third Gospel explains it, but the Gospel of the Homilies has in all probability the simpler original words: the "key of the kingdom," which both of the others have altered for the purpose of more immediate clearness. In any case it is certain that the passage does not agree with our Gospel.(1)

The next quotation referred to by De Wette is in Hom. iii. 51: "And also that he said: 'I am not come to destroy the law.... the heaven and the earth will pass away, but one jot or one tittle shall in nowise pass from the law.'" This is compared with Matt. v. 17, 18:(2) "Think not that I am come to destroy the law or the prophets: I am not come to destroy but to fulfil, (v. 18) For verily I say unto you: Till heaven and earth pass away one jot or one tittle shall in nowise pass from the law, till all be fulfilled." The Greek of both passages reads as follows:—

[———]

That the omissions and variations in this passage are not accidental is proved by the fact that the same quotation occurs again literally in the Epistle from Peter(1) which is prefixed to the Homilies in which the [———] is

repeated, and the sentence closes at the same point The author in that place adds: "This he said that all might be fulfilled" [———]. Hilgenfeld

considers this Epistle of much more early date than the Homilies, and that this agreement bespeaks a particular text.(2) The quotation does not agree with our Gospels, and must be assigned to another source.

The next passage pointed out by De Wette is the erroneous quotation from Isaiah which we have already examined.(3) That which follows is found in Hom. viii. 7: "For on this account our Jesus himself said to one who frequently called him Lord, yet did nothing which he commanded: Why dost thou say to me Lord, Lord, and doest not the things which I say?" This is compared with Luke vi. 46:(4) "But why call ye me Lord, Lord, and do not the things which I say?"

[———]

This passage differs from our Gospels in having the second person singular instead of the plural, and in substituting [———] for [———] in the first phrase. The Homily, moreover, in accordance with the use of the second person singular, distinctly states that the saying was addressed to a person who frequently called Jesus "Lord," whereas in the Gospels it forms part of the Sermon on the Mount with a totally impersonal application to the multitude.

The next passage referred to by De Wette is in Hom. xix. 2: "And he declared that he saw the evil one as lightning fall from heaven." This is compared with Luke x. 18, which has no parallel in the other Gospels: "And he said to them, I beheld Satan as lightning fall from heaven."

[———]

The substitution of [———-] for [———-], had he found the latter in his Gospel, would be all the more remarkable from the fact that the author of the Homilies has just before quoted the saying "If Satan cast out Satan,"(1) &c. and he continues in the above words to show that Satan had been cast out, so that the evidence would have been strengthened by the retention of the word in Luke had he quoted that Gospel. The variations, however, indicate that he quoted from another source.(2)

The next passage pointed out by De Wette likewise finds a parallel only in the third Gospel. It occurs in Hom. ix. 22: "Nevertheless, though all demons with all the diseases flee before you, in this only is not to be your rejoicing, but in that, through grace, your names, as of the ever-living, are recorded in heaven." This is compared with Luke x. 20: "Notwithstanding, in this rejoice not that the spirits are subject unto you, but rejoice that your names are written in the heavens."

[———]

The differences between these two passages are too great and the peculiarities of the Homily too marked to require any argument to demonstrate that the quotation cannot be successfully claimed by our third Gospel. On the contrary, as one of so many other passages systematically varying from the canonical Gospels, it must rather be assigned to another source.

De Wette says: "A few others (quotations) presuppose (voraussetzen) the Gospel of Mark,"(1) and he gives them. The first occurs in Hom. ii. 19: "There is a certain Justa(2) amongst us, a Syrophoenician, a Canaantte by race, whose daughter was affected by a sore disease, and who came to our Lord crying out and supplicating that he would heal her daughter. But he being also asked by us, said: 'It is not meet to heal the Gentiles who are like dogs from their using different meats and practices, whilst the table in the kingdom has been granted to the sons of Israel.' But she, hearing this and exchanging her former manner of life for that of the sons of the kingdom, in order that she might, like a dog, partake of the crumbs falling from that same table, obtained, as she desired, healing for her daughter."(3) This is compared with Mark vii. 24—30,(4) as it is the only Gospel which calls the woman a Syrophoenician. The Homily, however, not only calls her so, a very unimportant point, but gives her name as "Justa."

If, therefore, it be argued that the mention of her nationality supposes that the author found the fact in his Gospel, and that as we know no other but Mark(1) which gives that information, that he therefore derived it from our second Gospel, the additional mention of the name of "Justa" on the same grounds necessarily points to the use of a Gospel which likewise contained it, which our Gospel does not. Nothing can be more decided than the variation in language throughout this whole passage from the account in Mark, and the reply of Jesus is quite foreign to our Gospels. In Mark (vii. 25) the daughter has "an unclean spirit" [———]; in Matthew (xv. 22) she is "grievously possessed by a devil" [———], but in the Homily she is "affected by a sore disease" [———]. The second Gospel knows nothing of any intercession on the part of the disciples, but Matthew has: "And the disciples came and besought him [———] saying: 'Send her away, for she crieth after us,'"(2) whilst the Homily has merely "being also asked by us," [———] in the sense of intercession in her favour. The second Gospel gives the reply of Jesus as follows: "Let the children first be filled: for it is not meet to take the bread of the children, and to cast it to the dogs. And she answered and said unto him: 'Yea, Lord, for the dogs also eat under the table of the crumbs of the children. And he said unto her: For this saying go thy way; the devil is gone out of thy daughter."(3) The nature of the reply of the woman is,

in the Gospels, the reason given for granting her request; but in the Homily the woman's conversion to Judaism,(1) that is to say Judeo-Christianity, is prominently advanced as the cause of her successful pleading. It is certain from the whole character of this passage, the variation of the language, and the reply of Jesus which is not in our Gospels at all, that the narrative cannot rightly be assigned to them, but the more reasonable inference is that it was derived from another source.(2)

The last of De Wette's(3) passages is from Hom. iii. 57: "Hear, O Israel; the Lord thy(4) God is one Lord." This is a quotation from Deuteronomy vi. 4, which is likewise quoted in the second Gospel, xii. 29, in reply to the question, "Which is the first Commandment of all? Jesus answered: The first is, Hear, O Israel; the Lord our God is one Lord, and thou shalt love the Lord thy God," &c. &c. In the Homily, however, the quotation is made in a totally different connection, for there is no question of commandments at all, but a clear statement of the circumstances under which the passage was used,