St. MATTHEW's Gospel. V. Ch. xxvii. 54. 'Aλŋ0☎ç ☺eoũ vids hy outos: i. e. Truly this was the Son of God. VI. Ch. xxii. 43, 44, 45. Christ proves himself to be the Lord from Psalm cx. 1. The Lord said unto my Lord, Sit thou, &c. Ei ov Aaßid kaheï autòv Kúpiov, &c. If then David calls him Lord, &c. VII. Ch. v. 42. Τῷ αἰτοῦντί σε didov: i. e. Give to him that asketh thee. St. MATTHEW's Gospel. I. Ch. vi. 14. If ye forgive men their trespasses, your heavenly Father will also forgive you. VOL. III. BARNABAS's Epistle. σкоρжIOOσетαι, 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 kotáσate in the imperative mood. V. Ch. vii. ̓Αληθῶς οὗτος ἦν, ὁ τότε λέγων ἑαυτὸν υἱὸν Θεοῦ εἶναι : 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. xii. This author cites the same words of the Psalmist, and concludes, Ιδε πῶς λέγει Δαβίδ auτòv Kúpiov, &c. See how David calls him Lord, &c. Which is 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. xix. Παντὶ αἰτοῦντί σε didov: i. e. Give to every one that asketh thee. 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 C St. MATTHEW's Gospel. Ch. vii. 1. Judge not, lest ye be judged: ver. 2. With what measure ye mete, it shall be measured to you again. The first Epistle of CLEMENS Ro MANUS to the Corinthians. measure ye mete, it shall be measured to you again. II. Ch. xviii. 6, 7. “Оs dåv σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμὲ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς ἐπὶ τὸν τράχηλον αὐτοῦ, καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων, &c. i. e. But whoso shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences, &c. Clemens advises the Corinthians here, to remember these and other sayings of the Lord Jesus. II. Ch. xlvi. Μνήσθητε τῶν λόγων Ἰησοῦ τοῦ Κυρίου ἡμῶν. Εἶπε γάρ Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη, ἢ ἕνα τῶν ἐκλεκ τῶν μου σκανδαλίσαι· κρεῖττον ἦν αὐτ τῷ περιτεθῆναι μύλον, καὶ καταποντισθῆναι εἰς τὴν θάλασσαν, ἢ ἕνα τῶν μikpãv pov okavdañíoaı: i. e. Remember the words of the Lord Jesus; for he said, Woe to that man; it had been better for him if he had not been born, than that he should offend one of my elect. It were better for him that a millstone 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, St. MATTHEW'S Gospel. I. Ch. xviii. 11. Christ came σῶσαι τὸ ἀπολωλός: i. e. to save that (or those) which were lost. II. Ch. ix. 13. Οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλ ̓ ἁμαρτωλοὺς εἰς μετάνοιαν : i. e. For I came not to call the righteous, but sinners to repentance. III. Ch. x. 32. Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ν θρώπων, ὁμολογήσω καγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς : i. e. Whosoever therefore shall confess me before men, him will I confess before my Father which is in heaven. IV. Ch. vii. 21. Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐ ρανοῖς : i. e. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father who is in heaven. V. Ch. vii. 23. Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπ ̓ ἐμοῦ, οἱ ἐργα ζόμενοι τὴν ἀνομίαν : i. e. I never knew you; depart from me, ye that work iniquity. The first Epistle of CLEMENS ROMANUS to the Corinthians. Judas Iscariot, and in neither of the three evangelists speaking of offences. The second Epistle of CLEMENS ROMANUS to the Corinthians. I. Ch. i. Christ has done us this advantage, ἀπολλυμένους ἡμᾶς ἔσωσεν : i. e. He has saved us who were lost. II. Ch. ii. Καὶ ἑτέρα δὲ γραφὴ λέγει· Ὅτι οὐκ ἦλθον καλέσαι δικαί ους, ἀλλὰ ἁμαρτωλούς : i. e. And another scripture saith, I came not to call the righteous, but sin ners. III. Ch. iii. Λέγει δὲ καὶ αὐτός Τὸν ὁμολογήσαντά με ἐνώπιον