Documente Academic
Documente Profesional
Documente Cultură
Crown
IN
THE CHRISTIAN
SPOKES
IN
THE WHEEL OF
LIFE.
PUBLISHED BY
KNOWLEDGE
LONDON
:
NORTHUMBERLAND AVENUE,
W.C.
THE
C.
G.
GRIFFINHOOFE,
ST JOHN'S COLLEGE, CAMBRIDGE
M.A.
RECTOR OF STRETHALL
CAMBRIDGE: W.
LONDON:
PEEFACE
THE
title
of this short
"
explanation.
The
Unwritten
Christ
"
"
is
true, in various
record of the
The
in
"
the
Gospels,"
are,
it
is
to
be regretted, by no
The endeavour
"
in
together, including
;
to
offer
some
;
in a readable form.
With
this
end
and
referfull
in
vi
PREFACE
so
may
read
on,
and not be at a
by the use of
On
who wish
in
to mention to other
am
;
indebted
modern
on
this
subject
I
list
is
hereby acknow-
my
As
have
regards
the
grouping
of
the
"
Sayings,"
still
later
work of
No
mentioned
in
The en-
deavour has been simply to collect together the more " " important Sayings ; and, therefore, those that are
very nearly akin to
"
"
Sayings
we
already possess, as
point of teaching
new
PREFACE
I
vii
tender
my
Cambridge
and
for
kind help
to
Dr Rendel
graphy
Christ Church, Oxford, and Trinity Hall, Cambridge. " " that fell from our Lord's
Every
Saying
lips
written or unwritten
have
fulfilled
aim
if,
per-
chance, they should lead to increased reverence for Him who " has the words of eternal life."
C. G. G.
CAMBRIDGE,
May
1903.
PREFACE,
INTRODUCTORY CHAPTER,
....... .....
SAYINGS, WITH NOTES
CONTENTS
V
1
HEBREWS
AND EXPLANATION,
SAY.
17
36
.......
SAYINGS,
41
AND EXPLANATION,
DISCOVERED
45
SHORT
INTRODUCTION
TO
THE RECENTLY
"LOGIA"
SAYINGS
55
...
. .
68
FROM THE
FATHERS
....
75
109
LIST OF
WORKS CONSULTED
Ed.
Aussercanonische Paralleltexte.
H. BOPES.
Das
erste
Buck Jen.
CARL SCHMIDT.
RUDOLPH HA>*DMAKN.
<&c.
ffebraeos,
ADOLPH HILGENFELD.
THEODOR ZAHN.
des
Neutestament-
Kanons.
Navi
Test.
Supplementum.
EBERH. NESTLE
(1896).
Antilegomena.
ERWIN PREUSCHEK
(1901).
RUDOLPH HOFMANX.
E. B. NICHOLSON.
New
Testament.
G. SALMON.
B. F. WESTCOTT.
J. B.
Study of Gospels.
Apostolic Fathers.
LIGHTFOOT.
Doctrine of
Addai
the Apostle.
G. PHILLIPPS.
W. WRIGHT.
J.
RENDEL HARRIS.
our Lord.
J. T.
DODD.
xii
LIST OF
WORKS CONSULTED
BLOMFIELD JACKSON.
S.
Twenty-five Agrapha.
Lost
and
Hostile Gospels.
BARING GOULD.
TAYLOR.
C.
Sayings of Jesus.
Cambridge Texts
Acts of John.
and
Studies.
M. R. JAMES.
Apocalypse of Baruch.
Sinaitic Palimpsest.
A.
S.
LEWIS.
Ephraem
Syrus
("
Evang.
Concord. Expos.").
Camb. Companion
to Bible.
A. ROBINSON.
H. B. SWETE.
New
M. R. JAMES.
teuip. Rev.,"
Aug.
1897).
Logia
and
Gospels
("
Con-
J.
RENDEL HARRIS.
INTRODUCTORY CHAPTER
the words actually spoken by our Lord, Christians throughout the world have the greatest reverence and
especially
is
FOR
this true in
England
it is
Religious belief
may
at
rumoured the
is
(so-called)
new
to exercise on old-
who
foretell
to unfold.
doomed
because they
feel that
counsel
is
disputes as to
what
;
Christ's sayings,
among
to
the followers of
The
Crucified,
which pretend
becomes
business
less
and
possible
for the
hard-worked
man
save the pressing duties of life, least of all to that which concerns religion. And yet with all these drawbacks
there exists an enormous reverence for the simple, yet
fell
from the
lips
is
of
Him who
!
What Christ A
said
a matter of
deep interest to most. However imperfectly they may be prepared to observe the full spirit of His sayings, they will reverence them as His and try to some extent
to put
them
in practice in their
own
inconsequent way.
what Christ
to the
really taught,
words
When
He
has spoken, they feel that they will at least do well to be silent.
