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  ST PAUL THE AUTHOR OF THE LAST TWELVE VERSES OF THE SECOND GOSPEL
  by Howard Heber Evans
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Evans argues, against the critics of his day, that the disputed last twelve
verses of Mark's Gospel are genuine, and makes the further case that St Paul
was their author. A close study of the Greek vocabulary and idiom of Mark
16:9-20 set beside the Pauline epistles.

  Chapters: 7

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  TABLE OF CONTENTS
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    1. 01. From the Library of
    2. 02. THE SECOND GOSPEL
    3. 03. THE LAST TWELVE VERSES OF
    4. 04. St. Luke (or the Acts)
    5. 05. ON THE ALLEGED DISCREPANCY
    6. 06. DEVOTIONAL READING
    7. 07. PRIVATE DEVOTION AND MEDITATION

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  CHAPTER 1: 01. From the Library of
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Professor Benjamin Breckinridge Warfield

Sequeathed by him to the Library of

Princeton Theological Seminary

![img-1.jpeg](img-1.jpeg)

x

From the author.

ST. PAUL

THE AUTHOR OF

THE LAST TWELVE VERSES OF

THE SECOND GOSPEL.

ST. PAUL

THE AUTHOR OF

OF

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  CHAPTER 2: 02. THE SECOND GOSPEL
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BY

HOWARD HEBER EVANS, B.A.

LATE VIVAR OF MAPPERLEY,

AND FORMERLY SCHOLAR OF LINCOLN COLLEGE, OXFORD;

Author of "St. Paul the Author of the Acts of the Apostle and of the

Third Gospel"

"I Paul, the prisoner of Jesus Christ for you Gentiles. — EPH. III. 1.

"The Gospel of the Uncircumcision was committed unto me." GALL. II. 2.

"I laboured more abundantly than they all."—1 COR. XV. 10.

"Inasmuch as I am the Apostle of the Gentiles, I magnify mine often."

ROM. XI. 13.

"That I should be the minister of Jesus Christ to the Gentiles . . . so that
to in Jerusalem, and round about unto Illyricum, I have fully preached the
gospel of Christ." ROM. XV. 16. 19.

"Paul declared particularly what things God had wrought among the

Gentiles by his ministry." ACTS XXI. 14.

LONDON:

JAMES NISBET & CO., 21 BERNERS STREET.

MDCCCLXXXVII.

[All rights reserved.]

"It was Francis Bacon who gave dignity to the slow and patient processes of
investigation, of experiment, of comparison, to the sacrificing of hypothesis
to fact, to the single aim after Truth, which was to be the law of modern
science."—J. R. GREEN, History of the English People.

"It is the comparative spirit which is at work everywhere, and which has
achieved the greatest triumphs in modern times." - Professor MAX MULLER.

"Language, the great confessional of the human heart."—Rev. JAMES MARTINEAU.

"Language is Fossil History."—ARCHBISHOP TRENCH.

"To us Probability is the very guide of Life.

"From these things it follows that in questions of difficulty, or such as are
thought so, where more satisfactory evidence cannot be had, or is not seen; if
the result of examination be, that there appears upon the whole any the lowest
presumption on one side, and none on the other, or a greater presumption on
one side, though in the lowest degree greater, this determines the question,
even in matters of speculation."—BISHOP BUTLER, The Analogy.

CONTENTS.

...

PAGE

I. THESE LAST TWELVE VERSES ORIGINALLY DID NOT FORM PART OF THE SECOND GOSPEL
. . . . 11

II. THE FOLLOWING FACTS RESPECTING THE AUTHOR APPEAR FROM AN EXAMINATION OF
THE INTERNAL EVIDENCE . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13

(a.) The Author was a Jew familiar with the Septuagint Version of the Old
Testament Scriptures . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

(b.) The Author was a Christian—a Jewish Christian . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . .

(c.) The Author wrote for Gentile readers . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . .

(d.) The Author wrote especially for the Gentile Christians at Rome . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . .

(e.) The Author must have been possessed of literary ability . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . .

(f.) The Author wrote many years after the first preaching of the Gospel . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . .

(g.) The Author wrote in the Apostolic Age . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . .

(h.) The Author must have been possessed of Apostolic authority, or at least
he must have obtained Apostolic sanction . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . .

VIII

CONTENTS.

PAGE

III. THERE IS A CLOSE CONNECTION BETWEEN THE LAST TWELVE VERSES OF THE SECOND
GOSPEL AND THE WRITINGS OF THE AUTHOR OF THE THIRD GOSPEL AND THE ACTS . . . .
. 27

- (a) The phraseology of these verses has a marked resemblance to the
phraseology of the Third Gospel and the Acts . . . . . 27

- (b) The Author of the Third Gospel and the Acts was familiar with the
subject-matter of these verses . . . . . 30

- (c) The Author of the Third Gospel and the Acts was a Jew familiar with the
Septuagint Version of the Old Testament . . . . . 38

- (d) The Author of the Third Gospel and the Acts was a Christian—a Jewish
Christian . . . . . 39

- (e) The Author of the Third Gospel and the Acts wrote for Gentile readers .
. . . . 39

- (f) The Author of the Third Gospel and the Acts wrote especially for the
Gentile Christians at Rome . . . . . 40

- (g) The Author of the Third Gospel and the Acts was possessed of literary
ability . . . . . 40

- (h) The Author of the Third Gospel and the Acts wrote many years after the
first preaching of the Gospel . . . . . 41

- (i) The Author of the Third Gospel and the Acts wrote in the Apostolic age .
. . . . 41

- (j) The Author of the Third Gospel and the Acts was possessed of Apostolic
authority, or at least he obtained Apostolic sanction . . . . . 42

CONTENTS.

ix

PAGE

IV. THERE IS A VERY CLOSE AND INTIMATE CONNECTION BETWEEN THE AUTHOR OF THE
THIRD GOSPEL (AND THE ACTS) AND ST. PAUL . . . 44

(a.) Testimony of the early Christian Fathers . . . 44

(b.) Statements of modern critics and commentators . 45

(c.) St. Paul himself the Author of the Third Gospel and the Acts . . . . . .
. . . 46

V. ST. PAUL HIMSELF WAS THE AUTHOR OF THESE LAST TWELVE VERSES OF THE SECOND
GOSPEL . 49

(a.) The phraseology is Pauline . . . . . . 49

(b.) The subject-matter of these verses must have been well known to St. Paul
. . . . . 54

(c.) St. Paul fulfilled the other conditions of authorship, for he was a
Jewish Christian writing in the Apostolic age to the Gentile Christians at
Rome . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . 57

(d.) St. Paul had the literary ability . . . . . . 58

(e.) St. Paul had the motive for writing . . . . . 58

(f.) St. Paul possessed the necessary materials . . . 59

(g.) St. Paul had the opportunity of writing these concluding verses, and of
adding them to the Second Gospel . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

(h.) St. Paul possessed the needful authority . . . 60

(i.) St. Mark and St. Luke were, both together, with St. Paul during his
imprisonment at Rome, A.D. 61-63 . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

(j.) The Third Gospel constantly follows the Second, where the Second differs
from the First, in the common sections of the three Synoptic Gospels 62

(k.) St. Paul at Rome had a presentiment that he had finished his course . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . 63

CONTENTS.

PAGE

(l.) St. Paul at Rome was anxious that the Gospel should, after his impending
death, be handed down pure and free from corruption and misrepresentation . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . 64

(m.) St. Paul at Rome was contemplating engaging in some literary undertaking
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . 64

(n.) This view not inconsistent with the documentary evidence . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . 66

(o.) This view not inconsistent with Dean Burgon's conclusion . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . 67

(p.) The time and place of writing, as well as the Author, not unknown . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . 67

(q.) These last twelve verses, consequently, can claim Apostolic authority . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . 67

VI. RESULTS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 i. The Gospel
according to St. Mark must have been in existence before A.D. 64 . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . 68 ii. The prophecy in St. Mark xiii. as to the
destruction of Jerusalem must have been both written and read several years
before the event (A.D. 70) . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 iii.
The prophecy in St. Matthew xxiv. must have been in circulation still earlier,
probably before A.D. 50 . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69 iv. The
contents of St. Mark's Gospel must have received the general sanction of St.
Paul . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . 69 v. The first Three Gospels
are successive adaptations to the circumstances of the Church of the same
narrative, St. Matthew's being the earliest, and St. Luke the latest of these,
the Synoptic Gospels . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

VII. NOTE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . 71

On the Alleged Discrepancy . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

ST. PAUL

THE AUTHOR OF

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  CHAPTER 3: 03. THE LAST TWELVE VERSES OF
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THE SECOND GOSPEL.

I.

THESE LAST TWELVE VERSES ORIGINALLY DID

NOT FORM PART OF THE SECOND GOSPEL.

THE Revisers make this statement with reference to St. Mark xvi. 9 (margin):
"The two oldest Greek MSS., and some other authorities, omit from verse 9 to
the end."

Archdeacon Farrar, in the "Expositor" for October 1882, states that "Mark xvi.
9-20 formed no part of the original Apostolic autograph."

Ebrard ("Gospel History," p. 547) says that "the peculiar characteristics of
Mark's style are not to be found in the section."

The late Dean Alford (quoted by Dean Burgon, "Last Twelve Verses of St. Mark,"
p. 136) says that these verses are "an addition to the narrative." Bishop
Barry ("Teacher's Prayer Book," p. 98b), calls them "obviously a postscript to
the narrative." To this distinct testimony may be added the important fact
that the Roman Catholic Church regards these concluding verses of St. Mark as
deutero-canonical.

Dr. Hort ("Westcott and Hort's Greek Testament," vol. ii., Appendix, p. 28)
refers to "the eminent critics who have treated of this, at first sight,
difficult variation," and states that "the variation itself is, moreover,
almost unrivalled in interest and importance, and no other that approaches it
in interest and importance stands any longer seriously in need of full
discussion." II.

THE FOLLOWING FACTS RESPECTING THE AUTHOR APPEAR FROM AN EXAMINATION OF THE
INTERNAL EVIDENCE.

(a.) The Author was a Jew familiar with the Septuagint Version of the Old
Testament Scriptures.

Almost all the words of which he makes use are to be found in the LXX., e.g.—
δυσιν (instead of δυοιν, dative of δυο, Winer, p. 74), 3 Kings ii. 32.

μορφη. Isaiah xliv. 13.

βυπτιζειν, 4 Kings v. 14.

κατακρινειν, Esther ii. 1.

φανερονν, Jeremiah xl. 6.

