St. MATTHEW's Gospel. BARNABAS's Epistle. OKOPTIOńcetal, viz. of this author's following Matthew, which is yet more evident, if our Cambridge edition of the LXX. be right, which has instead of that verb in the future tense, the verb ékon cate in the imperative mood. V. Ch. xxvii. 54. 'Anoms coll V. Ch. vii. 'Αληθώς ούτος ήν, και vids hy otos: i. e. Truly this was τότε λέγων εαυτόν υιον Θεού είναι : the Son of God. i. e. Truly this was he, who then said, he was the Son of God. The words in St. Matthew are a confession of Christ extorted from the centurion at Christ's crucifixion, and the words in Barnabas are also a confession extorted from the Jews; so that there can be no doubt but he had read and referred to St. Matthew here. VI. Ch. xxii. 43, 44, 45. Christ VI. Ch. xii. This author cites proves himself to be the Lord the same words of the Psalmist, from Psalm cx. I. The Lord said and concludes, "Ιδε πώς λέγει Δαβίδ unto my Lord, Sit thou, &c. Ei oly aŭtov Kúpsov, &c. See how David Axßid kaheñ attor Kúpov, &c. If calls him Lord, &c. Which is then David calls him Lord, &c. an argument so exactly agreeing with our Saviour's both in sense and words, that one cannot suppose but that this author took it from St. Matthew, or at least from St. Mark [xii. 36.) or St. Luke (xx. 42.] VII. Ch. v. 42. To aiTo@vs G+ VII. Ch. xix. Παντί αιτούντι σε diqov : i.e. Give to him that asketh 8idov : i. e. Give to every one that thee. asketh thee. St. Matthew's Gospel. I. Ch. vi. 14. If ye forgive men their trespasses, your heavenly Father will also forgive you. The first Epistle of CLEMENS Ro MANUS to the Corinthians. I. Ch. xiii. Forgive, that ye may be forgiven ; as ye judge, so ye shall be judged; with what VOL. III. C St. MATTHEW's Gospel. The first Epistle of CLEMENS Ro MANUS to the Corinthians. Ch. vii. 1. Judge not, lest ye be measure ye mete, it shall be meajudged: ver. 2. With what mea- sured to you again. sure ye mete, it shall be measured to you again. Clemens advises the Corinthi. ans here, to remember these and other sayings of the Lord Jesus. II. Ch. xviii. 6, 7. “Os go år II. Ch. xlvi. Μνήσθητε των λόγων σκανδαλίση ένα των μικρών τούτων των 'Ιησού του Κυρίου ημών. Είπε γάρ πιστευόντων εις εμέ, συμφέρει αυτό Ούαι το ανθρώπων εκείνω" καλόν ήν ένα κρεμασθή μύλος ονικός επί τον τρά- αυτό εί ουκ εγεννήθη, ή ένα των εκλεκχηλον αυτού, και καταποντισθή εν τω των μου σκανδαλίσαι κρείττον ήν αυπελάγει της θαλάσσης. Ουαί τώ το περιτεθήναι μύλον, και καταπονκόσμο από των σκανδάλων, &c. i. e. τισθήναι εις την θάλασσαν, ή ένα των But whoso shall offend one of pikpãy MOU okavdanioa.: i. e. Rethese little ones, which believe in member the words of the Lord me, it were better for him that a Jesus; for he said, Woe to that millstone were hanged about his man; it had been better for him if neck, and that he were drowned he had not been born, than that he in the depth of the sea. Woe should offend one of my elect. It unto the world because of offences, were better for him that a mill&c. stone were put upon him, (his neck,) and that he were drowned in the sea, than to have offended one of these little ones. Cotelerius observes upon this place of Clemens, that he has here, according to the common practice of the ancients, joined several texts of scripture together; and that he made use in this collection of the Gospels of Matthew, Mark, and Luke; and this is not improbable; however it is certain, that he makes use of another place of St. Matthew, (viz. xxvi. 24.) the words, It had been better for him if he had not been born, being there spoke of St. MATTHEw's Gospel, The first Epistle of CLEMENS Ro MANUS to the Corinthians. Judas Iscariot, and in neither of the three evangelists speaking of offences. St. MATTHEW's Gospel. The second Epistle of CLEMENS ROMANUS to the Corinthians. 1. Ch. xviii. II. Christ came I. Ch. i. Christ has done us σώσαι το απολωλός : 1. e. to save this advantage, απολλυμένους ημάς that (or those) which were lost. έσωσεν: 1. e. He has saved us who were lost. II. Ch. ix. 13. Ου γαρ ήλθον II. Ch. ii. Και ετέρα δε γραφή, καλέσαι δικαίους, αλλ' αμαρτωλούς εις λέγει: “Ότι ουκ ήλθον καλέσαι δικαίμετάνοιαν : i. e. For I came not to ους, αλλά αμαρτωλούς : i. e. And call the righteous, but sinners to another scripture saith, I came repentance. not to call the righteous, but sin : ners. III. Ch. x. 32. πάς ούν όστις III. Ch. iii. Λέγει δε και αυτός ομολογήσει εν εμοί έμπροσθεν των αν- Τον ομολογήσαντά με ενώπιον των ανθρώπων, ομολογήσω κάγώ εν αυτώ έμ- θρώπων, ομολογήσω αυτόν ενώπιον του προσθεν του Πατρός μου του εν ουρανοϊς : Πατρός μου : i. e. For he himself i. e. Whosoever therefore shall saith, Whosoever shall confess me confess me before men, him will I before men, him will I confess beconfess before my Father which is fore my Father. in heaven. IV. Ch. vii. 21. Ου πάς ο λέγων IV. Ch. iv. Λέγει γάρ, Ου πάς και