Since this
is so, it
reasonably be said to be those of Christ, even though they lie outside the received Such knowledge Gospels, should be widely known.
may
we
already possess
may be
authority of the
is
throughout
Irena3us in a curious
passage speaks of the Gospels as being of necessity four in number, unless the pattern on which the universe was
planned
And Clement
of
Alexandria, Tertullian, and Origen are equally strong on the supremacy of our Four Gospels. And not in these writings alone, but well nigh universally it is conceded that the Four Gospels are the authoritative
Christian documents as regards the
for
life
of Christ
that
INTRODUCTORY CHAPTER
contain,
and for some equally good reason do not In them we have contain what they do not contain. of the Lord which, for all the statements about the life
our salvation,
that
is
it is
survivals of
very "
far
sayings
actual Gospels,
may
What
was
definite
and authorised
and the
Rising again of the world's Redeemer. It was on these facts that the faith was built ; it is on these facts even
rests.
forth
Gospels so the
under the guidance of the Holy Spirit. There need, therefore, be no thought in reverent minds that in these pages there is any attempt to set up a new collection of our Lord's sayings, which should
in any way claim the same authority with those sayings of His registered for us in the Four Gospels. No article
of faith can be established by these additional sayings, even if many of them should be, as we think, " of
Christ
nor can any rule of Christian conduct be " " enforced by means of them. Sayings of Christ they may be, yet of secondary importance to those in the
;
"
New
Testament will
not be in the least surprised at having placed in his hands a collection of sayings attributed to Christ,
in connection
with the
life
of the
Gospels.
The very frequency with which we read the Gospels, or hear them read, goes far without our knowing it to
render us at times liable to pass over, as unimportant
may be
did,
among
us,
us,
which
from the beginning were eye-witnesses and ministers of the word, it seemed good to me also, having traced the
course of
all
first,
;
to write
that thou
things
know
the
certainty concerning
the
Here we have
that
there were
life,
it
stated,
our Lord's
INTRODUCTORY CHAPTER
of which, he, that Theophilus might
know
the certainty
own
un-
impeachable authority. St John gives us further two striking passages in the same strain, ''Many other signs therefore," he
writes,
"did Jesus
of the disciples
:
book
may
the Christ,
life in
the
Son of God
l
and that
may have
and again " And there are also many other things which Jesus did, the which, if they should
His name,"
be written every one, I suppose that even the world itself would not contain the books that should be
written. "-
Whether these
John
texts
words of St
may
be notes appended
faithful scribe
to the writing of St
it
John by some
when
was given
among
those
it
who
as from
him,
it
was an acknowledged
life
were other
records of the
little
of Christ, possessing possibly but authority, but still records, and records in which
John xx.
30, 31.
John
xxi. 25.
for
Thus then we
Canonical Gospels themselves for stating that there once existed other records of the life of Christ and in " " than those preserved by consequence other sayings the Evangelists. In such survivals great interest must
be
felt
by
has to be guarded against is the " " on authority sayings and the unreliable, consequent possibility, did
all.
What
we
not
know
it
to
be otherwise, that
we were
being
Four Gospels is borne both by the Acts and Epistles. St Paul in his solemn and moving address to the
" Ephesian Elders bids them remember the words of the Lord Jesus, how He Himself said It is more blessed
The actual words cannot be said to be in the Gospels, and St Paul must here be referring to some Christian writing, or at least some
to give than to receive."
commonly known
these words as a definite saying of the Lord. " Once again, St James makes mention of the crown
of
to
Lord
1
is
made
2
James
i.
12.
INTRODUCTORY CHAPTER
would be
difficult to fix
7
also it is
the place
is
and here
probable, that St
James
referring to
some Christian
was
known and
used,
which contained
though
it it
not recorded in the actual Gospels. To any one who studies the question,
surprising that
will
seem
recorded in the
in
few
number.
It
might even be expected, that some record would have been kept of the many words which must have been
spoken at Xazareth
ministry began.
in those
it
many
Certainly
would seem
whether
we
accept the possibly extreme view of Tertullian that the actual ministry only lasted one year, or lasted as is
commonly supposed about three years, or was even as some have said of much longer duration than that, we
" " would have might expect that many more sayings been preserved, as uttered during the days when He
was preaching, and teaching, and moving from village to village, and gathering men into the Kingdom of God.
removed, from St Mark's Gospel for instance, the historical, local, and circumstantial framework of our Lord's words, together with the Evangelist's
there
is
When
making allowance for some which, though not actually recorded are yet
implied
in
the narrative,
roughly
Luke's, they would be more, and in St John's Gospel But even if those in St rather more in number still.
"
sayings
"
The
total
number of words
in one of those
wonderful
at St Paul's Cathedral,
to about
5000
and
the total
number of words
Times leading
in
articles,
two of Liddon's
numbers of
than Christ has
men,
and
practice,
truth.
When we con-
with this the enormous length of many a modern biography of some one high in Church or state, we
trast
is
great
the lives they led and by the testimony they should bear to the cardinal events in the wondrous Life of
which they had been witnesses, strengthened by the help of the Spirit who had so richly been given them.
surprised
if
many
INTRODUCTORY CHAPTER
"
sayings
"
Gospels,
when we come
do
exist
It is
can but be struck by the fewness of them. " " would doubtful if all the supposed sayings
150,
we
number
eliminated by the cautious commentator as extremely doubtful. So few in number are those which may
safely
be accepted compared with what we might have expected, that we are forcibly driven back on the conclusion, that the influence exercised
by the Canonical
Gospels must have been most marked, and that so much r importance w as attached to the authority by which
" " not included sayings they were backed, that all the in those Gospels became as a matter of course of
secondary
importance,
and
were
in
many
cases
apparently forgotten. Of those we have, stray ones occur here and there in the writings of some Greek or Latin Father, or in
early date, or in
some ancient
"
have Liturgy been unfolded to us by the discovery of some fragment of ancient papyrus like that recently discovered at
or
it
Oxyrhynchus, whereby eight more or less new sayings, dating probably in origin from the first or very early in the second century, were suddenly flung on an
astom'shed world.
