? from whence then hath 
 it tares ? He said unto them. An enemy hath done this. 
 The servant said unto him. Wilt thou then that we go and 
 gather them up .'' But he said. Nay ; lest while ye gather 
 up the tares, ye root up also the wheat with them. Let 
 both grow together until the harvest ; and in the time of 
 harvest I will say to the reapers. Gather ye together first 
 the tares, and bind them in bundles to burn them : but 
 gather the wheat into my barn. 
 
 Another parable put he forth unto them, saying, The 
 kingdom of heaven is like to a grain of mustard seed, 
 which a man took, and sowed in his field : which indeed 
 is the least of all seeds : but when it is grown, it is the 
 greatest among herbs, and becometh a tree, so that the 
 birds of the air come and lodge in the branches thereof. 
 
 Another parable spake he unto them ; The kingdom 
 of heaven is like unto leaven, which a woman took, and 
 hid in three measures of meal, till the whole was leavened. 
 All these things spake Jesus unto the multitude in 
 parables ; and without a parable spake he not unto them. 
 
 F 2 
 
THE CHOICE 
 BETWEEN MATTHEW AND MARK 
 
 It has been so firm a canon of many critics that Mark's Gospel 
 preceded Matthew's, as well as Luke's, that it is needful to clear 
 the ground by seeing whether the reason for this canon is con- 
 clusive, and if we must accept it as limiting our possible results. 
 Now, though we are dealing with structural criticism, yet, as the 
 alleged grounds for the earlier date of Mark are textual and verbal, 
 we will turn to this other kind of evidence, to see if it is conclu- 
 sive. We shall not look to the whole gospel, as that is not here 
 in question ; but to those passages which are not in the nucleus 
 common to all three gospels, and which are only found in Matthew 
 and Mark. It is probable that these passages have a different 
 descent to those of the nucleus. Also, we shall not here look at 
 differences which depend on personal appreciation of a longer or 
 shorter version as the more probable, but rather look at differences 
 which imply earlier or later usage and thought. 
 
 We read in Matt., " Is not this the carpenter's son? is not his 
 mother called Mary ? . . ."(xiii55). But in Mark, " Is not this the 
 carpenter the son of Mary . . . ? " (vi 3). Obviously Mark has the 
 later form, in view of the Virgin-birth. 
 
 In Matt. XV 1-2 the scribes and Pharisees of Jerusalem make 
 objection about the lack of ceremonial ablutions. In Mark vli 1-2 
 the Pharisees and scribes are said to have come from Jerusalem, 
 and then to be shocked by the lack of the ablutions. Mark thus 
 represents the unbelievers as coming with an objectless visit, and 
 then starting a difficulty. Matthew has far the more likely 
 account. 
 
 In Matt, xix 9 the abrupt change to the 1st person is due to the 
 verbal insertion of the apposite saying from Matt, v 32, " And I 
 say unto you. Whoever shall put away his wife . . . ; " this is 
 transformed to the 3rd person by Mark. But if the Marcan 3rd 
 
CHOICE BETWEEN MATTHEW AND MARK 87 
 
 person were earlier in Mark x 11, 12, it would never have been 
 transferred to the 1st person, in xix 9 by Matthew. 
 
 In Matt. XX 21 places are desired " in thy kingdom ; " in Mark 
 X 37, "in thy glory." The kingdom was preached in the ministry, 
 but the glory is a later development. 
 
 In Matt, xxiv 36 we read, of that day knoweth no man "not the 
 angels of heaven, but the Father only." In Mark xiii 39 it is 
 amplified as, " not the angels which are in heaven, neither the Son, 
 but the Father " — clearly a later version. Matthew would never 
 have omitted the Son, but Mark may well have inserted the words. 
 
 To those who knew the family, " Peter and the two sons of 
 Zebedee " (Matt, xxvi 37), would be a natural locution ; Mark 
 explains it as "Peter and James and John" (xiv 33). The "two 
 sons," rendered simply by the dual in Semitic, is a shorter form of 
 thought but not of actual expression, it belongs to the time when 
 Zebedee's house was stiU the family unit, and would never at a 
 later date be substituted for the names of James and John, when 
 their persons were more thought of separately. 
 
 The multitude with swords and staves are said to come from the 
 chief priests and elders of the people (Matt, xxvi 47), who were 
 the legal authorities ; but Mark inserts the scribes (xiv 43), who 
 would have no right to send a guard for an arrest. Again the 
 Marcan form is corrupt. 
 
 In Matt, xxvi 61 the accusation is made of saying, " I am able to 
 destroy the temple of God, and to build it in three days," which is 
 explained by John (ii 21) as meaning the body as the divine 
 temple. Mark did not understand it, and amplified it as, "I will 
 destroy this temple that is made with hands," referring to the 
 temple of Jerusalem (xiv 58). 
 
 Matthew has the reply, " Thou hast said," as in the earlier 
 passage xxvi 25, and in the later passage xxvii 11, and in Mark 
 XV 2; Mark, in xiv 62, uses the unparalleled form "I am" in 
 reply, as trying to be clearer. 
 