σαββατον, 4 Kings xi. 7. (Hebraistic.)

δαιμονιον, Psalm xcv. 5. (Hebraistic.)

ἀρρωστος, Malachi i. 8.

πανταχον, Isaiah xlii. 22.

σημειον, Deuteronomy xxxiv. 11. (Hebraistic.)

σκληροκαρδια (peculiar to LXX.), Deuteronomy x. 16.

Some occur in the Apocrypha (in ancient times included in the LXX.), e.g.—
ὀνειδίζειν, Wisdom ii. 12.

βλαπτειν, Tobit xii. 2.

παρικολονθειν, 2 Maccabees ix. 27.

Reference to Schleusner's "Lexicon Veteris Testamenti" will establish these
assertions beyond the possibility of contradiction. The only word which is not
thus to be found in these Jewish writings is θανασιμος, which is used by
Hippocrates, Sophocles, Euripides, and Polybius. Turning to the phrases, we
find that πενθειν και κλαιειν—a thorough Hebraism, an instance of Hebraistic
parallelism or reduplication like προσευχη και δεησις (Ps. liv. 1) and τρεμειν
κα φοβεῖσθαι (Dan. v. 19)—occurs in Nehemiah viii. 9.

μετα ταυτα, 2 Chron. xxxii. 9.

ἀνελημφθη (ὡς) εἰς τον οὐρανον, 4 Kings ii. 11.

ὁ Κυριος—μετα το λαλησαι, Job xlii. 7.

βεβαιουν—λογος, Ps. cxviii. 28.

πορευεσθαι—ἀπαγγελλειν, 1 Kings ix. 6.

(An example of the construction πορευθεισα ἀπηγγειλε occurs in Gen. xlv. 28,
πορευθεις ὀψομαι).

ἐπιτιθεναι χειρας ἐπι, Num. xxvii. 23; 4 Kings οἱ μετ' αὐτου, Ezek. xxxviii.
22. [v. 11.

ἐν τῷ ὀνοματι μου, Ps. lxxxviii. 24.

ὁ μεν οὖν, Esther ix. 1.

πορευεσθαι (ἐκπορευεσθαι) εἰς ἀγρον, 1 Kings xx. 11.

Verse 19 is entirely composed of phrases which occur in the LXX. :— ὁ
Κυριος—μετα το λαλησαι, Job xlii. 7.

ἀνελημφθη εἰς τον οὐρανον, 4 Kings ii. 11.

ἐκαθισε ἐκ δεξιων, Ps. cix. 1; 1 Kings xx. 25.

The phrase καλως ἐχειν is not to be found in the LXX. (although its
correlative κακως ἐχειν occurs in Ezekiel xxxiv. 4, and also in the New
Testament). It is used by Xenophon in the "Memorabilia." Dr. Robert Young
("Lecture on the New Testament," part i. p. 4) says that the writers of the
New Testament "were men of Jewish extraction, who wrote in a style of
composition that no one of a later age could ever successfully attain to,
namely, Hebraistic thoughts in a Greek dress." There is, then, distinct
evidence that the writer of these verses was a Greek-speaking Jew, who
naturally expressed his ideas by means of the words and phrases of that
version of the Scriptures with which, from childhood, he had been familiar,
having heard the lessons, taken from the Law and the Prophets, regularly read
in the Synagogue Sabbath after Sabbath. (b.) The Author was a Christian—a
Jewish Christian.

This is evident from the fact that he insists on Christian baptism and on
faith in Christ (ver. 16), while he twice refers to Christ as ὁ Κυριος (vers.
19, 20), a title (= the Lord) given throughout the LXX. to Jehovah. (c.) The
Author wrote for GENTILE readers.

The mere fact that these verses were added to the Second Gospel would seem to
show this; for “internal evidence is very full as to the class of readers for
whom Mark compiled his Gospel; the Gentile Christians are clearly pointed out”
(“Alford’s Greek Test.,” vol. i. Proleg. p. 35). The emphatic words in ver.
15, “Go ye into all the world, and preach the gospel to every creature,” are
another proof of this.

B

Dr. Townson ("Discourses on the Gospels," vol. i. p. 168) observes that :—

"In the conclusion of St. Mark's Gospel it is more openly signified that the
observance of legal ordinances was no longer required. St. Matthew thus
reports the words of our Lord to His Apostles: 'Go ye and make disciples of
all nations, baptizing them in the name of the Father, and of the Son, and of
the Holy Ghost' (Matt. xxviii. 19). Here indeed is a silence about
circumcision as a rule of admission into the Christian Church, but no clear
releasement from it; for baptism might not abrogate circumcision, but be
joined with it, according to the practice of the Jews, who administered both
to a proselyte from Paganism. "But St. Mark having related the injunction of
Christ to the Apostles of preaching the Gospel to every creature, adds, 'He
that believeth and is baptized shall be saved' (ver. 16); which in just
construction is a promise of salvation without circumcision and the ceremonies
of the Law." The fact that the author of these verses, although himself a Jew,
wrote for the Gentiles, is of special importance as giving us a clue to his
identity. St. Paul found only three Jewish Christians at Rome who helped him
in his work for the GENTILES, Mark being one of these three (Col. iv. 10, 11).
Cf. Gal. ii. 12. (d.) The Author wrote especially for the Gentile Christians
at ROME.

Dr. Davidson says (p. 149, quoted by Dean Burgon, "The Last Twelve Verses of
St. Mark," p. 151):—"Not only was the document intended for Gentile converts,
but there are also appearances of its adaptation to the use of Roman
Christians in particular." The Dean adds: "Just so; and I venture to say that
in the whole of the 'document,' Dr. Davidson will not find a more striking
'appearance of its adaptation to the use of Roman Christians' . . . than
this," namely, the phrase "πρωτη σαββατον in verse 9," this being the "Greek
equivalent for 'primâ sabbati'"—the phrase afterwards used by Jerome in the
Vulgate—and being “introduced for the benefit of his Latin readers.”

(e.) The Author must have been possessed of literary ability.

This seems clear from his having compressed the history of many years, and
such a history—obviously of great importance—the Rise and Progress of a New
Form of Religion—into a few verses. Not every one in that age was an author;
not every author could have furnished so clear a summary of such a mass of
matter—the essence of the doctrinal teaching of the Third Gospel and of the
whole narrative of the Acts being condensed and compressed into twelve short
verses. Cf. pp. 30-38, 78. (f.) The Author wrote many years after the first
preaching of the Gospel.

This is sufficiently established by his own narrative, “Go ye into all the
world, and preach the gospel to every creature. . . .

And they went forth and preached everywhere" (vers. 15 and 20). Many years
must have elapsed before verse 20 could have been written.

(g.) The Author wrote in the Apostolic Age.

That these verses were added in very early times is proved by the fact that
they were recognised in the second century by the Old

Latin and Syriac Versions, by Papias (a disciple of St. John), by Justin
Martyr, by

Irenæus, and by Tertullian. They were also not unknown to the Coptic and
Sahidic Versions, and to Codices A and C (Dean Burgon,

"The Revision Revised," p. 423).

Dr. Hort says ("Greek Test.," vol. ii., Appendix, p. 51) that the section "is
apparently older than the time when the Canonical Gospels were generally
received; for, though it has points of contact with them all, it contains no
attempt to harmonise their various representations of the course of events;"
and again

(p. 46), "The conclusion to be drawn from the documentary evidence alone is
that verses 9-20 are a very early* interpolation, early and widely diffused
and welcomed."

Let me add the following quotations from Dean Burgon's "brilliant monograph,"
as Dr. Scrivener terms it:—

"The existing Lectionary of the great Eastern Church must needs be in the main
a work of extraordinary antiquity" (p. 199). "All the twelve verses in dispute
are found in every known copy of the venerable Lectionary of the East. Those
same twelve verses—neither more nor less—are observed to constitute one
integral Lection. . . . It is found that, from the very first, St. Mark xvi.
9-20 has been everywhere, and by all branches of the Church Catholic, claimed
for two of the Church's greatest Festivals—Easter and Ascension" ("The Last
Twelve Verses of St. Mark," p. 210). The late Dr. Tregelles says ("Printed
Text of New Test.," p. 258), "It has also been

* The italics are not in the author quoted.

urged with great force that the contents of this section are such as to
preclude its having been added at a post-apostolic period,* and that the very
difficulties which it contains afford a strong presumption that it is an
authentic history: the force of this argument is such that I do not see how it
can be avoided." (h.) The Author must have been possessed of Apostolic
authority, or at least he must have obtained Apostolic sanction.

How else could this account, which he added to the Second Gospel, have been
(in the words of Dr. Hort quoted above), "early and widely diffused and
welcomed"? The Apocryphal Gospels were written early, but they were not widely
diffused, and evidently they were not widely welcomed. It is true that these
verses were added for the use of the Gentiles; but the Gentiles were closely
connected with the Mother Church at Jerusalem and the Apostles. * The italics
are not in the author quoted.

(See Acts viii. 14; xi. 22; xv.; xvi. 4; and consider the presence of St.
Peter at Corinth, 1 Cor. i., and at Antioch, Gal. ii.) This, too, was a time
when "commendatory letters" (2 Cor. iii. 1; viii. 23) were demanded of
Christians travelling from church to church. If persons were not received and
welcomed without testimony, how could writings be received and welcomed
without testimony? How then could anything be added to or taken from the
written Gospel in Apostolic times without Apostolic sanction? Compare
Prebendary Row ("Bampton Lectures," 3rd edit., pp. 284, 285):—

"The importance of one element in the historical inquiry has been greatly
overlooked both by the opponents and defenders of Christianity: I mean the
existence of the Church as a visible society, and the guarantee which this
affords of the accurate transmission of the facts on which it was founded."
"The facts of its Founder's life first brought the Society into being; an
acquaintance with them was essential to that continuous growth which it has
exhibited from the first dawn of its existence to the present hour."

And again, p. 287: "It would have been in the highest degree difficult, not to
say impossible, during the brief interval between our Lord's ministry and the
end of the first century, to have imposed on any community of Christians a
mass of legendary matter of a character wholly different from those facts,"
&c. I will venture to add that this important observation holds good with
regard to any matter; and that it is clear that nothing could have been
permanently added, without full and proper sanction, to the authorised
Christian documents, and to the commonly-received accounts current in the
Church. Dr. Tregelles (p. 258, quoted above, p. 23) says that "the very
difficulties which this section contains afford a strong presumption that it
is an authentic history."