10
MSS.
may
give us more, as
it
is
Till then, it behoves us to expected they will do. regard with full interest those we already have.
There
these "
need to avoid the mistake of thinking that " sayings are chiefly taken from the so-called
is
Apocryphal Gospels which date from the second century onwards. " " It is true that of
some the quite sayings come from the "Gospel according to the Hebrews," and from the "Ebionite Gospel," and from the
But it has "Gospel according to the Egyptians." often been pointed out that these Gospels, though ranked among the Apocryphal Gospels, can hardly be
described as being put in the same category as the
others,
The
narratives
these
are
either
based to some
the Canonical
as-
LightGospels, or are variants of the Canonical text. " " foot calls the to Hebrews one the Gospel according
of the earliest and most respectable of the Apocryphal The "Ebionite Gospel" also follows to narratives.
and
it
while the
Gospel according to the Egyptians gives us one long conversation which our Lord is reported to have had with Salome.
There
term
it,
is,
class, as
we might
may
of Apocryphal Gospels.
In this class
11
relates to the
of real value.
This strange class of Christian writings contains little The stories we find in them, the exagger-
ated importance set on the miraculous and on every form of mere wonder-working, so different from the
calm, majestic, and beneficent miracles which the Four
tion of incidents
Canonical Gospels record, and the imaginative elaborawhich in the Canonical Gospels receive
accepting anything from them.
not from this class of writings, or from writings " " similar to them that the sayings come. Nor must a "saying" presumably " of our Lord," which is mentioned in a writing of somewhat later date, be
It is
late date of
Testament, found solely in a late MS., may be regarded with great suspicion but not entirely ignored, inasmuch as the late MS. may be repeating a
"
MSS.
is
of the
New
which
much
earlier
MS. now
lost
and unknown to
us,
doing the service of bridging over the time to a remote but reliable past " So " a saying that claims to be of Christ, and which
12
is
century,
while
it
may
mention in an
it,
still
would have conferred upon need not be entirely and summarily ignored,
earlier writing
inasmuch as the
late writing
may be
much
earlier writing
now
lost to
and so may be bridging over the time to almost Apostolic days, when "the saying" was commonly accepted as
"
being
of Christ."
Throughout these pages preference has been given to the "sayings" which come to us, introduced by the words " Christ says, or said," or "The Prophet of Truth said,"
such preface to or some similar introductory statement " " " a " saying at least commands respect, and the saying
prefaced by such a statement, must undoubtedly be very carefully considered before it be rejected.
"Sayings" that rest on less strong and weighty authority have been placed at the end of the book. Any one conversant with the Gospels will have noticed
the "parallelism
"
in
His
"a
statement
followed by a complementary statement (often couched in a negative form)," the two statements together forming
the actual "saying." As an instance we may quote our Lord's teaching with regard to the acknowledgment by men of Himself: " Every one therefore who shall confess
Me
I also
confess before
My Father
13
which
is
Then follows
Me
before men,
is
him
will I also
which
in heaven."
deny before My Father The two statements together form The constant use of this double
statement
may
be traced to
Hebrew
poetry,
which was
made
by one side of the choir, should be answered by a It is parallel statement by the other side of the choir.
well exemplified in the 136th Psalm, where in response
to statements
made by
God and remembering His great doings in Jewish " the other side replies in every case, For His history,
praising
mercy endureth
for ever."
The statement
"
in the
one case
"
:
purely partial, as, e.g., The sun to rule by day but even to this the other side responds, " For His mercy
may be
Sihon king of the Amorites, For His mercy endureth for ever
And Og
The same
parallelism
all ye works of the Lord, bless ye the Lord " Praise and exalt Him above all for ever."
" ye heavens, bless ye the Lord " Praise and exalt Him above all for ever"
:
"
:
"
and so
on.
14
parallelism
themselves as "
instancing
double
statement
or
A good tree
evil fruit,
good
fruit."
And
"
again
Into whatever city ye enter and they receive you, eat such things as are set before you and heal the sick
:
The kingdom of
God
"But
receive
you
cleaveth to
we do wipe
off against
is
that the
It
kingdom of God
howbeit know
may be
Lord's sayings comes out in a sentence of a very few words, which yet convey a distinct and supplemental
meaning,
e.g.,
say,
"I am
the light of the World he that followeth Me shall not walk in the darkness." This is the statement the
:
not,
this time,
in a nega-
"but
shall
in the saying,
"
"If therefore
statement
:
of light
this is the
complementary statement is short, but adds a " " distinct thought, then, as a having no part dark
INTRODUCTORY CHAPTER
result
15
it
will
be that
"
it
shall
be wholly
"
I
full
of light"
life
:
And
live,"
again,
am
he that believeth on
Me
shall
he
Here
follows,
is
the statement
"and whosoever
Many
possibly
Since this
an utterance of
other half of
Christ,
some statement which we already know, are we inclined, bearing in mind this characteristic
Lord's speech, to accept the new statement as in some form the complement of the statement we are already familiar with, and to count
parallelism of our
both together as forming the original "saying" as it came from the Lord. One instance of what is meant
will suffice.