 Matthew introduces casting lots on the garments (xxvii 35) as 
 agreeing with the prophecy. Mark omits the prophecy (xv 24), 
 and the incident of the lots is then pointless. 
 
 In Matt, xxvii 42, " If he be the king of Israel, let him now 
 come down " accords with the superscription ; but Mark (xv 32) 
 introduces "Let Christ the king of Israel descend," which breaks 
 the continuity with the superscription. 
 
 Matthew, in xxvii 48-9, says, "one of them ran and took a sponge 
 . . . and gave him to drink. The rest said, Let be," Mark 
 
88 APPENDIX 
 
 confuses these two opposite frames of mind, and has, " one ran 
 and filled a sponge . . . and gave him to drink, saying. Let 
 alone " (xv 36). The account of Matthew is the intelligible form, 
 that of Mark is contradictory. 
 
 Thus in a dozen small details of words, which do not depend on 
 any general tendency to amplify or condense, we see that Matthew 
 has uniformly the more probable text, and Mark has some mis- 
 understanding of that, or some anachronism of a later writer who 
 was not personally aware of the facts. And in general, when 
 comparing the versions, we find that Matthew has a more probable 
 text than that of Mark. We do not wish here to use this evidence 
 for constructive purposes ; it is only given to shew that verbal 
 criticism cannot prove that Mark has the earlier text and that 
 Matthew has modified it. 
 
TABLES 
 
90 
 
 APPENDIX 
 
 TABLE I.— THE CLASSES OF DOCUMENTS WHICH 
 COMPOSE MATTHEW'S GOSPEL. 
 
 Nucleus 
 
 Triple 
 
 Sequence. 
 
 Double 
 Sequence. 
 
 Groups 
 out of Place. 
 
 Scattered 
 Sequences. 
 
 Out of 
 Sequence 
 aud Sole. 
 
 iiil-6,'il,13,\ 
 16-17 / 
 
 iii 7-10, 12 . 
 
 
 
 i, ii. 
 iii 14-15. 
 
 iv 1, 2, 12 . 
 
 iv8-ll . 
 
 
 
 iv 18-16. 
 
 17-22 . 
 
 
 A, V 1 to viii 18 
 
 
 23-26. 
 
 viii 14-17 
 
 
 
 B, viii 24-84 . 
 
 viii 18-28. 
 ixl. 
 
 ix 2-17' . 
 
 
 
 B, ix 18-26 . 
 D, ix 82-84 . 
 B, ix 86-38 . 
 D, xl-4. 
 B, X 9-16 
 B, X 18 . 
 D, X 26 . 
 B, X 26-33 . 
 B, X 34-35 . 
 D, X 38-39 . 
 D, X 42 . 
 
 26-81. 
 85. 
 
 X 6-8. 
 17. 
 19-25. 
 
 X 36-37. 
 40-41. 
 xii. 
 
 
 
 A, xi 2^24 . 
 
 D, xi 26-27 . 
 
 28-30. 
 
 xii 1-16 . 
 
 
 
 
 xii 16-21. 
 
 
 0, xii 22-32 . 
 
 0, xii 83-46 . 
 
 B, xii 32J . 
 
 
 xii 46-60 
 
 
 
 
 
 xiii 2-28 
 
 xiii 68-68 
 
 F, xiii 24-34 . 
 
 
 xiii 35-62. 
 
 xiv 1-2' . 
 
 xiv 8-12 . 
 
 
 
 
 13-20 
 
 21-27 
 82-xvi. 12 
 
 
 B, xvi '3 
 
 xiv 28-81. 
 
 xvi 13-16 
 
 
 
 
 xvi 17-19. 
 
 20-21 
 
 
 
 B, xvi' 21 
 
 22-28. 
 
 24 to \ 
 xvii 9 . / 
 
 xvii 10-14 
 
 
 B, xvi 26 
 
 
 14-18 . 
 
 
 
 
 xvii 19-21. 
 
 22 
 
 xvii 23 . 
 
 
 
 24-27. 
 
 xviii 1-2, 4-6 . 
 
 xviii 6 . 
 
 
 B, xviii 6, 7 . 
 
 xviii 3. 
 
 
 8-10 
 
 
 B, xviii 16, 21 
 
 11-86. 
 
 
 xix 1-9 . 
 
 
 
 xix 10-12. 
 
 Xixl8','l4(16) 
 
 
 
 
 
 16-27 
 
 
 
 
 xix 28. 
 
 29 . 
 
 
 
 
 30. 
 XX 1-16. 
 
 XX 17-19 
 
 XX 20-29 
 
 
 
 
 80 to \ 
 xxiS . / 
 
 
 
 
 xxi 4-6. 
 
 7-9 . 
 
 
 
 
 10-11. 
 
 12-16 
 
 xxi 17-20 
 
 
 B. xxi 21 
 
 16. 
 
 xxi 28-27 
 
 22 . 
 
 
 
 xxi 28-82. 
 
 33-42. 
 