τῶν ἀνα θρώπων, ὁμολογήσω αὐτὸν ἐνώπιον τοῦ Πατρός μου : i. e. For he himself saith, Whosoever shall confess me before men, him will I confess before my Father. IV. Ch. iv. Λέγει γὰρ, Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, σωθήσεται, ἀλλὰ ὁ ποιῶν τὴν δικαιοσύνην : i. e. For [the Lord] saith, Not every one that saith unto me, Lord, Lord, shall be saved, but he that worketh righteousness. V. Ch. iv. Υπάγετε ἀπ ̓ ἐμοῦ, οὐκ οἶδα ὑμᾶς, πόθεν ἔστε, ἐργάται ἀνομίας : i. e. Depart from me, I know ye not whence ye are, ye workers of iniquity. This seems to be a citation, St.MATTHEW's Gospel. VI. Ch. x. 16, 26, 28. 'Idoù, ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων —26. Μὴ οὖν φοβηθῆτε αὐτούς—28. Καὶ μὴ φοβήθητε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννη: i. e. Behold, I send you forth as sheep in the midst of wolves-26. Fear them not therefore; . 28. And fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell. - VII. Ch. xvi. 26. Τι γὰρ ὠφε λεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; i. e. For what is a man profited, if he should gain the whole world, and lose his own soul? VIII. Ch. xii. 50. Ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν : i. e. For 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 ἔστε being in Luke xiii. 27. and not in Matthew. VI. Ch. v. Ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων.-Μη φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά· καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτείνοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυ ναμένους ποιεῖν· ἀλλὰ φοβεῖσθε τὸν μετὰ τὸ ἀποθανεῖν ὑμᾶς ἔχοντα ἐξου σίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γεένναν πυρός : i. e. Ye shall be as lambs in the midst of wolves: -Let not the lambs fear the wolves after death, and do not ye fear those who [can] kill you, and [afterwards] can do you no harm ; but fear him who has power, after 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 Appendix to Vol. I. p. 360, 361. VII. Ch. vi. Τί γὰρ τὸ ὄφελος, ἐάν τις τὸν ὅλον κόσμον κερδήσῃ, τὴν δὲ ψυχὴν ζημιώσῃ; i. e. For what will it profit a man, if he should gain the whole world, and lose his own soul? VIII. Ch. ix. Καὶ γὰρ εἶπεν ὁ Κύριος ἀδελφοί μου οὗτοί εἰσιν, οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου : i. e. For the Lord hath said, St. MATTHEW's Gospel. whosoever shall do the will of my Father which is in heaven, the same is my brother and sister andR mother. St. MATTHEW's Gospel. I. Ch. v. 28. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. N. B. The Greek of Hermas not being extant, but only a Latin version, I judged there could be no necessity of inserting St. Matthew's Greek. II. Ch. x. 32, 33. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven: but whosoever shall deny me before men, him will I also deny before my Father which is in heaven. III. Ch. xiii. 21, 22. Yet hath The second Epistle of CLEMENS The Shepherd of HERMAS. I. Lib. I. Vis. i. §. 1. An non videtur tibi, viro justo rem iniquam esse, si ascenderit in corde mala concupiscentia? i. e. Does it not seem to you to be a sin, for a good man to have lustful inclinations in his heart? He who considers that this is said by a woman, who expressly in the words before charges Hermas with sin against God and 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 reference to Christ's words. II. Lib. i. Vis. ii. §. 2. Juravit enim Dominus per Filium suum: qui denegaverit Filium et se, despondens vitam illius, et ipse denegaturus est illum in advenientibus diebus. Ii autem qui nunquam 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. Lib. i. Vis. iii. §. 6. Hi |