If, then, this last section of St. Mark is "authentic"—if it was "early and
widely diffused and welcomed"—if it "could not have been added at a post-
apostolic period," I do not hesitate to assert that, in the peculiar
circumstances of the early Christian Church, it could only have been added to
the Second Gospel by Apostolic authority. And it is obvious that this
Apostolic authority—in the case of the Second Gospel (written for, and
circulating amongst, Gentile readers)—must have been derived from the Apostle
of the Gentiles, St. Paul. III.

THERE IS A CLOSE CONNECTION BETWEEN THE LAST TWELVE VERSES OF THE SECOND
GOSPEL AND THE WRITINGS OF THE AUTHOR OF THE THIRD GOSPEL AND THE ACTS.

(a.) The phraseology of these verses has a marked resemblance to the
phraseology of the Third Gospel and the Acts.

Most of the words in these twelve verses are to be found in the Third Gospel
or the Acts (many of them in both), including ὄνοι (for ὄνων, dative of ὄνο,
Luke xvi. 13; Acts xii. 6), βλαπτειν (peculiar to Luke (ch. iv. 35) amongst
the writers of the New Testament), and σαββατον (in the sense of "a week,"
Luke xviii. 12). Ἀπιστειν, ἀναλαμβανειν, παρακολουθειν, the simple το
εὐαγγελιον (Mark also) are peculiar to these verses, Luke, and Paul. Reference
may be made to Schmoller's "Concordance to the Greek Testament." The following
phrases in these verses are used by the writer of the Third Gospel—some
nowhere else—others only by St. Paul :— μετα ταυτα, Luke xvii. 8.

οἱ πιστευσαντες, Acts iv. 32.

ἐκβαλλειν δαιμονια, Luke xiii. 32.

ἀναλημφθηναι εἰς τὸν οὐρανον, Acts i. 11.

ἐν τῷ ὀνοματι (of Christ), Luke x. 17.

μετ' αὐτοῦ γενεσθαι, Acts xx. 18.

ἐπιτιθεναι χειρας ἐπι, Acts viii. 17.

οἱ ἑνδεκα, Luke xxiv. 9 (of the Apostles).

ὁ μὲν οὖν, Acts xii. 5.

οἱ λοιποὶ (of those who were with the eleven Apostles).

πενθειν καὶ κλαίειν (Hebraism), Luke vi. 25.

καθημαι ἐκ δεξιων, Luke xxii. 69.

καθίζειν, Luke iv. 20.

ὁ Κυριος (of Christ, later than the ὁ Ἰησοῦς, "the Christ known after the
flesh" (2 Cor. v. 16) of Matthew and Mark), Luke xvii. 5.

πορευθέντες—ἀπαγγελλειν, Luke vii. 22.

λαλεῖν γλωσσαις, Acts xix. 6.

πιστευσαι—σωθηναι, Luke viii. 12.

κἀκείνος, Luke xi. 7.

ἐκείνος, used absolutely ("The use of ἐκείνος in vers. 10, 11, and 13 (twice),
in a manner synonymous with ὁ δε, is peculiar" (Davidson), quoted by Burgon,
p. 166), Acts xxi. 6.

μετα το σιγησαι (λαλησαι), Acts xv. 13.

I cannot help thinking that the pen that wrote, in Acts xv. 13, μετα το
σιγησαι, may well have written, in Mark xvi. 19, μετα το λαλησαι.

That the pen that wrote, in Acts xii. 5, ὁ μεν οὖν Ἱετρος, may well have
written, in Mark xvi. 19, ὁ μεν οὖν Κυριος.

That the pen that wrote, in Luke x. 17, τα δαιμονια ὑποτασσεται ἡμιν ἐν τῷ
ὀνοματι σου (of Christ), may well have written, in Mark xvi. 17, ἐν τῷ ὀνοματι
μου (of Christ) δαιμονια ἐκβαλουσι. That the pen that wrote, in Luke xvii. 14,
πο- ρευθεντες ἐπιδειξατε, may well have writ- ten, in Mark xvi. 15,
πορευθεντες κηρυξατε.

That the pen that wrote, in Luke i. 2, οἱ ἀπ' ἀρχης γενομενοι (cf. Acts xxvi.
4), may well have written, in Mark xvi. 10, οἱ μετ' αὐτοῦ γενομενοι.

And that the pen that wrote, in Luke xxiv.

9, of the holy women at the Sepulchre, ὑποστρεψασαι . . . ἀπηγγειλαν . . .
τοις λοιποις, may well have been the same pen that wrote of them, in Mark xvi.

13, ἐξελθουσαι ἀπηγγειλαν τοις λοιποις.

(b.) The Author of the Third Gospel and the

Acts was familiar with the subject-matter of these verses.

1. Mary Magdalene, out of whom He had cast seven devils

(ver. 9).

St. Luke (or the Acts).

Mary, called Magdalene, out of whom went seven devils

(Luke viii. 2).

(This statement is not to be found elsewhere.)

2. And she went and told them that had been with Him, as they mourned and
wept.

And they, when they had heard that He was alive, and had been seen of her,
believed not (vers. 10, 11).

The eleven (ver. 14).

3. After that He appeared in another form, unto two of them, as they walked,
and went into the country. And

And they told all these things unto the eleven and to all the rest. It was
Mary

Magdalene . . . and other women . . . who told these things unto the Apostles.

And their words seemed to them as idle tales, and they believed them not (Luke
xxiv.

9 11).

It is St. Luke alone of all the Evangelists who records the appearance of
Christ to the two disciples as "they went they went and told it unto the
residue: neither believed they them (vers. 12, 13).

Bengel thought that they first believed and then doubted; other commentators
have supposed that they first doubted and then believed; others again have
explained the variation by supposing that some believed and some doubted.
(Compare

Matt. xxviii. 17, "But some doubted;" and John xx. 24,

25, "Thomas said, 'I will not believe.'") Alford says that the statement here
is not consistent with Luke xxiv. 33, 34.

Dean Burgon maint uns, however (see the note p. 71), that "there is really no
inconsistency whatever between anything which St. Mark here says and what the
other

Evangelists deliver. . . . If sufficient critical skill were brought to bear
on the highlyelliptical portion of narrative contained in these twelve verses
. . . any apparent inconsistency . . . would be found to be imaginary."

St. Luke (or the Acts).

that same day to a village called Emmaus, which was from Jerusalem about
threescore furlongs" (Luke xxiv.

13).

4. Afterwards He appeared unto the eleven as they sat at meat, and upbraided
them with their unbelief and hardness of heart, because they believed not them
who had seen Him after He was risen (ver. 14). (See the note p. 71, and
compare, as indicating the mental attitude of the Apostles, the words in Luke
xxiv. 11: "And their words seemed to them as idle tales, and they believed
them not.") Compare also Luke xxiv. 37, 38, 41, wherein the writer of the
Third Gospel implies that all incredulity was not at an end: "But they were
terrified . . . and supposed that they had seen a spirit. . . . Why are ye
troubled? . . . And while they yet believed not for joy, and wondered." . . .
And ver. 45, "Then opened He their understandings, that they might understand
the Scriptures." 5. And He said unto them (the eleven), Go ye into all the
world, and preach the gospel to every creature (ver. 15).

========================================================================
  CHAPTER 4: 04. St. Luke (or the Acts)
========================================================================

They found the eleven gathered together. . . . And they told what things were
done in the way. . . . And as they thus spake, Jesus Himself stood in the
midst of them. . . . But they were terrified and affrighted. . . . And while
they yet believed not for joy, and wondered, He said unto them, Have ye here
any meat? . . . And He took it, and did eat before them (Luke xxiv. 33-45).
And He said unto them (the eleven and them that were with them, ver. 33), . .
. Thus it beloved Christ to suffer, and to rise from the dead the third day;
and that repentance and remission of

6. He that believeth, and is baptized, shall be saved (ver. 16).

7. And these signs shall follow them that believe (ver. 17).

8. In My Name shall they cast out devils (ver. 17).

St. Luke (or the Acts).

sins should be preached in His name among all nations. . . . And ye are
witnesses of these things (Luke xxiv. 46-48). Ye shall be witnesses unto me .
. . unto the uttermost part of the earth (Acts i. 8).

Repent, and be baptized every one of you in the name of Jesus Christ for the
remission of sins (Acts ii. 38).

Believe on the Lord Jesus Christ, and thou shalt be saved. And he . . . was
baptized . . . straightway (Acts xvi. 31, 33).

Lest they should believe and be saved (Luke viii. 12).

(Not in the parallel passage of Matthew or Mark.)

And by the hands of the Apostles were many signs and wonders wrought among the
people (Acts v. 12).

In the name of Jesus Christ of Nazareth rise up and walk. . . . His Name,
through faith in His Name, hath made this man strong (Acts iii. 6, 16).

Paul, being grieved, turned and said to the spirit, I command thee in the Name
of Jesus Christ to come out of her. And he came out the same hour (Acts xvi.
18; cf. ch. v. 16; viii. 6, 7).

C

9. They shall speak with new tongues (ver. 17).

10. They shall take up serpents (ver. 18).

11. And if they drink any deadly thing, it shall not hurt them (ver. 18).

St. Luke (or the Acts).

Are not all these that speak Galilæans? And how hear we every man in our own
tongue, wherein we were born? . . . We do hear them speak in our tongues the
wonderful works of God (Acts ii. 6-11).

Behold, I give you power to tread on serpents (Luke x. 19). (Recorded by St.
Luke alone.)

There came a viper out of the heat, and fastened on Paul's hand. . . . And he
shook off the beast into the fire, and felt no harm (Acts xxviii. 3-5).

Behold, I give unto you power (ἐξοναία) . . . over all the power (δυναία) of
the enemy; and nothing shall by any means hurt you (Luke x. 19).

The following noteworthy statement is made by Eusebius in his "Ecclesiastical
History," p. 151 (English translation, Bagster's edition):—

"We must now show how Papias, coming to them, received a wonderful account
from the daughters of Philip. . . . Another wonderful event happened
respecting Justus, surnamed

Barsabas, who, though he drank a deadly poison, experienced nothing injurious,
through the grace of the Lord."

