s doxei
latreian prospherein to Theo.]

_John_ xvi. 2.

Yea, the hour cometh, that every one that killeth you will think
he offereth God service.

[Greek: All' erchetai hora hina pas ho apokteinas humas, doxae
latreian prospherein to Theo.]

It is true that there are 'indications of similar discourses' in
the Synoptics, but of none containing a trait at all closely
resembling this. The chances that precisely the same combination
of words ([Greek: ho apokteinas humas doxei latreian prospherein
to Theo]) occurred in a lost Gospel must be necessarily very small
indeed, especially when we remember that the original saying was
probably spoken in Aramaic and not in Greek [Endnote 307:1].

Dr. Keim, in the elaborate monograph mentioned above, decides that
Celsus made use of the fourth Gospel. He remarks upon it as
curious, that more traces should indeed be found 'both in Celsus
and his contemporary Tatian of John than of his two nearest
predecessors' [Endnote 307:2]. Of the instances given by Dr. Keim,
the first (i. 41, the sign seen by the Baptist) depends on a
somewhat doubtful reading ([Greek: para to Ioannae], which should
be perhaps [Greek: para to Iordanae]); the second, the demand for
a sign localised specially in the temple (i. 67; of. John x. 23,
24), seems fairly to hold good. 'The destination of Jesus alike
for good and evil' (iv. 7, 'that those who received it, having
been good, should be saved; while those who received it not,
having been shown to be bad, should be punished') is indeed an
idea peculiarly Johannean and creates a _presumption_ of the
use of the Gospel; we ought not perhaps to say more. I can hardly
consider the simple allusions to 'flight' ([Greek: pheugein], ii.
9; [Greek: taede kakeise apodedrakenai], i. 62) as necessarily
references to the retreat to Ephraim in John xi. 54. So too the
expression 'bound' in ii. 9, and the 'conflict with Satan' in vi.
42, ii. 47, seem too vague to be used as proof. Still Volkmar too
declares it to be 'notorious' that Celsus was acquainted with the
fourth Gospel, alleging i. 67 (as above), ii. 31 (an allusion to
the Logos), ii. 36 (a satirical allusion to the issue of blood and
water), which passages really seem on the whole to justify the
assertion, though not in a quite unqualified form.

We ought not to omit to mention that there is a second fragment
by Apollinaris, bishop of Hierapolis, besides that to which we
have already alluded, and preserved l