We know
the statement,
"
It
must needs
:
but woe
"
;
statements
not
in
he by
it
whom
as the
they come,"
we
regard
we knew
complementary statement of that which before, and to group both together as con-
16
stituting one
which
Too much
these
must
not, of course,
be placed on
we put
new
these pages
but
we
shall at least
do well to remember
to
it all
and to give
the con-
sideration that
is
due.
commonly mentioned in early Christian writers, but the book as a whole (for the present) is lost and what, in
;
full, it
originally contained,
we cannot
tell.
The Gospel would certainly seem to have been framed on the model of our Four Canonical Gospels, and yet to
have differed from them.
that
It preserved doubtless
much
was
original,
and even
in
Probably, as the
name
implies,
it
was
a Gospel used by the Christians of Palestine and Syria " just as, we gather, the Gospel according to the " Egyptians was used by the Christians of the neigh-
bourhood of Egypt and it had, we may presume, some bearings towards the teaching of the Judaising sects.
:
It is
by Eusebius with the "Epistle of Barnabas" and the "Shepherd of Hennas," both books highly esteemed
in the Early Church.
Jerome
also translated
it
into
Some even
considered
It
it
to be the
Hebrew
original of our St
Matthew.
would appear
18
acknowledged as presenting the authoritative tradition. Gospels that bore the names of St Matthew or St
John, or even of St Mark and St Luke would probably oust all others from the field in due course of
time.
The "Gospel according to the Hebrews" probably underwent alteration in the second and third centuries
;
and
in
even Origen knew it, it must already have been much tampered with by Jewish, Christian, and Gnostic sects.
Some
The
in
of the fragments
seem
distinctly to present a
later tone of
thought than our Gospels do. original would seem to have been
written
Aramaic, and was possibly nearly related to the "Oracles of the Lord" which formed the basis of
our St Matthew.
"
BEHOLD
to
Him
the mother of the Lard, and His brethren said John Baptist baptizes for the remission of sins:
let
MS go and be baptized by him. But He said to them, that I should go and be baptized by
is
(a
1 quoted by Jerome. It may have been that it was to the persuasion of " His mother that our Lord yielded, for in the Preaching
The passage
is
of Paul attached to the works of Cyprian, we read " [Jesus] was compelled by His mother (Mary) almost 2 against His will to receive the baptism of John." " When the Lord The Gospel shortly after continues
: :
"
Holy Spirit descended, and rested upon Him and said to Him, My Son, I looked for Thee in all the prophets that Thou mightest come and that I might rest in Thee. For Thou art My rest, Thou art My first begotten Son who
shall reign for ever
1
and ever"
:
Jerome, contr. Pelag. iii. 2. Ecce mater domini et fratres eius dicebant ei loannes baptista baptizat in remissionem peccatorum eamus et baptizemur ab eo. Dixit autem eis, quid peccavi, ut vadam
:
hoc ipsum quod dixi ignorantia est. c. 17, Opp. Cyprian iii. 90. [Jesum] ad accipiendum Joannis baptisma paene invitum a matre sua
et baptizer
2
ab eo
nisi forte
esse
compulsum.
19
20
This passage also is quoted by Jerome, 1 and would appear to be strongly tinged with Ebionitism. Some of
these early heretical sects regarded the baptism of our
Lord as a most important event in the life of our Lord before His baptism they held that He was mere man,
but at the baptism supernatural aid was for the first time bestowed upon Him, by which He became the promised Messiah.
Certainly
it
been at work and has brought the passage in touch with Old Testament Scriptures. We may notice
that the account
is in
"
And
be glorious."
rest
" 5
"And
I will
4
What
place shall be
My
St Peter also seems to give utterance to a similar thought "If ye are reproached for the name of Christ, because the Spirit of Glory and the blessed are ye
:
Spirit of
God
resteth
upon you."
6
7
St Luke's words,
"And
must be however
remembered.
1 Factum est autem, quum ascendisset Jerome in Is. iv. 11. 2. dominus de aqua, descend it fons omnis spiritus saucti et requievit super eum, et dixit illi fili mi in omnibus prophetis expectabam te, Tu es enim requies mea, tu es films ut venires et requiescerem in te.
:
in sempiternum.
Is. xi. 10.
4
Is. xi. 2.
3 6
Is. li. 4.
Is. Ixvi. 1.
Luke
ii.
52.
21
"Who
words,
"
And
he
shall
There would seem to be really nothing remarkable in our Lord stating that He was different from the
multitude
it is
"
true,
who were seeking John's baptism. He was, made sin for us," but the reason that necesHim.
now
the
My
mother took
to the
Me
by one of
is
My hairs,
a way
quoted by Origen,
and
is
Hebrew
It
origin,
for in that
language spirit
"
is,
as
is
may be, of course, that the words My mother," and "by one of the hairs of My head," are Gnostic
1
Luke
i.
33.
Origen in Joann. ii. 6. aprn \a/Je fie ij At7T17P ftov T& Hytof wvevfiA v fuif. TU* rpt^wf ftov ical d-rqveyKt fie ets ri> 6pos rb ftya TojSwp. 3 Jerome in Mich. rii. 6. crediderit evangelic, quod Qui secundum Hebraeos editum nuper transtulimus, in quo ex persona
.