Eusebius adds that this was the Justus mentioned in Acts i. 23; that Papias,
who was St. John's hearer, and the associate of Polycarp, had this statement
from the daughters of Philip the Evangelist, who was one of the seven, and
whose tomb was, in later times, pointed out at Hierapolis in Asia (p. 142);
and he further states that Luke alludes to these daughters of Philip in the
Acts when he says, "We came to Cæsarea, and having entered the house of Philip
the Evangelist, one of the seven, we abode with him. Now he had four daughters
that prophesied" (Acts xxi. 8, 9). Whatever account, then, these daughters of
Philip the Evangelist may have communicated, in after years, to Papias at
Hierapolis, they might easily and naturally have told to the writer of the
Acts during the "many days" which he spent under their father's roof at
Cæsarea (Acts xxi. 10). It may here be observed that, obviously from the
nature of the case, these verses added to St. Mark cannot be—and they do not
claim to be—a verbatim account. They are clearly no more than a terse graphic
summary, a brief epitomised retrospect, from which the subjectivity of the
writer, and his consciousness of the reader are by no means necessarily
excluded. 12. They shall lay hands on the sick, and they shall recover (ver.
18).

13. So then, after the Lord had spoken unto them, He was received up into
heaven, and sat on the right hand of God (ver. 19).

St. Luke (or the Acts).

The father of Publius lay sick of a fever . . . ; to whom Paul entered in, and
prayed, and laid his hands on him, and healed him. . . . Others also, who had
diseases in the island, came and were healed (Acts xxviii. 8, 9).

And it came to pass, while He blessed them, He was parted from them, and
carried up into heaven (Luke xxiv. 51). Cf. ch. xxiii. 69.

Bishop Wordsworth, on Luke xxiv. 50, observes that "in St. Luke's Gospel the
transition from the Resurrection to the Ascension—without any mention of the
intervening Forty Days—is quite as rapid as in St. Mark."

14. And they went forth, and preached everywhere, the Lord working with them,
and confirming the word with signs following (ver. 20).

15. The Lord working with them, and confirming the Word with signs following
(ver. 20).

St. Luke (or the Acts).

I see the heavens opened, and the Son of man standing at the right hand of God
(Acts vii. 56; cf. ch. ii. 32, 33, R.V., margin; also ch. iii. 21).

Therefore they . . . went everywhere preaching the Word (Acts viii. 4).

And the Word of the Lord was published throughout all the region (Acts xiii.
49).

All they who dwelt in Asia heard the Word of the Lord Jesus (Acts xix. 10).

I showed first unto them of Damascus, and at Jerusalem, and throughout all the
coasts of Judæa, and then to the Gentiles, that they should repent and turn to
God. . . . Having therefore obtained help of God, I continue unto this day
witnessing . . . that . . . Christ should suffer, and that He should be the
first that should rise from the dead, and should show light unto the people,
and to the Gentiles (Acts xxvi. 20-23; cf. Rom. xv. 16-20). Long time
therefore abode they speaking boldly in the Lord, who gave testimony unto the
Word of His grace, and granted signs and wonders to be done by their hands
(Acts xiv. 3).

St. Luke (or the Acts).

And now, Lord, . . . grant unto Thy servants that with all boldness they may
speak

Thy Word, by stretching forth

Thine hand to heal; and that signs and wonders may be done by the name of Thy
holy child Jesus (Acts iv. 29,

30).

And now, behold the hand of the Lord is upon thee, and thou shalt be blind
(Acts xiii.

11; cf. Acts v. 12; xvi. 18;

xix. 11, 12).

It may be briefly added that—

(c.) The Author of the Third Gospel and the

Acts was a Jew familiar with the Septuagint Version of the Old Testament.

To establish this point it is not necessary to do more than to refer to St.
Luke and the

Acts, passim, in Grinfield's "Novum Testamentum Græcum, Editio Hellenistica."
I have collected many instances of the writer's Hebraistic phraseology, in
"St. Paul the Author of the Acts," pp. 50-52, and 165-168.

It follows, as a corollary, that any words and phrases from the LXX.—that is,
all the words and phrases of these verses (with two exceptions)—might well
have been known and used by the writer of the Third Gospel. Cf. § II. (a), p.
13.

(d.) The Author of the Third Gospel and the Acts was a Christian—a Jewish
Christian.

This is, in fact, self-evident; see, especially, Acts vi. 7; xii. 24; xix. 17,
20.

(e.) The Author of the Third Gospel and the Acts wrote for Gentile readers.

This is clear from the general tone of the history (the two books forming one
continuous history by the same author), and, especially, from such explanatory
passages as, “The mount called the Mount of Olives” (Luke xix. 29); “a city of
the Jews” (Luke xxiii. 51); from Acts xv.; and from the way in which “the
Jews” are referred to throughout as being generally hostile to the preaching
of the Gospel, e.g., Acts xiii. 42–48. "St. Luke wrote especially for the
Gentiles" (Townson, "On the Gospels," i. 207).

(f.) The Author of the Third Gospel and the Acts wrote especially for Gentile
Christians at ROME.

According to Zeller, "Rome is the probable birthplace of the Acts" ("The Acts
of the Apostles," E. Tr. ii. p. 280).

"Luke thought it necessary to add an explanation whenever he had occasion to
refer to places in Palestine (Luke xxiii. 51), or Crete, and even to the
larger towns in Macedonia (Acts xvi. 12); whereas he assumes that in Sicily
and Italy (particularly Lower and Middle Italy as far north as ROME) even the
smaller places will be well known," e.g., the Three Taverns (Acts xxviii. 15).
(Ebrard, "Gospel History," E. Tr. p. 552). (g.) The Author of the Third Gospel
and the Acts was possessed of literary ability.

Jerome, quoted by the late Bishop Wordsworth, observes, that the author of the
Third

Gospel was "inter omnes Evangelistas Græci sermonis eruditissimus" ("Greek
Test," i. Int. to St. Luke).

"St. Luke is a consummate painter in language" (Ibid.) See also "St. Paul the
Author of the Acts," Note C. ii. p. 96.

(h.) The Author of the Third Gospel and the Acts wrote many years after the
first preaching of the Gospel.

This is evident from the fact that he records the arrival of St. Paul in Rome,
an event which did not take place till the year 61 A.D. (Wieseler) that is,
not until about thirty years after the Crucifixion.

(i.) The Author of the Third Gospel and the Acts wrote in the Apostolic Age.

The writer appears to have been a contemporary and companion of St. Paul (see
the "we"-passages in the Acts), and the commonly-received tradition has
assigned the work to Luke, "the beloved physician," who was with St. Paul in
his imprisonment at Rome (Col. iv. 14). Moreover, the writer's use of ὁ
Σεβαστος, which is equivalent to "the reigning Emperor," as applied to Nero
(who died A.D. 64), and the fact that such a comprehensive and minutely-
detailed history (which is so full of St. Paul's life and labours) makes not
the slightest allusion to the death of the Apostle, while the picture of the
Church in the Acts exactly corresponds to the state of the Church depicted in
St. Paul's Epistles, are proofs that the work belongs to the Apostolic age
(cf. "St. Paul the Author of the Acts," pp. 60-62). See also the next section
(j). (j.) The Author of the Third Gospel and the Acts was possessed of
Apostolic authority, or at least he obtained Apostolic sanction.

"Thus it was not St. Luke's name which procured for this Gospel its currency
in the Church, but the authority of the Apostle Paul. . . . Under these
circumstances, it is not astonishing that, in the Primitive Church, there was
no opposition either to Luke's Gospel or his

Acts of the Apostles" ("Olshausen on the Gospels," i. p. xli.; cf. Row,
"Bampton Lectures," 3rd edit., pp. 284-287).

I venture to affirm that a weight of evidence has now been adduced sufficient
to establish an unmistakable connection between this last section of the
Second Gospel and the Third Gospel (together with the Acts), and between the
authors.

IV.

THERE IS A VERY CLOSE AND INTIMATE CONNECTION BETWEEN THE AUTHOR OF THE THIRD
GOSPEL (AND THE ACTS) AND ST. PAUL.

THIS statement is so generally acknowledged to be correct (not, however, by
Baur and Strauss), that it is needless to enlarge upon it.

Irenæus (A.D. 170) says that "Luke, the follower of Paul, set down in a book
the Gospel which he (Paul) used to preach" (Westcott, "Introduction to the
Gospels, 4th edit., p. 184).

Tertullian (A.D. 200) says that "the summary of Luke was generally assigned to
Paul" (Ibid.)

"Origen (A.D. 220) calls St. Luke's Gospel 'the Gospel quoted by Paul,'
alluding to Romans ii. 16; and Eusebius (A.D. 300) refers

Paul's words, 'according to my Gospel' (2 Tim. ii. 8), to that of Luke, in
which Jerome (A.D. 390) concurs" ("Dict. of the Bible," art. Gospel of Luke).

"St. Chrysostom (A.D. 397) finds in St. Luke's Gospel the style of St. Paul"
(Townson, "On the Gospels," vol. i. p. 35).

The writer of the Synopsis bearing the name of Athanasius says that "the
Gospel of Luke was dictated by the Apostle Paul, and written and published by
the blessed Apostle and physician Luke" (Ibid.)

That most able, acute, learned, and luminous commentator, Bengel (A.D. 1742),
observes that "the Acts were undoubtedly published by Paul's desire"
("Gnomon," Acts xxviii. 30).

And as to the similarity of style he says, "Luke's lively pen, which is
admirably adapted to the very joyous narrative of the Acts, seems to have
caught something from his many years' intimacy with Paul" ("Gnomon," Luke i.
1).

Wetstein (A.D. 1750), on Luke i. 3, states that "some persons consider it
proved that the Gospel of Luke, as it is called, is rather to be referred to
St. Paul as the author."

Dr. Townson (A.D. 1777) says, "Critics remark that there is often a great
affinity in their phrases" (i.e., the phrases of Luke and Paul). ("On the
Gospels," vol. i. p. 205).

Bishop Wordsworth says, "The statements of Christian antiquity concerning St.
Luke's connection with St. Paul . . . are confirmed by the internal evidence
presented by the Gospel of St. Luke" ("Greek Test., Int. to St. Luke's
Gospel").

Dean Plumptre, in "Bishop Ellicott's Commentary," says, "There is so close an
agreement between the vocabulary of St. Luke's Gospel and that of St. Paul,
that it is scarcely possible to come to any other conclusion than that the one
writer was intimately acquainted with the other" ("Introd. to the New Test.,"
p. 147). I may perhaps be permitted to add, that in my work, "St. Paul the
Author of the Acts," I have traced such an exact correspondence of expression
and thought, of manner and matter, of style and phraseology, between the so-
called writings of St. Luke and the writings of St. Paul, that the only
conclusion logically admissible seems to be that the Acts must have been
written (or, at least, planned and superintended) by St. Paul himself.

In the words of the Literary Churchman, "Many striking analogies have been
elicited between the language and sentiments in the two books, and in St.
Paul's writings."

