in the fourth Gospel, moreover, in the mouths of the antagonistic Scribes and Pharisees, is quite inconceivable, and it is unreasonable to suppose that it has any connection with it. Various emendations of the text have been proposed to obviate the difficulty of the question, but none of these have been adopted, and it has now been generally accepted, that [------] is used in an idiomatic sense. The word is very frequently employed in such a manner, or symbolically, in the New Testament,(1) and by the Fathers. The Jews were well acquainted with a similar use of the word in the Old Testament, in some of the Messianic Psalms, as for instance: Ps. cxviii. 19, 20 (cxvii. 19, 20 Sept.). 19," Open to me the gates [------] of righteousness; entering into them, I will give praise to the Lord;" 20, "This is the gate [------] of the Lord, the righteous shall enter into it"(2) Quoting this passage, Clement of Alexandria remarks: "But explaining the saying of the prophet, Barnabas adds: Many gates [------] being open, that which is in righteousness is in Christ, in which all those who enter are blessed."(3) Grabe explains the passage of Hegesippus, by a reference to the frequent allusions in Scripture to the two ways: one of light, the other of darkness; the one leading to life, the other to death; as well as the simile of two gates which is coupled with them, as in Matt. viL 13 ff. He, therefore, explains the question of the rulers: "What is the door of Jesus?" as an inquiry into the judgment of James concerning him: {317} whether he was a teacher of truth or a deceiver of the people; whether belief in him was the way and gate of life and salvation, or of death and perdition.(1) He refers as an illustration to the Epistle of Barnabas, xviii.: "There are two ways of teaching and of power: one of light, the other of darkness. But there is a great difference between the two ways."(2) The Epistle, under the symbol of the two ways, classifies the whole of the moral law.(3) In the Clementine Homilies, xviii. 17, there is a version of the saying, Matt. vii. 13f, derived from another source, in which "way" is more decidedly even than in our first Synoptic made the equivalent of "gate:" "Enter ye through the narrow and straitened way [------] through which ye shall enter into life." Eusebius himself, who has preserved the fragment, evidently understood it distinctly in the same sense, and he gave its true meaning in another of his works, where he paraphrases the question into an enquiry, as to the opinion which Jamas held concerning Jesus [------].(4) This view is supported by many learned men, and Routh has pointed out that Ernesti considered he would have been right in making [------], doctrine, teaching, the equivalent of [------], although he admits that Eusebius does not once use it in his history, in connection with Christian doctrine.(5) {318}