. .
salvatoris dicitnr
Modo
tulit
me mater mea
spiritus sanctus in
uno
capillorum meonun.
22
interpolations,
both speak
We know that
our Lord was led by the Spirit into the wilderness, and the story related here may have some connection
with the Temptation, though this seems very doubtful. There are other passages which show that this verse
is
first
sight
it
might seem.
(i.e. God) put hand and took me by a lock of mine head: and the Spirit lifted me up between the
In Ezekiel
we
have,
"And He
the Lord
me
in the visions
of
God
to Jerusalem."
We
find, too, in
"
the following with regard to Habakkuk Angel of the Lord took him by the crown and lifted him
up by the hair of his head, and with the blast of his breath set him in Babylon." 2 The same idea is presented in the story of Elijah, "And
it
shall
come
to pass, as soon as I
am gone from
thee, that
the Spirit of the Lord shall carrythee whither I knownot." 3 " Let them It occurs again with reference to Elisha,
go,
thy master
lest
peradventure
the Spirit of the Lord hath taken him up and cast 4 upon some mountain or into some valley."
It will
him
be recalled, too, how Philip was removed from the roadway between Jerusalem and Gaza far away to
1
Ezek.
1
viii. 3.
2 4
Kings
xviii. 12.
16.
23
" The Spirit of the Lord caught away Philip. But Philip was found at Azotus." l
that these various passages have not been
effect
It
may be
without
is
upon the
story as
it
stands here.
it
It
seems to have
considerable support.
" If thy brother has sinned, He saith, in word, and has made satisfaction to thee, seven times in a day
receive him.
times in a day
I
say to thee,
disciple, said to Him, Seven The Lord answered and said to him, Even unto seventy times seven. For in
Simon, His
?
with the
Holy The
was found."
is
of this saying
very obscure.
The
first part,
"
in word," seems to
be a repetition of Luke xvii. 3, 4. The saying cannot be regarded as weighty, and must
be considered doubtful 2
We
quoted
in
the
iii. 2. Si peccaverit, inqnit, frater tuus in rtrbo Dixit illi Simon, diset satis tibi fecerit, septies in die suscipe eum. " " respondit Dominus et dixit ei Etiam cipnlus eins, Septies in die !
ego dico
tibi,
usque septuagies septies. Etenim in prophetis quoque, spiritu sancto, inventus est sermo peccati.
24
"
in
is
St Matthew. 1
The
and
narrative,
it
as given by Origen,
peculiarly striking,
seems
St
possible
that
may be
the
original
account.
Matthew's account, which differs from it, would appear to be derived from it, rather than it from St Matthew.
In the story, there were apparently two rich men. The " one addresses our Lord as Good Master," and receives in reply the answer, "Do not call Me good One is
good,
My
Father which
is
in heaven."
The other of the rich men said to Him, Master, what good thing shall I do, and live ? He said to him, man, perform the law and
The
"
the prophets.
He
them.
He
said to
answered Him, I have performed him, Go, sell all things which thou
possessest
and
"And
1
the
Lord said
to
him,
How
sayest thou,
I have
Dixit, inquit, ad
Magister, quid
bonum
faciens
vivam
Dixit
ei
Respondit ad eum Feci. Dixit ei Vade, vende omnia et divide pauperibus et veni, sequere me. Ccepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus Quomodo dicis legem feci et prophetas ? Quoniam scriptum est in lege diliges proximum tuum sicut teipsum, et ecce multi fratres tui, filii Abrahse, amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se ; Simon fili Joannae, facilius est camelum intrare per foramen acus, quam divitem in regnum coelorum.
phetas
fac.
quae possides
;
25
the
law and
Thou shalt
and
Abraham, are and dying of hunger, and thy house is full of many good things, and nothing at any time goes out from it to them, And turning about, He said to Simon, His disciple,
behold
many
'
it is
easier for
camel
rich
to enter
(to enter) into the kingdom of heaven." The above account seems more consonant with facts, than that of St Matthew, which makes the rich man, who was a Jew, ask what appears to be the unlikely
man
question,
More"began to scratch his head," is hardly have been added unless it was according to
to keep.
St Peter
sitting
by our Lord
is
also
In schools at the present day in Eastern lands the ancient custom survives of scholars sitting o
very natural.
The rebuke,
very heavily
;
too, in
St Matthew's
fall
in the
above account
softened by being spoken to St Peter, who hears as an intermediary the faults which rich men so
much
often showed.
" The mention of " sons and daughters of Abraham common in St Luke, who makes our Lord use the
1
is
Luke
xix. 9.
26
The general of in events the above sequence quotation would seem to be extremely natural.
infirmity.
"
servant of the priest, went to James and appeared to him. For James had sworn that he would not eat bread
from
Lord
had drunk the cup of the " in which the Lord had drunk the cup," i.e. (or, at the dying on the cross) until he should see Him risen
that hour in which he
again from the dead. Again, a little after, He took bread and blessed and brake, and afterwards gave it to
James
because
sleep."
the Just,
the
risen
from them
that
The passage is quoted by Jerome. 2 Each of the Synoptic Evangelists makes mention of "the cloth in which our Lord's body was wrapped," 3 and further, they mention the presence of "the servant
1
Luke
xiii. 16.
ii. Dominus autem cum dedisset sindonem Jacobum et apparuit ei. Juraverat enim Jacobus se non comesturum panem ab ilia hora, qua biberat calicem Domini
Jerome, de Viris
illustr.