Other reviews have stated that "it has been shown how completely the Third
Gospel and the Acts embody St. Paul's teaching." And that "what has been shown
of the resemblance between the style of St. Paul's Epistles and these two
historical works . . . is very convincing as to St. Paul having had a very
great influence over the writer of these books and their composition." And
also that "there is more to be said for the authorship of St. Paul than is
commonly thought," and again, "The Pauline authorship has, to say the least,
been made highly probable." And, lastly, Canon Hayman, in the Churchman, has
acknowledged that "it has been made impossible for any candid mind to doubt
that the Third Gospel and the Acts are documents of the Pauline age, and
penetrated at first hand with the

Pauline spirit."

Hence, if the author of the Third Gospel and the Acts had anything to do with
these additional verses of the Second Gospel—and we have seen what weighty
reasons there are for such an assertion—there are equally good reasons for
asserting St. Paul's connection with them. Let us now pass on to the more
direct proof of this proposition.

V.

ST. PAUL HIMSELF WAS THE AUTHOR OF

THESE LAST TWELVE VERSES OF THE

SECOND GOSPEL.

(a.) The phraseology is Pauline.

Most of the words used in these verses occur in St. Paul's Epistles,
including— ἀπιστειν (used twice, vers. 11, 16), Rom. iii. 3.

παρακολουθειν, 2 Tim. iii. 10.

ἀναλαμβανειν, 1 Tim. iii. 16.

These three important verbs are peculiar to

St. Luke, St. Paul, and these verses.

εὐαγγελιον (used by St. Paul more than twenty times—εὐαγγελιστης (perhaps
coined by

St. Paul), occurs in no Greek writings

D before St. Paul's Epistles, and the history of St. Paul in the Acts).

ὁ Κυριος, applied to Christ (used by St. Paul fifty times, also frequently in
the Third Gospel and the Acts, but never by either Matthew or Mark in his own
person).

μορφη (peculiar to St. Paul; cf. μορφωσις (Rom. ii. 20), μορφουσθαι (Gal. iv.
19), συμμορ- φος (Rom. viii. 29), συμμορφουσθαι (Phil. iii. 10), all peculiar
to St. Paul), Phil. ii. 7.

It is true that St. Paul does not happen to use the word θανασιμος (Polybius),
or the phrase καλως ἐχειν (Xenophon). He did not use them because he had no
occasion to use them; for he could not have been unacquainted with either this
word or this phrase, seeing that when the LXX. is insufficient, he borrows his
vocabulary from Polybius and Xenophon; as, for instance, παραχειμαζειν (1 Cor.
and Polybius), ἀναπεμπειν (Philemon and Xenophon). As to phrases, we may
remark, first of all, that any phrase occurring in the LXX. forms

5:

part, potentially, of St. Paul's vocabulary, as his Epistles show him to have
been perfectly familiar with its phraseology.

The following phrases in the last twelve verses of St. Mark are actually used
by St. Paul in his Epistles; and we must not forget that almost any doctrinal
phrase would be due to St. Paul. As Archdeacon Farrar remarks, St. Paul to a
great extent created the theological phraseology of the Church. οἱ μετ' ἐμου,
Titus iii. 15.

καθίζειν ἐν δεξιᾳ του Θεου, Eph. i. 20.

ἐπιτίθεναι χειρας, 1 Tim. v. 22.

λαλεῖν γλωσσαις (peculiar to Luke, Paul, and these verses), 1 Cor. xiv. 18.

πασα ἡ κτίσις (peculiar to Luke, Paul, and these verses), Rom. viii. 22.

κηρυσσεῖν τὸ εὐαγγελίον (peculiar to Luke, Paul, and these verses), 1 Thess.
ii. 9.

ἐν τῷ ὄνοματι (of Christ), 1 Cor. v. 4.

μεν οὖν, 1 Cor. ix. 25.

οὐ μή, Gal. v. 16.

κἀκεῖνοι, 1 Cor. x. 6.

πιστευσαι—σωθηναι, Rom. x. 9.

ἐκεινοι (referring to the Apostles preaching the Gospel), 1 Cor. xv. 11.

ἀνελημφθη (ἐν δοξῃ), 1 Tim. iii. 16.

ὁ απ' ἀρχης γενομενος, ὁ μετ' αὐτοῦ γενομενος,

(Mark xvi. 10), μεθ' ὑμων γενεσθαι, Acts xx. 18, Paul's speech;

Mark xvi. 10; nowhere else in New Testament.

οἱ πιστευσαντες, 2 Th. i. 10.

ἐκεινοι μεν οὖν, 1 Cor. ix. 25.

ὁ μεν οὖν, Mark xvi. 19.

There is also a (more or less) close resemblance between the following phrases
taken from this section of St. Mark, and passages to be found in St. Paul's
Epistles:— μετα το δειπνησαι, . . . . 1 Cor. xi. 25.

μετα το λαλησαι, . . . . Mark xvi. 19.

το εἰαγγελιον κηρισσειν

—πασα ἡ κτισις, το εἰαγγελιον—πας ὁ κοσμος, ἅπας, . . . . .

πορειθεντες εἰς τὸν κοσμον ἀπαντα, κηριξατε τὸ εἰαγγελιον πασῃ τῇ κτισει, . .
. . . Col. i. 23. Col. i. 5, 6. Eph. vi. 13. Mark xvi. 15.

| γλωσσαις λαλειν, . . . . . | 1 Cor. xiv. 18. |

| --- | --- |

| αἱ γλωσσαι εἰς σημειον εἰσιν, οὐ τοις πιστευουσιν, ἀλλὰ τοις ἀπιστοις, . | 1
Cor. xiv. 22. |

| σημεία δὲ τοις πιστευσασι ταυτα παρα- κολουθησει, . . . γλωσσαις λαλησουσι
καιναις, . . . . . | Mark xvi. 17. |

| Θεου γὰρ ἐσμεν συνεργοι, . | 1 Cor. iii. 9. |

| συνεργοῦντες, . | 2 Cor. xi. 1. |

| του Κυριου συνεργοῦντος, . . . . . | Mark xvi. 20. |

| καθῶς τὸ μαρτυριον τοῦ Χριστοῦ, ἐβε- βαιωθῇ ἐν ὑμῖν, . . . . . | 1 Cor. i.
6. |

| ὁ Κυριος ἡμῶν Ἰησοῦς Χριστος, ὅς καὶ βεβαιωσει ὑμᾶς ἕως τελοῖς, . . | 1 Cor.
i. 7. 8. |

| κατειργασατο Χριστος δὲ ἐμοῦ (Paul), εἰς ὑπακοὴν ἐθνῶν . . . ἐν δυναμῇ
σημειῶν, . . . . . | Rom. xv. 18, 19. |

| του Κυριου συνεργοῦντος, καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθοῦντων
σημειῶν, . . . . . | Mark xvi. 20. |

St. Paul's name has always been intimately associated with the Epistle to the
Hebrews. It may be worth while to point out that there is a remarkable
parallelism of thought (and indeed of expression) between the concluding verse
of this final section of St. Mark (Mark xvi. 20) and one passage of the
Epistle to the Hebrews (ch. ii. 2-4). του Κυριου συνεργουντος, και τον λογον
βεβαιουντος δια των ἐπακολουθουντων σημειων (ver.

20; cf. Acts xiv. 3).

The Epistle to the Hebrews.

ὁ ... λογος ἐγένετο βεβαίος

... σωτηρία, ἥτις ἀρχην λαβουσα λαλεισθαι δια του Κυριου, ὑπο των ἀκουσαντων
εἰς ἡμᾶς ἑβεβαιωθη, συνεπιμαρτυρουντος του

Θεοῦ σημειοῖς (ch. ii. 2-4).

(b.) The subject-matter of these verses must have been well known to St. Paul.

The greater part of the Acts—sixteen chapters out of twenty-eight, and these
the last sixteen—are devoted to the history of St. Paul's great life-work in
preaching the Gospel to the Gentiles. Hence any of the preceding references
which belong to these chapters connect themselves at once, more or less
directly, with St. Paul himself. Who could know so much about “going into all
the world and preaching the Gospel to every creature” (Mark xvi. 15) as St.
Paul, who, from Rome, the centre and capital of the world, writing to the
Colossians, referred to “the Gospel, which is come unto you, as it is in all
the world” (Col. i. 6), and to “the Gospel which was preached to every
creature under heaven, whereof I Paul am made a minister" (Col. i. 23)?
Compare St. Paul's words to his own son in the faith, Timothy, ἐκηρυχθῆ ἐν
ἐθνεσιν (1 Tim. iii. 16); and also Acts xxvi. 20; Rom. xv. 18, 19.

What is "he that believeth and is baptized shall be saved" (Mark xvi. 16), but
the terse expression of St. Paul's special doctrine of Justification by Faith
(Rom. v. 1)—Luther's test of a standing or falling Church? Compare St. Paul's
words in 1 Cor. i. 21, "It pleased God by the foolishness of the preaching"
(το κηρυγμα, St. Paul himself being the κηρυξ, 2 Tim. i. 11) "to save them
that believe." Does not the statement in Mark xvi. 16, "Saved—condemned,"
closely correspond to St. Paul's own words in 2 Cor. ii. 15, "They that are
saved—they that perish"?

Who could know so much about speaking with tongues as St. Paul, who wrote to
the Corinthian disciples that he was thankful to say that "he spoke with
tongues more than they all" (1 Cor. xiv. 18)?

The historian of St. Paul's career in the

Acts more than once mentions his casting out devils (Acts xvi. 18; xix. 11,
12; Mark xvi. 17).

Who could write so naturally about taking up serpents without suffering injury
(Mark xvi. 17) as St. Paul, who, after his shipwreck at Melita, when a viper
fastened on his hand, "shook off the beast into the fire, and felt no harm"
(Acts xxviii. 3 5)?

