rays issued from his eyes whereby they were terrified and put to flight.
Jerome on Matt. xxi. 12 says that the people whom Jesus drove out did not resist him: 'For a certain fiery and starry light shone (radiated) from his eyes and the majesty of Godhead gleamed in his face.'
When I published the note, I took it that it was a reminiscence of Jerome's words: ray and radiate occur in both. But Dr. Zahn was of opinion that it might really represent something in the old Gospel: so I include it, though with hesitation.
One other mention of this Gospel has to be added.
In Budge's Miscellaneous Coptic Texts is a Discourse on Mary by Cyril of Jerusalem. Cyril (Pseudo-Cyril) relates that he had to send for a monk of Maiôma of Gaza who was teaching false doctrine. Called on for an account of his belief the monk (p. 637, Eng. trans.) said: It is written in the ‘Gospel to the Hebrews that when Christ wished to come upon the earth to men, the Good Father called a mighty power in the heavens which was called Michael, and committed Christ to the care thereof. And the power came down into the world and it was called Mary, and Christ was in her womb seven months. Afterwards she gave birth to him, and he increased in stature, and he chose the apostles, ... 'was crucified, and taken up by the Father'. Cyril asked: Where in the Four Gospels is it said that the holy Virgin Mary the mother of God is a force? The monk said: In the Gospel to the Hebrews. Then, said Cyril, there are five Gospels? Where is the fifth? The monk said: It is the Gospel that was written to the Hebrews. (Cyril convinced him of his error and burned the books. No more is told of the Gospel, which, whatever it may have been, was certainly not the book we have been dealing with, but a writing of pronouncedly heretical (Docetic?) views. The last sentence of the monk's account of Christ, which I did not quote in full just now, is perhaps worth recording.) 'After they had raised him up on the cross, the Father took him up into heaven unto himself.' This, with its omission of all mention of the resurrection, might be construed as heretical: on the other hand, it may be merely a case of extreme compression of the narrative.
THE GOSPEL OF THE EBIONITES
All our knowledge of this is derived from Epiphanius, and he uses very confusing language about it (as about many other things). The passages are as follows: all occur in his work against Heresies—no. xxx.
And they (the Ebionites) receive the Gospel according to Matthew. For this they too, like the followers of Cerinthus and Merinthus, use to the exclusion of others. And they call it according to the Hebrews, as the truth is, that Matthew alone of New Testament writers made his exposition and preaching of the Gospel in Hebrew and in Hebrew letters.