 
 
 
 43-46. 
 
 46 . 
 
 
 
 
 xxii 1-15. 
 
 xxu 16-28 
 
 XXU29'. 
 
 
 
 

 TABLE I 
 
 
 91 
 
 
 TABLE I.—Oontinued. 
 
 
 Nucleus 
 
 Triple 
 
 Sequence. 
 
 Double 
 Sequence. 
 
 Groups 
 out of Place. 
 
 Scattered 
 Sequences. 
 
 Out of 
 Sequence 
 and Sole. 
 
 xxii 30-82 
 
 jcxii 34-40 
 
 
 
 
 41-46 
 
 
 
 
 xxiii 1.5. 
 
 xxiii 6 . 
 
 
 E, xxiii 7-39 . 
 
 
 
 xjtiv 1-10 
 
 
 
 
 xxiv 11-15. 
 
 15 . 
 
 
 
 B, xxiv 17-18. 
 
 
 19 . 
 
 xxiv 20 . 
 
 
 
 
 21 . 
 
 22-25 . 
 
 
 
 xxiv 26-28. 
 
 29, 30 . 
 
 31 . 
 
 
 
 
 32-35 . 
 
 36 . 
 
 
 
 xxiv 37-39. 
 
 42 . 
 
 
 
 B, xxiv 40-41. 
 XXV 48-46 
 
 r 43 to 
 \ XXV 43. 
 
 xxvi 2-4 . 
 
 xxvi 5-13 
 
 
 
 
 14-21 . 
 
 22-23 . 
 
 
 
 
 24 . 
 
 
 
 
 xxvi 26. 
 
 26-27 . 
 
 XXVI 28-32 
 
 
 
 
 33-34 . 
 
 36 . 
 
 
 
 
 36 . 
 
 37-8 
 
 
 
 
 39 . 
 
 40-44 . 
 
 
 
 
 46J 
 
 46J,46 . 
 
 
 
 
 47 . 
 
 48 . . 
 
 
 
 
 49 . 
 
 60 . 
 
 
 
 
 61 . 
 
 
 
 
 xxvi '62-64. 
 
 56 . 
 
 xxvi 66 . 
 
 
 
 
 67-68 . 
 
 59-62 . 
 
 
 
 
 (63-66) . 
 
 
 xxvi 63-66 . 
 
 
 
 67 to \ 
 xxvii 2 . f 
 
 
 
 
 xxvii 3-10. 
 
 11. . 
 
 xxvii 12-16 . 
 
 
 
 
 17. 
 
 18. 
 
 
 
 xxvii 19. 
 
 20. 
 
 21. 
 
 
 
 
 22-23 . 
 
 
 
 
 xxvii 24-25. 
 
 26. 
 
 xxvii 27-31 . 
 
 
 
 
 32-33 . 
 
 34-36 . 
 
 
 
 xxvii 36. 
 
 37-88 . 
 
 39.40 . 
 
 
 
 
 41-42 . 
 
 44. 
 
 
 
 xxvii 43. 
 
 45. 
 
 46-49 . 
 
 
 
 
 60-51 . 
 
 
 
 
 xxvii 62-63. 
 
 54-66 . 
 
 xxvii 56 . 
 
 
 
 
 67-60, 61 
 
 60J 
 
 
 
 xxvii 62-66 
 
 xxviii 1 . 
 
 
 
 
 xxviii 2-4. 
 
 6 . 
 
 xxviii 6-7 
 
 
 
 
 8 . 
 
 9 . 
 
 
 
 xxviii 10. 
 11-15. 
 16-18. 
 
 xxTiii'ig 
 
 
 
 
 20. 
 
92 
 
 APPENDIX 
 
 TABLE II.— THE CLASSES OF DOCUMENTS WHICH 
 COMPOSE MARK'S GOSPEL. 
 
 Nucleus 
 
 Triple 
 
 Sequence. 
 
 Double 
 Sequence. 
 
 Groups 
 out of Place. 
 
 Scattered 
 Sequences. 
 
 Out of 
 Sequence 
 and Sole. 
 
 
 
 
 
 
 
 
 i 1,2. 
 
 i8-2o" . 
 
 
 i 21-29 ' . 
 
 
 
 
 
 
 29-84 . 
 
 
 f 37 to 
 \ii2 
 
 } 
 
 
 
 
 i 35-36. 
 
 ii 3, 6-12 
 
 
 ii 4, 13 . 
 
 
 
 
 
 
 14-26 . 
 
 
 
 
 
 
 
 ii 27.' 
 
 28-iii. 7 
 
 
 iii 8 
 
 18 . 
 
 16-19 . 
 C, iii 22-80 
 
 
 
 D, iii 13-19 
 D, iii 22. 
 
 
 iii 9-12. 
 14-16. 
 20, 21. 
 
 iii 31-2 . 
 
 
 iii 83-34 . 
 
 
 
 
 
 
 84-6 . 
 
 
 
 
 
 
 
 iv 1.' ' 
 
 iv 2-11 . 
 
 
 iv 12 " . 
 