(vetus interpretatio
d<f>'
donee videret
eum resurgentem a dormientibus (mortuis). Rursusque post paululum Tulit Statimque additur Afferte, ait Dominus, mensam et panem. panem ct benedixit ac fregit, et dedit Jacobo Justo et dixit ei Frater mi, comede panem tuum, quia resurrexit filius hominis a dormientibus. 3 Matt, xxvii. 59 Mark xv, 46 Luke xxiii. 53.
: :
27
was Malchus.
It
the servant
mentioned
in this passage
high priest
mentioned
Hegesippus remarks that James was named by all men " the Just," from the times of our Lord even to
the day
sug-
gested by our Lord's words, quoted by St Matthew, " But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new
The vow rewith you in My Father's kingdom." 4 corded by the Forty Jews that they would neither eat
nor drink until they had killed Paul, may be compared. 5 With regard to the genuineness of the saying, it may
be remarked, that
it is
rejected as apocryphal by
some
On
it
must be
noticed, that St Paul mentions an appearance to St James, but not in the historical order suggested by the
above passage. 6
It
recorded by Jerome has no other foundation than the bare mention by St Paul and if, as has been thought
;
by some, St James was the unnamed companion of Cleopas, on the walk to Emmaus, the passage would
1
Matt. xxvi. 51
Mark
xiv. 47
Luke
23.
xxii. 50.
4
2
3 5
John
Acts
xviii. 10.
ii.
Matt
xxvi. 29.
1 Cor. xv. 7.
28
well
in with
"
"
by which the
unknown companion
The whole
and
also
3
in
Gregory
Voragine.
"
Lord) came to those about Peter, He them, Take, handle Me and see that I am not a And straightway they touched disembodied spirit.
And when
to
(the
said
Him and
Ignatius,
and
is
also given
by
to be
much
ance to the Twelve, recorded by St Luke, words are, " See My hands and My feet that
self
:
when His
it is
Myand
handle
Me
and see
bones as ye behold Me having." 6 The Apostles' terror when they saw our Lord walking on the sea, in the
7 days of the ministry, may be compared. cannot be regarded as important.
1
The saying
2
3
4
H<pr)
ad Smyrn.
iii.
1, 2.
8re irpbs
roi)s irepl
Herpov rj\&ev
avrois Adpere, \l/-rf\a<p-f}craT^ /xe, Kal tSere Sri OVK el/j.1 Sai/j.6viov Kal evdvs avrov ij\f/avTO Kal tTrlffTfVffav KpaTTjOtvres rrj dffufJLarov.
B 7
29
the
Hebrew Gospel
ice
His
disciples,
And
never,
He says,
ichen you shall have looked on your brother in love." 1 This saying is quoted by Jerome, who also in an-
to
the
Gospel
"He
is set
down among
who
2 hath grieved the spirit of his brother." Some would place these sayings with St Matthew's words, "Woe unto the world because of occasions
of
stumbling
For
;
it
must needs
to that
be
that
the
occasions
come
but woe
3
with another paragraph in St Matthew, which treats of the duty of not using strong language to the brethren and of the need of speedy reconciliation. Should this "I be so, the passage would run, say unto you, that every one who is angry with his brother, shall be in danger of the judgment
his brother,
:
and whosoever
shall say to
:
be in danger of the council and whosoever shall say, Thou fool, shall be in danger of the hell of fire. [And never be ye joyful save when
Raca, shall
1 Jerome in Ephes. v. 4. Ut in hebraico quoque evangelic legimus Dominum ad discipulos loquentem Et nunquam, inqnit, laeti sitis, nisi quum fratrem vestrum videritis in caritate.
Jerome
in Ez. xviii. 7.
In evangelio quod juxta Hebneos Xazaraei maxima ponitur crimina qui fratris sui
Matt,
xviii. 7.
30
you
in love.]
If
and
leave
there
thy way,
first
thy gift before the altar, and go be reconciled to thy brother, and then
thy
gift.
[For he is set down among the greatest criminals who hath grieved the spirit of
come and
offer
his brother.]
It
"
"
may be on
criminals
The
first
may be
considered genuine.
in houses (Christ)
in the
found in a place
in the
Hebrew
language, in which
the good, those
is
"
said,
/ will
choose to
Myself
is
good
whom My
Father
quoted by Eusebius the text is that 2 approved by Hilgenfeld on the authority of Merx.
1
The saying
Matt.
Euseb.
v. 22.
Theoph.
(Lee's
Syriac edition)
iv.
13.
Causam autem
separationum animarum quse domibus eveniet, docet, quemadmoduru in uno loco reperimus, in evangelio ludseorum in loco hebraico, ubi inquit, Eligam mini bonos, illos bonos quos pater meus ccelestis (in crelis)
dedit.
'luaJbEW **
MiHy
-v.i.
m yfaiAtr
Lii
:.,
dctii
::
Al
ii;w
vUci OH
Rrfboi
a
to
H^-
i -1
^rii
Mt..
Mt
fcr tfe
^emrine.
.;.
"
n.'i : !_
.
