Agrapha · 1

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AGRAPHA

By this curious name, which means ‘unwritten things’, it is usual to designate sayings and traditions of Christ which are not recorded in our Gospels, and are not capable of being traced to their source. But collectors of them—especially Resch—have swept into their net all manner of fragments which do not come under the original definition.

Many of these appear in other parts of this volume: but there is a residue for which a place must be found here.

I distinguish two classes. First, those which are found as additions to the text of our Gospels, in manuscripts of the Gospels; second, those which are quoted by other writers.

1. At Matt. xx. 28, Codex Bezae (D of the Gospels, at Cambridge) and some Latin and Syriac authorities add: But ye seek (or seek ye) to increase from smallness and from the greater to become less. And when ye go in and are invited to dine, do not recline in the prominent place lest haply one more illustrious than thou come in, and he that bade thee to dinner say to thee: Go yet lower down; and thou shalt be put to shame. But if thou recline in the lesser place, and a lesser man come in, he that bade thee to dinner will say to thee: Get thee yet higher up; and this will be profitable to thee.

Cf. Luke xiv. 8-10.

2. At Luke vi. 4, Codex Bezae has: On the same day, seeing one working on the sabbath, he said unto him: Man, if indeed thou knowest what thou doest, thou art blessed: but if thou knowest not, thou art cursed, and a transgressor of the law.

3. At Matt. iii. 17, the fourth-century Latin Codex Vercellensis has: And when he was being baptized, a very great light shone round about from the water, so that all that had come thither feared.

The Codex Sangermanensis (g1) has: And when Jesus was being baptized, a great light shone from the water, so that all that were gathered together feared.

The same addition is found in many early writers. Justin Martyr (Dialogue with Trypho, 88) says, ‘a fire was kindled in Jordan’. Ephraem Syrus (fourth century) has, ‘a light rising over the water’. See also the Gospel of the Ebionites.

4. At Mark xvi. 3, after the words “roll away the stone from the door of the sepulchre’, the early Codex Bobiensis k (at Turin) has: But suddenly at the third hour of the day (or by day) ​there came darkness throughout all the globe of the earth; and angels came down from the heavens, and rising in the glory (brightness) of the living God they went up together with him, and immediately there was light. Then the women drew near to the sepulchre and saw that the stone was rolled away: for it was very great.

Compare the account of the resurrection in the Gospel of Peter.

5. The ‘Freer-logion’.

At Mark xvi. 14, W, a fifth-century uncial Greek manuscript of Mark discovered in recent years in Egypt, and purchased by Mr. Freer of Detroit, has: (Afterward 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 which had seen him after he was risen) and they made excuse (defended themselves), saying: This age of wickedness and unbelief is under Satan who, by means of unclean spirits, permitteth not men to apprehend the true power of God: therefore do thou now reveal thy righteousness. They, then, said these things unto Christ. And Christ said unto them: The limit of the years of the power of Satan is fulfilled: but other fearful things draw near even upon them for whom, because they had sinned, I was delivered unto death that they may/return unto the truth and sin no more: that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, &c.

Part of this remarkable addition was already known through St. Jerome, who in the Dialogue against Pelagius, ii. 15, says that it was found in some copies, and especially Greek manuscripts. He has: And they excused themselves (lit. made satisfaction) saying: This age of iniquity and unbelief is under Satan who (which) by unclean spirits suffereth not the true power of God to be perceived: therefore now forthwith reveal thou thy righteousness.

Dr. Swete observes: ‘It seems probable that almost from the beginning there were two recensions (of the Last Twelve Verses) of which one contained our passage and the other did not, and that the latter for some reason was commonly preferred.’... ‘The style of the addition does not differ markedly from the language of the rest of the Appendix.’

It is hardly necessary, perhaps, to observe that the Last Twelve Verses of St. Mark and the story of the woman taken in adultery (John vii. 58–viii. 11) form no part of the original text of the Gospels.

To discuss other small additions or supposed additions to the text would take us into the sphere of textual criticism.

Of sayings, &c., preserved in other sources the following are the most important:

1. It is more blessed to give than to receive.

Quoted by Paul at Miletus, Acts xx. 35.

​2. Wherein I find you, there will I judge you.

Quoted by Justin Martyr (Dialogue with Trypho, 47), by Clement of Alexandria, and by many others; one writer attributes it to the prophet Ezekiel.

3. Ask ye for the greater things, and the small shall be added unto you: and ask for the heavenly things, and the earthly shall be added unto you.

Origen (on prayer, 2) quotes both parts of this saying; Clement of Alexandria (Strom. i. 24. 158) the first part only.

4. Be ye approved (or tried) money-changers (bankers).

Quoted by Clement of Alexandria (Strom. i. 28. 177) and many others. Paul’s words in 1 Thess. v. 21, ‘Prove all things, hold fast that which is good’, are really a comment on the saying, and show its meaning.

5. The ‘Second Epistle of Clement’, v. 2–4 has: For the Lord saith: Ye shall be as lambs in the midst of wolves. And Peter answering saith unto him: If then the wolves tear the lambs in pieces? Jesus said unto Peter: Let not the lambs fear the wolves, after they are dead. And do not ye fear them that kill you, and can do nothing unto you, but fear him who, after ye are dead, hath power over soul and body, to cast them into the hell of fire.

6. Clement of Alexandria, Excerpts from Theodotus, 2: As the Valentinians say... on this account the Saviour saith: Be thou saved (or Save thyself, thou) and thy soul.