 
 
 
 
 13. 
 
 14-20 . 
 
 
 21 . 
 to 
 v2. 
 
 
 
 D,iv 21-22 
 J F, iv 26-82 
 
 1 
 
 
 
 
 
 
 1 B, iv 37-41 
 B, V 1-20 
 
 / 
 
 v3-6. 
 
 
 
 6-27 . 
 
 
 
 B, V 22-43 
 
 
 28. 
 
 
 
 29-80 . 
 
 
 
 
 
 29. 
 
 
 
 88-48 . 
 
 
 
 
 
 81-32. 
 
 
 
 vil-13 . 
 
 
 
 
 
 
 vi 14 " . 
 
 
 16-18 . 
 21-22 . 
 26-80 . 
 
 
 
 
 
 vi 19-20. 
 23-24. 
 31. 
 
 vi 33-86 . 
 
 
 82 
 
 
 
 B, vi sVj 
 
 
 37. 
 
 88-43 . 
 
 
 / 44 to 
 \vii2 . 
 
 vii 9-81 . 
 87 . 
 
 viii 2-21 . 
 
 } 
 
 
 
 
 vii 3-8. 
 
 32-36. 
 viii 1. 
 22-26. 
 
 viii 27-81 
 
 
 33-83 
 
 
 
 B, viii 31 
 
 
 
 84 to 
 1x8 
 
 } 
 
 ix9-13 . 
 
 
 
 /viii 34 . \ 
 \ B, 36 ; D, 88 / 
 
 ix 14-10. 
 
 17-19 . 
 
 
 
 
 
 
 
 20-24. 
 
 26,27 
 
 
 ix 28-29 . 
 
 
 
 
 
 26, 30. 
 
 81 
 
 
 
 
 
 
 
 82-33. 
 
 84, 36 
 
 
 ix 36 " . 
 
 
 
 
 
 
 37 
 
 
 38-40 . 
 42-3 . 
 47 
 xl-12 . 
 
 
 A,ix49i60,47 
 A, X 4 . 
 
 D, ix 41 . 
 B, ix 42 . 
 
 
 41.' 
 
 44-6. 
 
 48. 
 
 X 13-14 . 
 
 
 16-16 . 
 
 
 
 
 
 
 17-30 . 
 
 
 81-2 . 
 
 
 
 
 
 
 32-4 . 
 
 
 86-46 . 
 
 
 
 
 
 
 46-8 . 
 
 
 
 
 
 
 
 X 49I6O. 
 
 61 to 
 
 \ 
 
 xi 4-6 . 
 
 
 
 
 
 
 Xi3 
 
 ) 
 
 
 
 
 
 
 
 7-10 . 
 
 
 11-14 . 
 
 
 
 
 
 
 16, 17-18 
 
 
 16, 19-24 
 
 
 A, xi 26-6 
 
 B, xi 28 . 
 
 
 
 27 to 
 xii 10 . 
 
 } 
 
 xii 11 . 
 
 
 
 
 
 
 12 . 
 
 
 18 . 
 
 
 
 
 
 
TABLE II 
 
 93 
 
 TABLE U.— Continued. 
 
 Nucleus 
 
 Triple 
 
 Sequence. 
 
 Double 
 Sequence. 
 
 Groups 
 out of Place. 
 
 Scattered 
 Sequences. 
 
 Out of 
 Sequence 
 and Sole. 
 
 xii 14-23 
 
 xii 24 . 
 
 
 
 
 25.27 
 
 28, 30-31 . 
 
 
 
 xii 29,' 83-34. 
 
 36-37 
 
 38 . 
 
 
 
 
 39 . 
 
 40-44 
 
 
 
 
 xiul-2 . 
 
 xiii 8 
 
 
 
 
 4-9 . 
 
 11 . 
 
 
 
 xiii 10. 
 
 12, 13 . 
 
 14i . . 
 
 
 
 
 14 . 
 
 16, 16 
 
 
 B, xiii. 16-16. 
 
 
 17 . 
 
 18 . 
 
 
 
 
 19 . 
 
 20-23 
 
 
 
 
 24-26 
 
 27 . 
 
 
 
 
 28-31 
 
 32-83 
 
 
 
 xiii 84-86. 
 
 37 . 
 
 
 
 
 
 xiv 1 
 
 
 
 
 xIt 2-9. 
 
 10-14 
 
 xiv 15 . 
 
 
 
 
 16-18 
 
 19-20 
 
 
 
 
 21-28 
 
 24-28 
 
 
 
 
 29-30 
 
 31 . 
 
 
 
 
 32 . 
 
 33-34 
 
 
 
 
 35-36 
 
 37-40 
 
 
 
 
 41 . 
 
 42 . 
 
 
 
 
 43 . 
 
 44 . 
 
 
 
 
 45 . 
 
 46 . 
 
 
 
 
 47-49 
 
 60-62 
 
 
 
 
 53-64 
 
 66-68 
 
 
 
 xiT 59. 
 
