tion of the Lord's Supper Justin has the
clause which is found only in St. Luke and St. Paul, 'This do in
remembrance of Me' ([Greek: mou] for [Greek: emaen]). The giving
of the cup he quotes rather after the first two Synoptics, and
adds 'that He gave it to them (the Apostles) alone.' This last
does not seem to be more than an inference of Justin's own.

Two other sayings Justin has which are without parallel except in
St. Luke. One is from the mission of the seventy.

_Justin, Dial._ 76

[Greek: Didomi humin exousian katapatein epano opheon, kai
skorpion, kai skolopendron, kai epano parsaes dunameos tou
echthrou.]

_Luke_ x. 19.

[Greek: Idou, didomi humin taen exousian tou patein epano epheon,
kai skorpion, kai epi pasan taen dunamin tou echthrou.]

The insertion of [Greek: skolopendron] here is curious. It may be
perhaps to some extent paralleled by the insertion of [Greek: kai
eis thaeran] in Rom. xi. 9: we have also seen a strange addition
in the quotation of Ps. li. 19 in the Epistle of Barnabas (c. ii).
Otherwise the resemblance of Justin to the Gospel is striking. The
second saying, 'To whom God has given more, of him shall more be
required' (Apol. i. 17), if quoted from the Gospel at all, is only
a paraphrase of Luke xii. 48.

Besides these there are other passages, which are perhaps stronger
as separate items of evidence, where, in quoting synoptic matter,
Justin makes use of phrases which are found only in St. Luke and
are discountenanced by the other Evangelists. Thus in the account
of the rich young man, the three synoptical versions of the saying
that impossibilities with men are possible with God, run thus:--

_Luke_ xviii. 27.

[Greek: Ta adunata para anthropois dunata para to Theo estin.]

_Mark_ x. 27.

[Greek: Para anthropois adunaton, all' ou para Theo; punta gar
dunata para to Theo].

_Matt_. xix. 26.

[Greek: Para anthropois touto adunaton estin, para de Theo dunata
panta].

Here it will be observed that Matthew and Mark (as frequently
happens) are nearer to each other than either of them is to Luke.
This would lead us to infer that, as they are two to one, they
more nearly represent the common original, which has been somewhat
modified in the hands of St. Luke. But now Justin has the words
precisely as they stand in St. Luke, with the omission of [Greek:
estin], the order of which varies in the MSS. of the Gospel. This
must be taken as a strong proof that Justin has used the