And St. Paul, during his stay of "many days" in the house of Philip the
Evangelist at Cæsarea (Acts xxi. 8, 10), had, at least, the opportunity of
hearing that account of Justus Barsabas and the cup of poison (Mark xvi. 17)
afterwards related by Philip's daughters to Papias, as recorded by the Church
historian Eusebius. (See above, p. 34.) Who could be so conscious of the Lord
working with him (Mark xvi. 20) as St. Paul, who once said, "I laboured more
abundantly than they all," i.e., than the Twelve Apostles (1 Cor. xv. 10); and
of whom it was said that "the Lord gave testimony to the Word of His grace,
and granted signs and wonders to be done by Paul's hands" (Acts xiv. 3; xix.
11)? Compare St. Paul's words to Herod Agrippa: "Having therefore obtained
help of God, I continue unto this day witnessing," &c. (Acts xxvi. 22); and to
the Corinthians, "We are fellow-workers (συνεργοι) with God" (1 Cor. iii. 9).
It may be added, the word συνεργειν is used in these verses of St. Mark,
thrice by St. Paul, and besides only once; συνεργος is used twelve times by
St. Paul, and besides only once in the New Testament. In the words of the Dean
of Chichester ("The Last Twelve Verses of St. Mark," p. 162), "'Had not St.
Paul himself cast out devils?'—'spoken with tongues more than they all?'—and
at Melita, not only 'shaken off the serpent into the fire and felt no harm,'
but also 'laid hands on the sick' father of Publius, 'and he had recovered'"?
(c.) St. Paul fulfilled the other conditions of Authorship, for he was a
Jewish Christian writing in the Apostolic Age to the Gentile Christians at
Rome.

(d.) St. Paul, assuredly, had the literary ability.

We may easily satisfy ourselves on this point by a comparatively slight
examination of St. Paul's Epistles, with their varying phraseology, structure,
substance, and style.

(e.) St. Paul had the motive for writing.

This Gospel of St. Mark, "compiled for Gentile Christians" (Alford), ended,
for whatever reason, abruptly at the Resurrection, without giving the least
account of the work of the Apostles in fulfilling their mission, and
especially without giving any account of the great and successful work of Paul
"the Apostle of the Gentiles" (Rom. xi. 13), in the triumphant preaching of
the Gospel, in spite of bitter hostility and fierce opposition, far and wide
among the heathen. How natural for St. Paul, "the Preacher, Apostle, and
Teacher of the Gentiles," "the Prisoner of Jesus Christ for the Gentiles,"—how
natural for St. Paul, "to whose trust the Gospel had been committed," "to
magnify his office," and to write such an account! (2 Tim. i. 11; Eph. iii. 1;
1 Tim. i. 11; Rom. xi. 13). How natural, then, for St. Paul to append to this
Gentile Gospel this epitome of doctrine and summary of events, the events of
his own life-work, bringing the history and development of the Church down to
his own day! How natural, especially when we call to mind the persistent way
in which the Judaisers denounced his doctrinal teaching, disputed his
Apostolic authority, and disparaged his Evangelistic efforts! (Col. iv. 10,
11; Gal. v. 11; 1 Cor. ix. 1-3). (Cf. texts on title-page.) (f.) St. Paul
certainly possessed the necessary materials.

St. Paul had laboured more abundantly than all the other Apostles (1 Cor. xv.
10), and some of the subject-matter of these verses related to his own
personal experiences. (Acts xxviii. 3-6, 8, 9). See p. 54.

(g.) St. Paul had the opportunity of writing these concluding verses, and of
adding them to the Second Gospel.

The active mind of St. Paul could not be idle—even though his body was
chained—during his two years' imprisonment at Rome. He had always regarded
Rome as the great goal of his labours, and, so to speak, as the climax of his
efforts. "Paulus Romæ apex Evangelii" (Bengel; cf. Renan, "Hibbert Lectures,"
p. 60). Like John Bunyan in Bedford gaol, or Sir Walter Raleigh in the Tower,
St. Paul turned his enforced inactivity to good account, and where he could
not make his voice heard, he caused his practised and powerful pen to carry
the message. (h.) St. Paul possessed the needful authority.

Who could have had the requisite authority to write such an account for the
Gentile Christians, if St. Paul, the Apostle of the Gentiles, who had founded
almost all the Gentile Churches (1 Cor. iv. 15), had not this authority? As I
have elsewhere pointed out, there is a certain analogy between St. Paul and
Ezra as regards their position and their influence, as well as their
contribution to, and their supervision of, the Scriptures. So great was St.
Paul's influence and authority (Gal. ii. 7-9), that nothing could have been
added during his lifetime without his sanction to any authorised document
circulating among the Gentiles. Those Gentile Christians at Rome who came
forth to meet and to greet with so warm a welcome Paul the prisoner on his
arrival at Appii Forum (Acts xxviii. 11, compared with Col. iv. 11), how ready
would they be to warmly welcome, and to widely circulate, any historic
document written by him for their benefit, relating to "that Gospel" which St.
Paul had so long "preached among the Gentiles"! (Gal. ii. 2.) Had he not "the
mind of Christ" (1 Cor. ii. 16)? Was not "the Gospel committed to his trust"
(1 Tim. i. 11)? Was he not, with regard to the Gospel, "appointed the Herald,
the Apostle, and the Teacher of the Gentiles" (2 Tim. i. 11)? Had not "the
Lord given him authority for edification" (2 Cor. x. 8)?

See also "Olshausen on the Gospels," i. p. xli., quoted above, iii. (j), p.
42.

Is it not, then, as the Bishop of Durham, Dr. Lightfoot, says, "worthy of
notice that the two Evangelists, St. Mark and St. Luke, are mentioned
together?" (Col. iv. 10, 14). St. Mark and St. Luke are thus mentioned
together by St. Paul as being associated with him, as being fellow-workers *
with him during his imprisonment at Rome. Could any fact be more highly
suggestive? Moreover, St. Mark is named in the Acts, and St. Luke, besides
using two-thirds of his words, constantly agrees with St. Mark (more or less
closely) in those common sections in which St. Mark differs from St. Matthew.
Take, for instance, the case of Jairus, mentioned by name (Luke viii. 41; Mark
v. 22; Matt. ix. 18), and of the one * St. Paul calls St. Mark his συνεργος (=
fellow-worker) εις την βασιλειαν του Θεου (Col. iv. 10, 11). Cf. p. 57.

demoniac of Gadara (Luke viii. 26; Mark v. 1; Matt. viii. 28). "There is not a
single instance of a verbal agreement, in the common sections of the Synoptic
Gospels, between St. Matthew and St. Luke only" (Westcott, "Int. to the Study
of the Gospels," p. 194, note). This weighty fact certainly seems to indicate
a close connection between the two Evangelists, St. Luke and St. Mark, the
clue to which—bearing in mind that both Mark and Luke write for Gentile
readers, while Matthew writes for Jewish readers—is their presence, both
together, with St. Paul at Rome. St. Paul, a prisoner at Rome, wrote to his
dearly-beloved son Timothy, his own son in the faith, entreating him to come
quickly to him, as "the time of his departure"—that is, the time of St. Paul's
martyrdom—"was at hand, and only Luke was with him" (2 Tim. iv. 6, 11).

He begs Timothy, moreover, to "take Mark and to bring him" also, "for he would
be profitable to St. Paul for service" (εἰς διακονιαν, ver. 11), adding that
he was to bring, at the same time, "the books, but especially the parchments"
(ver. 13). In the second chapter of this same Epistle to Timothy, at the 8th
verse, St. Paul refers to the substance of his preaching as "my Gospel." That
St. Paul's Gospel was not in all respects necessarily identical with that
taught by other teachers—not to mention false apostles (2 Cor. xi. 13)—is
sufficiently evident from Gal. ii. 2 and 1 Tim. i. 3, 4; and that at this very
time St. Paul was revolving in his mind a plan for preserving the Gospel in
its purity, after his own day, appears from the 2nd verse of the second
chapter of this Second Epistle to Timothy written from Rome. When we remember
(1) that St. Paul was at Rome with Luke; (2) that Timothy, his own son in the
faith, received an urgent summons to attend him; (3) that Mark's personal
services were expressly asked for; (4) that books and parchments (not too
common in those days) denoting some literary undertaking were specially named;
(5) that St. Paul had a presentiment that he had finished his course, and that
the day of his death was close at hand;

(6) that St. Paul's mind was exercised as to the best means of preserving,
after his own impending death, the Gospel of Grace for the

Gentiles free from corruption by the Judaising party; and when we further call
to mind the fact (7) that St. Paul, although a prisoner, debarred from all
missionary enterprise, had full liberty (and also undisturbed leisure) "to
preach the kingdom of God, and to teach those things which concern the Lord
Jesus

Christ" (Acts xxviii. 31); when (8) we recall his own words, that "to him to
live was Christ"

(Phil. i. 21), and that "he, the prisoner of

Jesus Christ for the Gentiles" (Eph. iii. 1),

"was set for the defence of the Gospel" (Phil.

i. 17);—when we consider all these converging lines of proof, and remember
Bishop Butler's maxim, how can we avoid coming to the conclusion that, at this
time, St. Paul carried out the idea he had in his mind by writing, with the
help of Timothy, Luke, and Mark, the history of the Rise and Progress of the
Kingdom of God, the full account of which (associated

E with the name of St. Luke) is to be found in the Third Gospel and the Acts,
and the brief summary, the compendious epitome of which (associated with the
name of St. Mark) is to be found in these last twelve verses of the Second
Gospel—both for the Gentiles?

Does not this sufficiently agree with the words of Dr. Hort (though I must
not, in any way claim his authority)? "An intermediate view, which has found
favour with some critics, is that vers. 9-20 are a supplement added by the
Evangelist (St. Mark) at a later time to the work previously left for some
reason unfinished. This . . . is not altogether inconsistent with the
documentary evidence" ("Greek Test.," vol. ii., Appendix, p. 50); only I
venture to add that St. Mark did not write these verses proprio motu. Seeing
that his influential kinsman, Barnabas, was dead (Col. iv. 10 and Acts xi.
24), St. Mark himself would scarcely have possessed sufficient weight and
authority to ensure their reception by the Church. St. Mark did not write
these verses proprio motu, but he wrote them at the request and under the
supervision, if not at the actual dictation, of the Apostle Paul.

This result, obtained by an analytical, microscopic examination of the facts,
does not seriously militate against the concluding words of Dean Burgon (p.
252) when he says, "I have proved that St. Mark must needs be thought to have
written them."

To hear the conclusion of the whole matter. Dr. Hort says of this last section
of the Second Gospel ("Greek Test," vol. ii., Appendix, p. 51): "Its
authorship and its precise date must remain unknown. . . . It manifestly
cannot claim any Apostolic authority." I venture, with all due respect, but at
the same time with all the confidence inspired by a careful examination of the
facts, to challenge these dogmatic statements. I venture to say that these
verses can claim Apostolic authority. I venture to say that the place is
known, namely, Rome—that the time is approximately known, A.D. 62—and that the
author is known, for he is none other than the great Apostle of the Gentiles,
St. Paul. VI.

RESULTS.

WHAT then are the results of these researches?

