A similar condition of things may be predicated of the Shepherd of Hermas, though with a more decided leaning to the negative side. Here again Dr. Keim [Endnote 273:1], as well as Canon Westcott [Endnote 273:2], thinks that we can trace an acquaintance with the Gospel, but the indications are too general and uncertain to be relied upon. The imagery of the shepherd and the flock, as perhaps of the tower and the gate, may, be as well taken from the scenes of the Roman Campagna as from any previous writing. The keeping of the commandments is a commonplace of Christianity, not to say of religion. And the Divine immanence in the soul is conceived rather in the spirit of the elder Gospels than of the fourth.
There is a nearer approach perhaps in the identification of 'the gate' with the 'Son of God,' and in the explanation with which it is accompanied. 'The rock is old because the Son of God is older than the whole of His creation; so that He was assessor to His Father in the creation of the world; the gate is new, because He was made manifest at the consummation of the last days, and they who are to be saved enter by it into the kingdom of God' (Sim. ix. 12). Here too we have the doctrine of pre-existence; and considering the juxtaposition of these three points, the pre- existence, the gate (which is the only access to the Lord), the identification of the gate with the incarnation of Jesus, we may say perhaps a _possible_ reference to the fourth Gospel; _probable_ it might be somewhat too much to call it. We must leave the reader to form his own estimate.
A somewhat greater force, but not as yet complete cogency, attaches to the evidence of the Ignatian letters. A parallel is alleged to a passage in the Epistle to the Romans which is found both in the Syriac and in the shorter Greek or Vossian version. 'I take no relish in corruptible food or in the pleasures of this life. I desire bread of God, heavenly bread, bread of life, which is the flesh of Jesus Christ, the Son of God, who was born in the latter days of the seed of David and Abraham; and I desire drink of God, His blood, which is love imperishable and ever-abiding life' [Endnote 275:1] (Ep. ad Rom. c. vii). This is compared with the discourse in the synagogue at Capernaum in the sixth chapter of St. John. It should be said that there is a difference of reading, though not one that materially influences the question, in the Syriac. If the parallel holds good, the peculiar diction of the author must be seen in the substitution of [Greek: poma] for [Greek: posis] of John vi. 55, and [Greek: aennaos zoae] for [Greek zoae aionios], of John vi. 54. [The Ignatian phrase is perhaps more than doubtful, as it does not appear either in the Syriac, the Armenian, or the Latin version.] Still this need not stand in the way of referring the original of the passage ultimately to the Gospel. The ideas are so remarkable that it seems difficult to suppose either are accidental coincidence or quotation from another writer. I suspect that Ignatius or the author of the Epistle really had the fourth Gospel in his mind, though not quite vividly, and by a train of comparatively remote suggestions.