 65 fX) \ 
 XT 2 . / 
 
 60-64 
 
 
 
 
 XT 3-8 . 
 
 
 
 
 9 
 
 10 . 
 
 
 
 
 11-16 . 
 
 16-20 
 
 
 
 
 21, 22 
 
 23-24 
 
 
 
 XT 26.' 
 
 26, 27 
 
 29-30 
 
 
 
 28. 
 
 31-83 . 
 
 34.86 
 
 
 
 
 37-89 
 
 
 40 . 
 
 
 
 
 41 
 
 
 42 . 
 
 
 
 
 43 
 
 
 
 
 
 XV 44.'46. 
 
 46-47 
 
 
 
 
 
 
 XTil 
 
 
 
 
 
 XTi 2-8. 
 
 4-6i 
 
 
 XTi 6j','7 
 
 
 
 
 
 
 
 
 XTi 9-11. 
 
 
 XTi 12-16 
 
 
 
 XTi 16-20. 
 
94 
 
 APPENDIX 
 
 TABLE III.— THE CLASSES OF DOCUMENTS WHICH 
 COMPOSE LUKE'S GOSPEL. 
 
 Nucleus 
 
 Triple 
 
 Sequence. 
 
 Double 
 
 Groups out 
 
 Groups out 
 
 Scattered 
 
 Out of 
 Sequence 
 and Sole. 
 
 Sequence. 
 
 of Place. 
 
 of Place. 
 
 Sequences. 
 
 
 
 
 
 
 i, ii, iii 1. 
 
 iii 2-4 
 
 iii 7-9 . 
 
 
 
 
 iii 6-6. 
 10-16. 
 
 iii 16 ' 
 
 17 
 
 
 
 
 18-20. 
 
 21-iv 2 . 
 
 iv 8-13 . 
 
 
 
 
 
 iv 14 
 
 
 
 
 
 iv 16-30. 
 
 
 iT 81-87 . 
 
 A 
 
 
 
 
 iv 38-40 . 
 
 41-44 . 
 V 12-17 . 
 
 vl-11 . 
 
 
 
 
 V 18 V . 
 
 19 
 
 
 
 
 
 20-38 . 
 
 
 
 
 
 v39" 
 
 vi 1-6, 7-12 
 
 Yi l', 13-19 
 
 vi 20-23 
 
 28-83 
 
 36-88 
 
 41-44 
 
 46-viilO . 
 vii 18-35 
 
 C, vi'46 . 
 
 
 vi 24-27. 
 34 
 89-40. 
 
 vii li-17. 
 86-60. 
 viii 1-8. 
 
 viil 4-16 . 
 
 viii 16-18 
 
 
 
 
 
 19-21 . 
 
 22-56 
 ix 1-6 . 
 
 
 
 B, vii'i'22-66 
 
 
 ix7" 
 
 8-10 . 
 
 
 
 
 
 11-13 . 
 
 
 
 
 
 ix 14V15. 
 
 16-30 . 
 
 
 
 
 D ix 23, 26 . 
 
 81-32. 
 
 83-36 . 
 
 ix 36-87 . 
 
 
 
 
 
 38-42 . 
 
 
 
 
 
 ix 43'.' 
 
 44 
 
 ix46 
 
 
 
 
 .. 
 
 46-48 . 
 
 49-60 . 
 
 X 12-16 
 xi 1.4' '. 
 
 
 B, X 2-11 . 
 D,x 21-22 . 
 
 ix 61-x 1. 
 xl. 
 
 17-20. 
 
 28-42. 
 xi 5-8. 
 
 
 
 9-13 . 
 
 C, xi'i4-32 
 
 D, xi 14-16 . 
 
 
 
 
 33-36 
 
 
 D, xi 33 
 
 
 
 
 
 E,xi 37-64 
 
 D, xii 2 
 
 B, xii 2-11 . 
 
 xii 1-21. 
 
 
 
 xii 22-81 
 
 
 
 xii 32. 
 
 
 
 33-86 . 
 
 
 B, xii' 61-68 . 
 B, xii 66 
 
 37-60. 
 64-65. 
 57. 
 
 
 
 xii 58-59 . 
 
 
 
 xiii 1-17. 
 
 
 
 xiii 24 . 
 
 F, xiii 18-23 
 
 
 25-26. 
 
 
 
 27-28 . 
 
 E, xiii 34-36 
 
 
 29-83. 
 xivl-xvil2. 
 
 
 
 xvi 13 . 
 
 
 
 xvi 14-16. 
 
 
 
 17-18 . 
 
 
 fxvii 1-4. 
 
 19-31. 
 
 
 
 
 
 xvii 5. 
 
 
 
 
 
 6 . 
 
 7-24. 
 
 
 
 
 
 26 . 
 
 26-30. 
 
 
 
 
 
 B.^ 81 . 
 
 32. 
 
 
 
 
 
 83 . 
 
 84. 
 
 
 
 
 
 35-86 
 
 / 87 to 
 (.xviii 14. 
 
 iviii 16, 16 
 
 xviii 17 . 
 