They appear to be as follows, and they certainly seem to be not devoid of
interest and importance :—

I. The Gospel according to St. Mark must have been in existence some
considerable time before St. Paul's death in the year 64 A.D. (Renau, "Hibbert
Lectures," p. 90).

II. The prophecy in St. Mark xiii. as to the destruction of Jerusalem (which
event did not take place until the year 70 A.D.) must have been in existence
(must have been both written and read) several years—probably ten years at
least—before it was fulfilled.

III. St. Mark's Gospel being an abridged adaptation of St. Matthew's Gospel
(with which it is constantly in the closest correspondence, though there is
ample proof that it is the work of an independent authority and witness), the
prophecy in St. Matthew xxiv. relative to the capture of Jerusalem must have
been in existence still earlier—that is, this prophecy must have been in
circulation considerably more than ten years before the event. In fact, there
seems every reason to suppose that St. Matthew's Gospel was in use some years
before A.D. 50, the date of the Conference at Jerusalem described in the 15th
chapter of the Acts. IV. The contents of St. Mark's Gospel must have received
the general sanction and approval of St. Paul.

V. The Gospel according to St. Mark must have been in existence before the
Gospel according to St. Luke was written. It follows, therefore, that the
three Synoptic Gospels stand in our New Testament in their right and proper
order—the order of time—St. Matthew having been the earliest, and St. Luke the
latest, to appear. They represent successive interpretations (so to speak) of
the same series of events, fresh adaptations of the same narrative (with
corrections and additions), put forth to meet the needs of the changed
circumstances of the growing and developing Christian Church. (Cf. "Towuson on
the Gospels," vol. i. p. 208.) NOTE

========================================================================
  CHAPTER 5: 05. ON THE ALLEGED DISCREPANCY
========================================================================

- -

THE late Dean Alford, on St. Mark xvi. 9-20, referred to the "inconsistency"
of the narrative "with the accounts in the other Gospels," which had been
pointed out in early times by some of the Fathers, including Gregory of Nyssa
and Jerome. (Cf. p. 23.)

Dean Bargon, however ("The Last Twelve Verses of St. Mark," p. 189), says:
"What would be gained by demonstrating (as I am, of course, prepared to do)
that there is really no inconsistency whatever between anything which St. Mark
here says and what the other Evangelists deliver? . . . . It is only one of
many places where a primâ facie discrepancy, though it does not fail to
strike, yet (happily) altogether fails to distress faithful readers.

. . . . If sufficient critical skill were brought to bear on the highly
elliptical portion of narrative contained in these twelve verses, . . . . any
apparent inconsistency . . . . would be found to be imaginary."

The following quotations may be added, as having a more or less direct bearing
on the subject :—

Zeller ("The Acts of the Apostles Critically Investigated," vol. ii. p. 199):
"Little as the Ascension, in our book (the Acts), can be reconciled with that
in Luke's Gospel, we must not infer from this circumstance a diversity of
authorship." Compare Alford, "Greek Testament," vol. i., on St. Luke xxiv. 50,
and "Prolegomena," chap. iv. sect. 4, par. 2; and Bishop Wordsworth, "Greek
Testament," on St. Luke xxiv. 50.

Zeller (vol. ii. p. 197): "It is true that, in the accounts (in the Acts) of
St. Paul's conversion and the period immediately subsequent to that event,
variations exist which we found of sufficient importance in estimating its
historical value. Yet how little these variations justify us in attributing a
different origin to the narratives concerned, is incontrovertibly proved by
the circumstance, that between the three accounts of St. Paul's conversion,
especially between those in the 9th and 22d chapters, there is an accordance,
in a great measure verbal, which renders it impossible to attribute them to
different authors."

Subjoined are the observations of the late Dean Howson, in his "Bohlen
Lectures," p. 94 ff., as to these varying accounts of St. Paul's conversion :—

"There are three accounts of St. Paul's conversion—one given directly by St.
Luke in the 9th chapter, the others by St. Paul himself, as related in the 22d
and 26th chapters, under apologetic conditions, but conditions extremely
different from one another. . . . If they were true to the circumstances under
which they are alleged to have been uttered, and true likewise to the
character of the speaker as a man of good judgment and fine tact, they must
exhibit corresponding variations."

"Speaking to the angry mob in the Temple court, it was essential that St. Paul
should be conciliatory, by presenting his subject as much as possible on the
Jewish side. . . . This he does with remarkable skill. . . . He speaks in
Hebrew."

"Our part as critics, in the scrutiny of this speech (Acts xxii.), is to
observe how all the omissions, the additions, the variations of emphasis, on
comparison with the direct narrative, fit the occasion, and also harmonise
with what we know from other sources of St. Paul's versatility, tact, and
presence of mind."

"If next we turn to the speech before Festus and Agrippa, we find the story of
his conversion told with what might be termed a strong Gentile colouring; and
this was in harmony with the occasion, and quite according to the tone and
habit of St. Paul's mind and character."

It may be added that there is an apparent discrepancy between Acts xv. and
Galatians ii., and yet both chapters are more or less due to St. Paul. St.
Paul himself states that he made himself "all things to all men" (1 Cor. ix.
22); and, as I have pointed out in "St. Paul the Author of the Acts" (Second
Part, p. 189, note), a striking illustration of this is afforded by "St. Paul
calling out, 'I am a Pharisee, the son of a Pharisee,' before the Sanhedrin
(some members of which he perceived to be Pharisees, Acts xxiii. 6). To the
mob at Jerusalem he proclaims in the Hebrew tongue that he is a Jew (Acts
xxii. 3). To the chief captain (who is a Roman) he states that he also is a
Roman (Acts xxii. 25, 27)."

It is obvious that, in such a rapid retrospect, such a brief condensed
summary, as these last twelve verses of St. Mark, the main object of the
writer (who had not specially in view the Nineteenth Century with its
searching negative criticism) would be, not so much to insist on critical
accuracy of detail, as to give, at a glance, a comprehensive and impressive
picture. It must not be forgotten that the same artist can paint two different
pictures of the same scene, and that the same events present a different
appearance when viewed in a different light. A narrator may, in two accounts
of the same events, emphasize or pass over different facts according to the
didactic purpose of his narrative.

That there must be some didactic purpose in this terse and graphic, thorough
and complete epitome is obvious. Let us examine a little more closely. In
verse 15 we find a very emphatic declaration that the Gospel was graciously
intended for all mankind, and was to be freely offered, without distinction,
to Jew and Gentile alike throughout the whole world—a confirmation of St.
Paul's statement that "the God of the Jews was the God of the Gentiles also"
(Rom. iii. 29). Again, in verse 16 we find another emphatic assertion that
salvation is not of Works, but of Faith, that there is no need for the
believer "to be circumcised after the manner of Moses, and to keep the Law"
(Acts xv. 1, 24)—a confirmation of St. Paul's statement that "a man is
justified by Faith without the deeds of the Law . . . seeing that it is one
God who shall justify the Circumcision by Faith, and the Uncircumcision
through Faith" (Rom. iii. 28, 30). "For there is no difference between the Jew
and the Gentile" (Rom. x. 12).

Now, as I have observed before, St. Paul's form of the Gospel was not
precisely the same as that preached by the other Apostles; St. Paul's Gospel
(Rom. xvi. 25; Gal. ii. 2) differed from this, not as to historical facts, but
with regard to doctrine and practice. Writing to the Ephesians (ch. iii. 3,
6), he says, "By revelation God made known unto me the mystery . . . that the
Gentiles should be fellow-heirs, and of the same body, and partakers of His
promise in Christ by the Gospel."

These words are the keynote of the doctrinal Gospel preached by St. Paul. And
here in these concluding verses of St. Mark, few and short as they are, we
find the two marked features of St. Paul's own peculiar form of the doctrinal
Gospel prominently displayed; namely, the doctrine of God's Free Grace, and
the doctrine of man's Justification by Faith. St. Paul mentions these two
great doctrines together in his Epistle to the Ephesians (ch. ii. 8), when he
says, "By Grace are ye saved through Faith, and that not of yourselves;
it—i.e., your salvation (Alford)—is the gift of God." We find precisely the
same doctrinal teaching in the Third Gospel, which, as we have seen, reflects
the mind of St. Paul as it is everywhere exhibited to us in his Epistles.
Alford ("Greek Test," vol. i. Proleg., p. 43) points out "Luke's carefulness
(in the Third Gospel) to record the sayings of our Lord which were assertive
of His unrestricted love for Jew and Gentile alike. We may observe, too, in
Luke those parables and sayings are principally found, which most directly
regard the great doctrine of man's free justification by grace through faith:
e.g., ch. xv. 11 ff.; xvii. 10; xviii. 14, in which latter place the use of
δεδικαιωμένος is remarkable."

It is, moreover, an important fact, which must never be lost sight of, that
St. Paul "suffered persecution," at the hands of the Judaisers, "for the Cross
of Christ," because he would not "preach circumcision" (Gal. v. 11; vi. 12).
These persecuting Judaisers proclaimed his inferiority to the original
Apostles (2 Cor. xi. 5), and indeed went so far as to deny that he was an
Apostle at all (1 Cor. ix. 1-3), doubtless making the most and the worst of
his past career as persecutor, to disparage his Apostolic claims (Acts ix.
26). It was, indeed, too true that St. Paul had once "persecuted the Church of
God"—he himself, humbled by this recollection, was the first to confess that
"he was not meet to be called an Apostle" (1 Cor. xv. 9)—but he had "obtained
mercy" and had "received grace and apostleship," inasmuch as he had done this
"ignorantly in unbelief" (Rom. i. 5; 1 Tim. i. 13).

Now, in these last verses of St. Mark, there certainly appears to be special
emphasis laid on the unbelief of the eleven Apostles. Thus, in verse 11, the
reader is told that "they believed not," and again, in verse 13, "neither
believed they them," and, once more, in verse 14, the very next verse, "He
upbraided them with their unbelief and hardness of heart, because they
believed not them who had seen Him after He was risen." We must not forget
that in St. Paul's view no faith in Christ, which fell short of faith in the
Resurrection of Christ, could possibly be of the slightest efficacy or value.
Thus, he writes to the Romans, "If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised Him from the
dead, thou shalt be saved" (Rom. x. 9). Compare also the impressive statement
of St. Paul to his Corinthian converts, "If Christ be not risen, then is our
preaching vain, and your faith is also vain . . . ye are yet in your sins" (1
Cor. xv. 14, 17). The Resurrection of Christ was the foundation-stone of the
Pauline Gospel—faith in the Resurrection of Christ its one essential article.
We gather, therefore, from the above emphatic statement of their unbelief,
that the chosen eleven Apostles, to whom the Gospel was first intrusted, were
originally just as incredulous as St. Paul himself of the testimony of others;
and that as St. Paul was in no respect "behind the very chiefest Apostles, in
all the signs of apostleship" (2 Cor. xii. 11, 2), so these very chiefest
Apostles were not one whit better than St. Paul in this matter of want of
faith.

