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Moreover, Papias only speaks about a narrative by Mark, which by no means conclusively refers to the canonical Mark as we have it.
Nor, as we have seen, is the Aramaic gospel of Matthew the same as the canonical Matthew….
In fact, we do not have any mention in the historical record of the story of Christ's body being stolen having been spread among the Jews until the second century.
In reality, it was a fairly common practice in ancient times to attribute falsely to one person a book or letter written by another or others, and this pseudepigraphical attribution of authorship was especially rampant with religious texts, occurring with several Old Testament figures and early Church fathers, for example, as well as with known forgeries in the name of characters from the New Testament such as the Gospel of Peter, et al.
As one glaring example of this detachment, it is claimed that Matthew was recording events he himself had witnessed, but the gospel attributed to him begins before he had been called by Jesus and speaks of Matthew in the third person….
It is possible that this particular verse was not added until that time, which means that it is not original to the gospel and that Matthew certainly is not its author.
In addition to the issues already discussed in support of the later dates is the important fact that the four canonical gospels were not mentioned or named as such by anyone until the time of Church father Irenaeus, Bishop of Lyons (c.