μοι, Κύριε, Κύριε, εισελεύσεται εις τήν λέγων μοι, Κύριε, Κύριε, σωθήσεται, βασιλείαν των ουρανών, αλλ' ο ποιών αλλά και ποιών την δικαιοσύνην : i. e. το θέλημα του Πατρός μου του εν ου- For [the Lord] saith, Not every [] , parois : i. e. Not every one that one that saith unto me, Lord, saith unto me, Lord, Lord, shall Lord, shall be saved, but he that enter into the kingdom of heaven, worketh righteousness. but he that doth the will of my Father who is in heaven. V. Ch. vii. 23. Ουδέποτε έγνων V. Ch. iv. Υπάγετε απ' εμού, υμάς αποχωρείτε απ' εμού, οι εργα- ουκ οίδα υμάς, πόθεν έστε, εργάται ζόμενοι την ανομίαν : i. e. I never ανομίας : i. e. Depart from me, I knew you ; depart from me, ye know ye not whence ye are, ye that work iniquity. workers of iniquity. St. MATTHEw's Gospel. The second Epistle of CLEMENS ROMANUS to the Corinthians. like that above out of the first Epistle, No. 2. if it was not taken out of Luke, (see the Appendix to Vol. I. p. 359, 361.) the words πόθεν έστε being in Luke xiii. 27. 28. and not in Matthew. VI. Ch. x. 16, 26, 28. Ιδού, VI. Ch. V. 'Έσεσθε ώς αρνία εν εγώ αποστέλλω υμάς ως πρόβατα εν μέσω λύκων.-Μη φοβείσθωσαν τα μέσω λύκων"-26. Μή ουν φοβηθήτε αρνία τους λύκους μετά το αποθανείν αυτούς»-28. Και μη φοβήθητε από αυτά και υμείς μη φοβείσθε τους των αποκτεινόντων το σώμα, την δε αποκτείνοντας υμάς, και μηδέν υμίν δυψυχήν μή δυναμένων αποκτεϊναι φο- ναμένους ποιεϊν' αλλά φοβείσθε τον βήθητε δε μάλλον των δυνάμενον και μετά το αποθανείν υμάς έχοντα εξουψυχήν και σώμα απολέσαι εν γεέννη : σίαν ψυχής και σώματος του βαλεϊν i. e. Behold, I send you forth as είς γεένναν πυρός : i. e. Ye shall be sheep in the midst of wolves —26. as lumbs in the midst of wolves : Fear them not therefore ; -Let not the lambs fear the And fear not them which kill the wolves after death, and do not ye body, but are not able to kill the fear those who [can] kill you, and soul; but rather fear him, which [afterwards) can do you no harm; is able to destroy both soul and but fear him who has power, after body in hell. your death, to cast both soul and body into hell fire. In the midst of this passage there is a question of Peter to Christ, viz. What if the wolves should tear in pieces the lambs? but concerning this, see the Ap pendix to Vol. Ι. p. 36ο, 36ι. VII. Ch. xvi. 26. Τι γάρ ώφε VII. Ch. vi. Τί γάρ το όφελος, λείται άνθρωπος, εάν τον κόσμον όλον εάν τις τον όλον κόσμον κερδήση, την δε κερδήση, την δε ψυχήν αυτού ζημιωθή και ψυχήν ζημιώση ; i. e. For what will i. e. For what is a man profited, it profit a man, if he should gain if he should gain the whole world, the whole world, and lose his own and lose his own soul ? soul? VIII. Ch. xii. 5ο. "Όστις γάρ αν VIII. Ch. ix. Και γάρ είπεν και ποιήση το θέλημα του Πατρός μου του Κύριος αδελφοί μου ούτοί είσιν, οι εν ουρανοϊς, αυτός μου αδελφος, και ποιούντες το θέλημα του Πατρός μου : αδελφή, και μήτηρ εστίν : i. e. For i. e. For the Lord hath said, St. MATTHEW's Gospel. The second Epistle of CLEMENS ROMANUS to the Corinthians. They are my brethren, who do the will of my Father. whosoever shall do the will of my Father which is in heaven, the same is any brother and sister and mother. St. MATTHEW's Gospel. The Shepherd of HERMAS. I. Ch. v. 28. But I say unto I. Lib. I. Vis. i. §. I. An non you, that whosoever looketh on a videtur tibi, viro justo rem iniwoman to lust after her, hath quam esse, si ascenderit in corde committed adultery with her al- mala concupiscentia ? i. e. Does ready in his heart. it not seem to you to be a sin, for a good man to have lustful in clinations in his heart? N. B. The Greek of Hermas not He who considers that this is being extant, but only a Latin said by a woman, who expressly version, I judged there could in the words before charges Herbe no necessity of inserting mas with sin against God and St. Matthew's Greek. her, not for fornication, (for this he denies, but for having desired or having in his heart lusted after her, will easily see there is a re ference to Christ's words. II. Ch. x. 32, 33. Whosoever II. Lib. i. Vis. ii. . 2. Juravit therefore shall confess me before enim Dominus per Filium suum : men, him will I confess also before qui denegaverit Filium et se, demy Father which is in heaven : but spondens vitam illius, et ipse dewhosoever shall deny me before negaturus est illum in advenienmen, him will I also deny before tibus diebus. Ii autem qui nunmy Father which is in heaven. quam denegaverint, ob nimiam misericordiam propitius factus est illis ; i. e. The Lord hath sworn by his Son, that whosoever shall deny his Son and him, being afraid of his life, he will also deny him in the world to come; but those who shall never deny him, he will then of his great mercy receive them into his favour. III. Ch. xiii. 21, 22. Yet hath III. Lib. i. Vis. iii. §. 6. Hi |
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