 
 
 
 
TABLE III 
 
 95 
 
 TABLE III.— Continued. 
 
 Nucleus Triple 
 Sequence. 
 
 Double Sequence. 
 
 Groups out of 
 Place. 
 
 Out of Sequence 
 and Sole. 
 
 rviii 18-33 . 
 
 
 
 xviii 84. 
 
 86-43 
 
 
 
 
 xix 1-27. 
 
 xix 28-31 
 
 
 xix 32-34 
 
 
 
 36-36 
 
 
 
 
 xix 37.' 
 
 38 . 
 
 
 
 
 39-44. 
 
 46-48 
 
 
 
 
 
 XX 1-17 . 
 
 
 
 
 XX 18,' 20. 
 
 19, 21-33 
 
 
 
 
 34. 
 
 86-38 . 
 
 
 XX 39, 40" . 
 
 
 
 41-44. 
 
 
 46-47 
 
 
 
 46J . 
 
 
 xxi 1-4 . 
 
 
 
 xxi 6-12 . 
 
 
 13-15 
 
 
 
 16,17 
 
 
 
 
 xxi 18-20. 
 
 21,23 
 
 
 
 
 22, 24. 
 
 26, 27 
 
 
 xxi 26 . . 
 
 
 28. 
 
 29-33 
 
 
 34 . . . 
 
 
 36. 
 
 86 . 
 
 
 
 
 37-38. 
 
 xxii 1-7 . 
 
 
 
 
 xxii 8. 
 
 9. lOJ 
 
 
 xxii lOJ ." . 
 
 
 
 11 . 
 
 
 12 . . . 
 
 
 
 13-14 
 
 
 
 
 xxii 16-17. 
 
 18-23 
 
 
 
 
 
 24-32. 
 
 33-34 
 
 
 
 
 
 36-38. 
 
 39 . 
 
 
 
 
 
 40. 
 
 41-42 
 
 
 
 
 
 43-44. 
 
 46-47 
 
 
 
 
 
 48-49. 
 
 60 . 
 
 
 
 
 
 51. 
 
 62-62 
 
 
 
 
 
 63. 
 
 64 . 
 
 
 
 
 
 66. 
 
 66 . 
 
 
 
 
 
 
 (67-71) 
 
 
 
 
 xxii 67-7i' . 
 
 
 xxiii 1 , 
 
 
 
 
 
 xxiii 2. 
 
 3 . 
 
 
 
 
 
 4-16. 
 
 16,18 
 
 
 
 
 
 17, 19. 
 
 20-23 
 
 
 
 
 
 24. 
 
 26-26 
 
 
 
 
 
 27-31. 
 
 32-33 
 
 
 
 
 
 34-35J. 
 
 S6i 
 
 
 
 
 
 36. 
 
 37-38 
 
 
 
 
 
 39-43. 
 
 44-47 
 
 
 
 
 
 48. 
 
 49-50 
 
 
 
 
 
 61. 
 
 62-53 
 
 
 
 
 
 64. 
 
 56 . 
 
 
 
 
 
 56. 
 
 xxiv 1, 2 
 
 
 
 
 
 xxiv 8, 4^. 
 
 ^, 6, 6i 
 
 
 
 
 6H- 
 
 9 . . . 
 
 
 
 
 10-12. 
 
 
 xxiv 13 . 
 
 
 14-34. 
 
 
 86-86 . 
 
 
 37-46. 
 
 
 46 . . . 
 
 
 
 xxiv 47 ." . 
 
 
 
 xxiv 48-63. 
 
96 
 
 APPENDIX 
 
 TABLE IV.-DOCUl 
 
 VIENTS IN 
 
 SEQUE> 
 
 fCE IN 1 
 
 'WO 
 
 
 GOSPELS ONLY. 
 
 
 
 Matt. 
 
 Mark. 
 
 Mark. 
 
 Luke. 
 
 Matt. 
 
 Luke. 
 
 
 
 
 
 iii 7-10, 12 
 
 iii 7-9, 17. 
 
 
 
 i 21-28 . 
 
 iv 81-37. 
 
 iv 8-11 . 
 
 iv 8-13. 
 
 
 
 85-ii 1 
 
 V 12-lT. 
 
 
 
 xii 22-82 . 
 
 iii 22-30. 
 
 iii 18-19 
 
 vi 18-16. 
 
 
 
 xiii 5S-68 
 
 vi 1-6. 
 
 iv 21 -V 48 . 
 
 viii 16-56. 
 
 
 
 Xiv3-12 . 
 
 17-29. 
 
 vi 7-18 . 
 
 ix 1-6. 
 
 
 
 22-27 
 
 47-50. 
 
 
 
 
 
 36-xvi 12 . 
 
 61-Tiii 21. 
 
 
 
 
 
 xviii 8-xix 9 - 
 
 ix 43 to 
 Xl2. 
 
 
 
 
 
 XX 20-29 . 
 
 86-45. 
 