Taking all these circumstances into consideration, it seems not impossible
that the didactic purpose—and this may throw some light on the alleged
discrepancy—of these last twelve verses of St. Mark may have been to impress
on the Gentile reader that these chosen

Apostles, “who had known Christ after the flesh” (2 Cor. v. 16), were,
notwithstanding all their advantages, in no way superior to St.

Paul himself, and that although they might claim, as the circumcised children
of Abraham, all the privileges of the favoured Jews, yet at first they were
just as destitute of that Faith in Christ, which St. Paul preached as the one
thing needful, as the most untaught and outcast Gentile could possibly be—so
destitute of faith, indeed, as to have been “upbraided with their unbelief and
hardness of heart, because they believed not.” Hence the lesson seems to be
that the Apostles no less than St. Paul, the Jews no less than the Gentiles
everywhere, for there was "no difference" (Rom. x. 12), were all, by nature,
unbelieving—they were all alike suffering from "hardness of heart"—all alike
"concluded under unbelief" (Rom. xi. 32)—that all alike might be suitable
subjects for the mercy of God. All alike were "concluded under sin, that the
promise by faith of Jesus Christ might be given to them that believe" (Gal.
iii. 22). All alike needed to be justified by faith, and to receive salvation
as the free gift of God—to accept by faith that free and universal Gospel of
which St. Paul was the appointed preacher (2 Tim. i. 11).

Thus the didactic purpose of these verses may have been to vindicate St.
Paul's Apostleship, and, by contrast with the dark background of original
unbelief, to bring out all the more prominently, and to illuminate all the
more brightly, those great cardinal doctrines of the Gospel of the grace of
God (Acts xx. 24), everywhere preached by St. Paul the Apostle of the
Gentiles.

It may be added that these narratives in St. Mark and St. Luke may have passed
through the hands of,—may have been copied, modified, touched and retouched
by,—more than one amanuensis before assuming the final forms in which they now
perplex critics. At all events, the difficulty, on account of the alleged
discrepancy, in accepting the authorship (or, perhaps it should be, the
editorship) of St. Paul (who was not an eye-witness), will not be appreciably
greater than in accepting the authorship of St. Mark, which Dean Burgon (p.
254) claims to have so thoroughly demonstrated as to leave remaining "not a
particle of doubt, not an atom of suspicion." And the quotations given above
prove incontestably that an apparent discrepancy between two documents does
not by any means necessarily involve a diversity of authorship—especially when
the author concerned is St. Paul.

PRINTED BY LATTANYNE, HANSON AND CO.

EDINBURGH AND LONDON.

By the Same Author.

ST. PAUL,

THE AUTHOR OF THE ACTS OF THE APOSTLES AND

OF THE THIRD GOSPEL.

With a Note on the Medical Language.

Complete in two volumes, demy 8vo, 7s. 6d. each.

Opinions of the Press.

"The First Part was ably and logically written, and the end aimed at was far
beyond mere Biblical criticism. . . . The chapter on the Medical Language in
the Third Gospel and the Acts is very instructive and interesting, as also
that on the style of their writer, and we feel that (in the Second Part) Mr.
Evans most ably and learnedly maintains his own assertion."—Ecclesiastical
Gazette.

"We agree with Mr. Heber Evans where he criticises Dr. Hobart's 'Medical
Language of St. Luke.'"—Church of England Pulpit and Ecclesiastical Review.

"The importance of this work to students of Scriptural history is inestimable,
and it must be of exceeding interest to debaters of the question it involves.
Mr. Evans adduces arguments in favour of his case which appear to be
irresistible. . . . None will deny that his books are scholarly, and form a
valuable contribution to the library of the Biblical student."—Western Daily
Mercury.

"We cannot speak too highly of the scholarly ability which Mr. Evans has
brought to bear on the subject, and the industry with which he has elicited
parallel expressions, and we can recommend the work as most interesting and in
many ways instructive."—Literary Churchman.

"Mr. Evans's work is likely sooner or later to stir up some controversy. . . .
He has at any rate directed attention to so many important topics and
questions, and has thrown so much light upon these, that his two volumes ought
to be read by all ministers and Bible students. But we think he has shown that
the Pauline authorship is, to say the least, highly probable."—Leeds Mercury.

"Mr. Evans has done valuable work. . . . He has made it impossible for any
candid mind to doubt that the Third Gospel and the Acts are documents of the
Pauline age, and penetrated at first hand with the Pauline spirit. . . . Mr.
Evans has most carefully compiled the internal evidence. . . . A great deal of
patient and laborious work must have gone into this study of the subject."
Rev. Canon Hayman, D.D., in the Churchman

"There is much that can be said in favour of Mr. Evans's thesis. . . . The
style is clear and vigorous . . . Apart from the interesting question that Mr.
Evans raises, the inquiry is useful. It is valuable as an analysis of the
style of St. Paul."—Methodist Recorder.

Press Opinions of the First Volume.

"Mr. Evans's very careful and elaborate treatise . . . is well worthy of
attention . . . Learned, logical, and well-written."—British Quarterly Review

"An able work, and one deserving of study."—Scotsman.

"A very valuable contribution to this department of Biblical
criticism."—Family Churchman.

"Mr. Evans bases his proof on internal evidence of similarity of style and of
opinion."—Saturday Review.

"He has, with much skill, elicited many striking analogies."—Literary
Churchman.

"Mr. Evans has, we believe, drawn out this comparison more carefully and more
completely than has been done before."—Church Bells.

"Will not be either uninteresting or unprofitable to the student of the
origins of Christianity."—Scottish Review.

"Mr. Evans dwells much on what he calls the parallelisms of the Third Gospel
and the Acts, and finds therein a proof of Pauline authorship."—Dodds Review.

"It is right to say that Mr. Evans's motive is entirely orthodox."—Scottish
Guardian.

London: WYMAN & SONS, 75 Great Queen Street, W.C.

i

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"Dr. Tait gives in this work a meditation, (such as even an intelligent mind,
imbued with Holy Scripture, might find it difficult to frame for itself), for
each week. The work contains seeds of truth; and seeds must lie a long while
in the soil before they germinate. It is hoped that each of these seeds, by
lying in the mind for seven days, may stir some effort of thought in a new and
profitable direction." From Preface by DEAN GOULBURN. The Christian's Jewels.
Readings from the Fathers on Faith, Hope, and Charity. By the Rev. J. LEARY,
D.C.L. 16mo. 1s. 6d.

Heavenly Relationships. By MARY E. BECK. 16mo. 1s. 6d. Contents:—God, Our
Father The Maternal Aspect of God's Love—Christ as Our Brother—Christ as Our
Friend—Christ the Bridegroom of the Church—Christ as Our King—Christ as Our
Shepherd—The Holy Ghost Our Comforter. Messages of Grace. Being Tracts in
Large Type for the Sick and Aged. By the Rev. H. BONAR, D.D. Post 8vo. Two
vols. Cloth limp, 2s. 6d.

The Night of Weeping; or, Words for the Suffering Family of God. 16mo. 1s. 6d.
Also a Large Type Edition. Crown 8vo. 2s.

The Morning of Joy. A Sequel to "The Night of Weeping." 16mo. 1s. 6d.

Sick Room Meditations; or, Alone with God. By the Rev. J. CROSS, D.D., LL.D.,
Author of "Evangel," &c. 5s.

The Widow's Portion; or, Daily Bread for the Bereaved. Royal 8vo. 2s. 6d.

Words of Comfort for Bereaved Parents. Edited by WILLIAM LOGAN. With Sketch of
His Life. By the Rev. JOHN KER, D.D. 25th Thousand. Crown 8vo. 3s. 6d.

"A richer treasury of consolation in human words could hardly be
compiled."—NORTH AMERICAN REVIEW.

"A most beautiful and blessed book. The volume has no rival, and is one which
no Christian should lack." LONDON QUARTERLY REVIEW.

Man's Departure and the Invisible World: A Collection of Opinions and Facts.
By G. H. H. OLIPHANT-FERGUSON. Second Edition. Crown 8vo. 2s. 6d.

"A compilation made from wide reading with sound judgment on a subject upon
which the greatest writers have said their greatest things."—TRUTH.

"A valuable book. The writer's appeal to his readers at the end is very
simple, earnest, and impressive."—RECORD.

Books published by James Nisbet and Co.

"The Word" Series.

By SUSAN and ANNA WARNER, Authors of "The Wide, Wide World," "Queechy," &c.
With Illustrations, Plain and Coloured. Small crown 8vo. 2s. 6d. each.

The aim of this series is so to set forth the Bible incidents and course of
history, with its train of actors, as to see them in the circumstances and
colouring, the light and shade of their actual existence. The Authors
accordingly have taken whatever research and travel, with recent science and
discovery, have made sure to fill up what is sketchy and clear up what is
obscure; thus entering, as far as may be, into the simple truth of the things,
the times and the actors. 1. Walks from Eden: The Scripture Story from the
Creation to the Death of Abraham.

II. The House of Israel: The Scripture Story from the Birth of Isaac to the
Death of Jacob.

III. The Kingdom of Judah: From the Death of Solomon to the Captivity.

IV. The Broken Walls of Jerusalem. Completing the House of Israel, and the
Kingdom of Judah.

v. The Star out of Jacob: The Scripture Story illustrating the Earlier Portion
of the Gospel Narrative.

"These five books form a most comprehensive and attractive commentary on the
Scriptures suited to the requirements of the young. More real knowledge in
true child language, and within the understanding of children, it has never
been our privilege to meet with before. We are disposed to envy those young
friends who are fortunate enough to number them among their literary
possessions, for although pre eminently children's books, they are yet well
able to impart instruction to children of a larger growth." -ROCK. "There is a
pleasant freshness and reality, conveyed to the old, well-worn stories which
will make children understand the details of Eastern life and the manners and
customs of the old pastoral times. 'The Word' Series will be a charming gift
to young people." -ATHES SUM. LONDON: JAMES NISBET & CO., 21 BERNERS STREET.

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  ST PAUL THE AUTHOR OF THE LAST TWELVE VERSES OF THE SECOND GOSPEL
  sermonindex.net
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