L:
::*
Goqnl acDovCag to
"Ji Ari
v
-
/,'.:/,
'
nriWaUl ^v
-
?-
- i/{
'^
'''/
/.-".-
-/
combined
of Alexxaddft
addf
the
comment
fl
at.r.
BMM
:
:.
.-
^tii-am. idflHpfcM
32
were receiving sight, and the lame walking the lepers were being cleansed, and the deaf hearing, and the dead
:
He who should be moved to believe being raised up. on Him for the very works' sake, would already have and by set forth on the road that led to knowledge
:
understanding that He was One with the Father, would have begun, even though it was through suffering, to
reign,
and so
Another interesting sentence is quoted from the Traditions of Matthias in the writings of Clement of
1
Alexandria, teach
"
view to undisciplined giving pleasure, but to increase the soul through faith and
at all with a
knowledge."
can be regarded as clearly a saying of Christ, though it has much that suggests The words quoted by St Peter, " Abstain acceptance.
It
is
doubtful
if this
from
fleshly lusts
it.
soul,"
may be
compared with
1
"
oi/Tws
TlSovTjv
2
/J.tv
fj.dxe<r6at
avry
irpbs
dK&haffTov 4vSiS6vra.
ii.
^vxty
ad^ew dia
Trltrrews Kal
yvuceus.
Pet.
10.
33
ing to the Hebrews," cannot be described exactly as " They are, however, added because of the sayings."
interest attaching to them.
(l)With regard
1
to St
talents,"
Eusebius
2
has
in
the
"
Theophania,"
not
the following:
comes to us
threat,
in
Hebrew
against
against the
slaves
abandoned
him who hid (the talent), but liver. For it included three
and
flute
women
(his
and one, who hid his talent. Then one was actalent) was only blamed and one shut up in prison." one cepted (2) The man who had a withered hand prayed for
: :
help, "Iivas
my
hands.
Ipray
me my
health that I do
we
is
quoted by Jerome.
Theophania (Migne
iv.
155).
TO
els
evayyf\iov TT]V atreiXriv ov /card TOV diroKpvi^avTos tirr/yey, d\Xa Kara. TOV affurrvs ^"J/KOTOS rpeis yap 5ov\ovs irepielxe, TOV /** KaraQayovra TT\V virap^iv rov Sffftrarrov fiera wopvwv icai av\-rfrpiduv. TOV dt
XapatcTripffivf
TOV
KaTatcpv-J/avTa
Tb
Ta\avrov.
elra TOV
pv
airoSfQfivat, TOV
Jerome ad Matt. xii. 17. Homo iste, qui aridam habet manuni, caementarius scribitur istiusmodi vocibus auxilium precans Caementarius eram manibus victum quaeritans Precor te, Jesu, ut mihi restituas sanitatem ne tiirpiter meniicem cibos.
3
:
34
daily bread
worthy. apparently dreads to belong to the large company of beggars degraded and forlorn, of which we read in our Lord's time, and which are common to this
He
(3)
"The
lintel
of the
Temple of vast
size
was
this
shattered."
The
He
seems to put
occurrence in place of the rending of the veil which the Evangelists relate, and speaks in another place of the
stone as broken and smashed. 2
ment may have been caused by the earthquake shock. " The woman accused before our Lord of many (4)
sins."
This
is
all
we know
of the
story
there
is
mention of
but the story itself is not known. it, Eusebius mentions it as being in the Gospel according to the Hebrews. 3
It is
we
find in St
John's eighth chapter, and which is placed in brackets in the Revised Version. Most of the ancient authorities
1
Jerome ad Hedib.
viii.
1.
literis
In evangelic autem, quod Hebraicis non velum templi scissum, sed super-
Euseb. H. E.
iirl
vepl yvvaiKbs
KO.O' 'ftfipatovs
iii. 39, 17. fArr^etrat (Papias) 5<? *cai aXX^ Iffropiav TroXXcus afiapTLais diaBX-nOeiff-qs tvl rov Kvplov, T)P -rb
.
fvayytXtov Trepifyet
35
regard the story in St John's eighth chapter as not forming part of the true text.
this story
mentioned in
Gospel, inasmuch as the woman mentioned in the latter was only accused of one sin, while here she is spoken of
as being accused of
many
sins.
it
is
The objection does not seem weighty, and on the whole would appear probable that the story mentioned here
the same as that which
we
find in St John.
known about this Gospel, and Epiphanius is who has preserved fragments of it for
our notice.
was written possibly in Hebrew, possibly however in Greek, and began with the account of the
It
was sometimes known as the " Gospel of the Twelve," and in form appears to have been like
baptism.
It
it
was written
it
is
not likely to be
Passages which seemed important in this Gospel have alone been entered here, those which appeared to be
simple variants of the Canonical Gospel passages, and to convey no special teaching, being omitted.
36
THE
Lord
given to us by
Epiphanius.
"
When
came and
And
as
form of a
a
voice
dove, descending
in to
came out of heaven, saying Thou art My beloved (Son), in Thee I am well pleased and again, This day have I begotten Thee.
:
Him and
And straightway a great light shone round about the And John when he saw it, says to Him, Who pi'ace. art Thou, Lord ? And again a voice (came) from heaven
1
"
/cat
jtrra TO eireiv
roXXa
virb
ert^e'pet
6rf TOV
KCU.