 
 
 
 
 xxii 34-40 
 
 xii 28-34. 
 
 xii 41-44 . 
 
 xxl 1-4. 
 
 xxi 44 
 
 XX 18. 
 
 xxiv 22-25 
 
 xiii 20-23. 
 
 
 
 
 
 36-87 
 
 32. 
 
 
 
 
 
 xxvi 6-13 
 
 xiv 2-9. 
 
 xivlSJ, 16 . 
 
 xxiilOJ, 12. 
 
 
 
 28-32 
 
 24-28. 
 
 
 
 
 
 35, 37-8 . 
 
 81, 38-4. 
 
 
 
 
 
 40-44 . 
 
 37-40. 
 
 
 
 
 
 46-46 
 
 41-2. 
 
 
 
 
 
 48, 69-66 . 
 
 44, 66-64. 
 
 
 
 
 
 xxvii 12-16 . 
 
 XV 3-7. 
 
 
 
 
 
 27-31 . 
 
 16-20. 
 
 
 
 
 
 34-36 . 
 
 23-24. 
 
 
 
 
 
 39-41 . 
 
 29-80. 
 
 
 
 
 
 44, 46-49 
 
 32, 34-36. 
 
 
 
 
 
 55-66 . 
 
 40. 
 
 
 
 
 
 60-61 . 
 
 46-7. 
 
 xvi 1, 2 
 
 xxiv 1. 
 
 
 
 xxviii 6-7 
 
 xvl 6-7. 
 
 
 
 
 
 9-10 . 
 
 9-10. 
 
 
 
 
 
TABLE V 
 
 97 
 
 TABLE v.— THE DOCUMENTS WHICH ARE IN 
 SEQUENCE, NOT IN THE ORDER OF THE NUCLEUS, 
 BUT INDEPENDENTLY USED. 
 
 
 Mark. 
 
 Matt 
 
 Luke. 
 
 Luke. 
 
 Luke. 
 
 A 
 
 ix 50 ". 
 
 (ix 47)'. . 
 nucleus. 
 
 xi 26-26 
 
 V 3-6 
 11-12 . 
 13 
 15 
 18 
 
 26-26 . 
 29 
 32 
 
 89-48 . 
 vi 9-13 . 
 14-16 . 
 20-21 . 
 22-23 . 
 24 
 
 26-83 . 
 vii 1-5 . 
 7-11 . 
 12 
 
 14 . 
 17-20 . 
 21 
 
 23 . 
 / 24 to 
 t viii 13 . 
 
 vi 20-21 . 
 22-28 . 
 
 vi 28-3'6' . 
 
 vi 37-42 . 
 
 vi 31 " . 
 
 vi 43-44 . 
 46 
 
 47 to' \ 
 vii 10 . / 
 
 xi 33 " . 
 
 xii 68-69 . 
 
 xi 2-4 " . 
 
 xii 33-34 . 
 xi 84.36 . 
 
 xii 22-81 . 
 
 xi 9-13 ■ . 
 
 xiii 24" . 
 
 xiii 27 
 
 
 xvi'l7. 
 xvi IS. 
 
 xvi 13. 
 
 
 
 
 
 
 
 
 11-12 
 
 
 xiii 28 . 
 
 
 
 
 
 xi 2-19 . 
 
 vii 18-35 . 
 
 
 
 
 
 
 21-24 . 
 
 X 12-16 . 
 
 
 
 
 
 Matt. 
 
 Mailc. 
 
 Luke. 
 
 C 
 
 xii 22-45 . 
 
 iii 22-30 . 
 
 
 
 xi 14-32. 
 Vi46. 
 
 E 
 
 xxiii 13-39 
 
 
 
 
 
 xi 37-64. 
 xiii 34-36. 
 
 F 
 
 xiii 24-84 . 
 
 iv 26-84 . 
 
 xiii 18-21. 
 
98 
 
 APPENDIX 
 
 TABLE VI.— SCATTERED DOCUMENTS. 
 
 Matt. 
 
 Mark. 
 
 Luke. 
 
 D 
 
 ix32.4 .... 
 
 iil22. . . .-. 
 
 xi 14-15. -, 
 
 xl.4 . 
 
 
 
 
 13-19 . . . [ 
 
 " I 
 
 
 
 
 
 
 iv 21 . . . . 1 
 
 xi 83. j 
 
 26 . 
 
 
 
 
 22 . . . . J 
 
 xii 2. J 
 
 2T-38 . 
 
 
 
 
 
 
 8-9. 
 
 32 . 
 
 
 
 
 viii 38 . . .-\ 
 
 ix 26. -V 
 
 38-9 . 
 
 
 
 
 34-5 . . .1 
 
 28-4. 
 
 
 
 
 
 
 36 . . . j 
 
 25. I 
 
 X 42 
 
 
 
 
 ix41. . . J 
 
 
 
 xi26-7 . 
 
 
 
 _ 
 
 
 
 X 21-2. ' 
 
 B 
 
 viii 28-7 
 
 iv 87-41 . 
 
 viii. 22-5. 
 
 28-34 
 
 
 
 
 V 1-20 
 
 26-40. 
 
 il 18-25 
 
 
 
 
 22-43 . 
 
