The Historical Proofs of Christianity [pp. 51-84]

THE HISTORICAL PROOFS OF CHRISTIANITY.
winter. And Jesus walked in the temple in Solomon's porch."
(John x. 22, 23.) Why should it be mentioned that Jesus was
in this porch? Nothing in the teaching recorded in the context
called for it. How can it be accounted for except on the supposition that the scene was printed on the author's memory?
Stating this fact, he must needs explain to heathen readers why
Jesus walked in this sheltered place. "It was winter:" the
festival occurred in December. A similar instance of obvious
recollection is John viii. 20. The iron boxes constituting "the
"treasury" the author had seen. The image of Jesus as he
stood near them was present in his recollection. Why should
he refer to "Anon," where John was baptizing, as "near to
Salim"? (iii. 23.) Why should he describe the pool at Jerusalem
as being by the sheep-gate-as called in Hebrew" Bethesda"-as
having five porches? (v. 2.) Why should he interrupt his narrative (viii. I) with the statement that "Jesus went unto the
Mount of Olives, and early in the morning came again to the
temple," a bare chronological fact with nothing to hang upon
it? What else can it be but an accurate reminiscence? Other
chronological statements extending not only to the day, but to
the hour, are frequent. They come in, not as if they had been
sought, but as a component part of the author's recollection.
For what reason is Philip designated (xii. 2 I) as "of Bethsaida
of Galilee," the incident here recorded not requiring any such
particularity of description? What reason is there for adding
to the statement that Pilate sat down in his judgment-seat,
that the place "is called the Pavement, but in the Hebrew,
Gabbatha"? What can this be but an instance of precise description such as is natural in referring to a spot where one has
witnessed a memorable event?
If the Fourth Gospel was not written by John, it is the
product of pious fraud. Among the Jews, in the later period of
their history, prior to the time of Jesus, many pseudonymous
works were composed. This took place chiefly among the
Alexandrians, but was not confined to them. Conscious that
the age of inspiration had gone by, authors felt prompted to set
forth under the name of Enoch, Solomon, or some other worthy,
the lessons which they thought suited to the time. They aspired
to enter into the mind, and speak in the spirit, of the prophet
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