 41-56. 
 
 36 . 
 
 
 
 
 Vi34i 
 
 0. 
 
 37-8 . 
 
 
 
 
 
 X2. 
 
 X 7, 9-16 
 
 
 
 
 
 3-11. 
 
 18-20 
 
 
 
 
 
 xii 11-12. 
 
 26-33 . 
 
 
 
 
 
 2-9. 
 
 34-5 . 
 
 
 
 
 
 61-3. 
 
 xii 32 . 
 
 
 
 
 
 10. 
 
 xviS . 
 
 
 
 
 
 66. 
 
 21 
 
 
 
 
 = viii 31 . 
 
 xvii 25. 
 
 25. 
 
 
 
 
 = viii 85 . 
 
 33. 
 
 xviii 6-7 
 
 
 
 
 = ix42 . 
 
 1-2. 
 
 8-9 
 
 
 
 
 43-48 . 
 
 
 15 
 
 
 
 
 
 xvii 3. 
 
 21.22 
 
 
 
 
 
 4. 
 
 xxi21 . 
 
 
 
 
 = xi 23 
 
 6. 
 
 xxiv 17-18 . 
 
 
 
 
 = xiii 16-16 
 
 xvii 31. 
 
 8T-89 
 40-41 . 
 
 
 
 
 
 26-27. 
 85-36. 
 
TABLE VII 
 
 99 
 
 TABLE VII.— DOUBLET VERSES. 
 
 
 
 MATTHEW. 
 
 
 
 
 Revebsed. 
 
 V. 29 
 
 = 
 
 xviii 9. 
 
 xi 24 = X 15. 
 
 31 
 
 = 
 
 xix7. 
 
 xii 22.24 = ix 32.34. 
 
 34 
 
 = 
 
 xxiii 22. 
 
 88, 87 = vii 17, 20. 
 
 vii IV, 20 
 
 = 
 
 xii 33, 37. 
 
 xvi 24-25 •= X 38-39. 
 
 ix24 
 
 = 
 
 xvii 33. 
 
 xvii 83 = ix 24. 
 
 27-30 
 
 = 
 
 XX 30-34. 
 
 xviii 9 = V 29. 
 
 32-34 
 
 = 
 
 xii 22-24. 
 
 11 = ix 66. 
 
 56 
 
 = 
 
 xviii 11. 
 
 18 = xvi 19. 
 
 Xl5 
 
 = 
 
 xi24. 
 
 21 = xvii 4. 
 
 38-39 
 
 = 
 
 xvi 24-25. 
 
 xix 7 = V 31. 
 
 Xiil2 
 
 = 
 
 xxi 12-14. 
 
 XX 16 = xix 30. 
 
 xiii 12 
 
 = 
 
 XXV 9. 
 
 30-34 = ix 27-30. 
 
 XV 14 
 
 = 
 
 xxiii 16. 
 
 xxi 12.14 = xii 12. 
 
 xvil9 
 
 = 
 
 xviii 18. 
 
 21 = xvii 20. 
 
 xvii 4 
 
 = 
 
 21. 
 
 xxii 14 = XX 16. 
 
 20 
 
 = 
 
 xxi 21. 
 
 xxiii 11 = 26. 
 
 xix30 
 
 = 
 
 XX 16 
 
 16 = XV 14. 
 
 XX 16 
 
 = 
 
 xxii 14. 
 
 22 = V 34. 
 
 26 
 
 ~ 
 
 xxiii 11. 
 
 XXV 29 = xiii 12. 
 
 
 
 LU 
 
 KE. 
 
 Reversed. 
 
 viii 16 
 
 = 
 
 xi38. 
 
 xi 38 = viii 16. 
 
 17 
 
 = 
 
 xii 2. 
 
 xii 2 = 17. 
 
 18 
 
 = 
 
 xix 26. 
 
 8-9 = ix 26. 
 
 jx22 
 
 = 
 
 xvii 25. 
 
 xiv 27 = 23. 
 
 23 
 
 = 
 
 xiv 27. 
 
 xvii 25 = 22. 
 
 24 
 
 = 
 
 xvii 33. 
 
 33 = 24. 
 
 26 
 
 = 
 
 xii 8-9. 
 
 xviii 18 = X 25. 
 
 56 
 
 = 
 
 xix 10. 
 
 xix 10 = ix 66. 
 
 X25 
 
 = 
 
 xviii 18. 
 
 26 = viii 18. 
 
 xi43 
 
 = 
 
 XX 46. 
 
 XX 46 = xi 43, 
 
 xiill 
 
 = 
 
 xxi 12, 14. 
 
 xxi 12, 14 = xii 11. 
 
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 " Necessity, as well as Inclination, drew Mr Flinders Petrie's 
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 attested by the present handsome volume." — Scotsman, 
 
 " It is no exaggeration to say that it is the most exhaustive 
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 ment is clearly set forth by the author, and is a record of one of the 
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 "Mr Flinders Petrie's great work. ... Mr Flinders 
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