TOV "Ltaavvov.
f)Voi'Ynffa.v oi
eyfrero
ayiov ev fldei Tepurrepas KaTeXOovffTis KO! elfff\0ov<rrfs ei'j avrov ical tjxarri K TOV ovpavoi X^yowra " 2t/ fwv el o aya-rifr6s fv croi i)vd6icri<Ta.-"
ical
TOTOV
ft&ya.
<p nff i',
r
8v iSwf,
Kal Tore,
2y
rfj
el,
Kvpie
rdXiv
<fxinn)
Ovros
070x17x61
ort
6v rjvSdinjffa
ov
fit
PO.TTUTOV
6 5
fKw\vfffv
air-ov
\eyuv
*A0j
ovrwsecrTi rpevo*
87
CUTO.
38
My
beloved
Son
in
whom I am
"
And
then
John
fell
down
before
saying, Let
be,
for thus
it is
be fulfilled."
should be noted that Justin and Hilary and Clement of Alexandria quote the words, " This day have I
It
1 begotten Thee," as being used at the baptism. Many other writers confirm this, and it is supported as a
iii.
in the
Old Latin."
Apparently the writer of the Epistle to the Hebrews of the phrase in connection with the baptism, for he quotes "Thou art My Son. This day have I
knew
2 With regard to the begotton Thee," in two places. " mention of the Holy Spirit entering into our Lord," it may be noticed that in Westcott and Hort's Greek
Testament the reading inserted in St Mark i. 10 is the Greek word for " into." 3 The Codex Vercellensis con-
When Jesus was being round a shone from the water, so that baptised huge light
firms the story of the light
all
"
they
" 4
and the
:
Codex Sangermanensis
1
(g
;
has
much
the same
i.
"And
;
c.
103
6,
25
Hilar.
Heb.
i.
and
v. 5.
avr6v.
Tischendorf, N. T. Ed. viii. p. 11 : et cum baptizaretur, lumen ingens circumfulsit de aqua, ita ut timerent omnes qui advenerant.
39
baptised, a great light kept from the gleaming water, so that all were afraid, who were gathered together." 1 Justin also notices that
was
kindled.
which
may
Matthew's account
at once
of the baptism
and
endeavour to restrain
from letting the Baptist while at the same time asking for baptism baptise Him, himself at the hands of Christ
In St John's Gospel on the other hand
Him
we
find that
not," and only arrived at knowing Him (i.e. our Lord) by seeing on whom the Holy Spirit, as a dove, descended. It may be that the account
given in this Ebionite Gospel solves the the events are as follows
:
difficulty,
and
John Baptist does not (as the Gospel according to St John points out) know our Lord he sees the light shining round and the Holy Spirit in the form of a
dove descending, and hears the voice, and in consequence knows our Lord and asks our Lord to baptise
him.
The apparent disagreement between St Matthew and St John is difficult to fully explain all we can safely
say
is,
1 Et cum baptizaretur Jesus, lumen magnum fulgebat de aqua ita ut timerent omnes qui congregati erant.
40
from the Ebionite Gospel seem more or less to agree and this cannot be said of St Matthew's account and
the account from the Ebionite Gospel.
" I came
to put
an end
to sacrifices
and unless ye
cease
from
sacrificing,
is
This saying
Gospel.
1
It is
Ebionite
teaching,
and
it
doubtful
if it
can be regarded as
similar
genuine,
teaching "
I desire
"He
find
that offereth an
"3
oblation
in the
(is)
and
"Say
gifts,
not
He
will look
my
and when
Most High He will accept it." 4 Nicholson would place the saying in connection with our Lord's words about " the Galileans whose blood
I offer to the
Pilate
their sacrifices."
If so,
it
verse,
Nay
1
all
in like
manner
perish."
Epiph. Hcer. xxx.
rod Qveiv ov
Is.
16.
1j\6ov
KO.L
e&v
ytiTj
jraucnjcrtfe
3
Traiycrerai
4
d<'
vfj.uv
i)
dpyr/.
5
Matt.
ix. 13.
xiii. 3.
Ixvi. 3.
Ecclus. vii
9.
Luke
earliest
Naasenes,
and
Sabellians.
The book probably never had an author's name The title can hardly be without some attached to it.
relation to the
which also
"Gospel according to the Hebrews," probably was connected with Egypt, and
in use in Egypt,
we
Gospels
likely eventually to
way
to them.
Apparently
was used by the Egyptian Encratites, who began by being a school within the Church by the author of the
;
(so-called)
Second Epistle of Clement by Clement of Alexandria, who seems to have regarded it as trust;
"
"
worthy.
42
is
but
it
is
sayings
as from the
of Alexandria gives, in various forms, a conversation which took place between our Lord and Salome.
CLEMENT
It bears
a striking likeness to the saying quoted by 2 Clement (p. 46), and may be arranged as follows
:
Salome enquiring 'how long death shall have power the Lord said, So long as ye women bear For I came to destroy the works of womanchildren.
to
'
"And
kind.
And Salome
But
the
Eat every
eat.
And when Salome enquired when should be known which He was asked (i.e. when the kingdom of God shall come) the Lord said, When ye shall
the things about
have trodden down the garment of shame, and when the two shall be one, and the male with the female neither
1 Clem. Alex. Strom, iii. 6, 45 iii. 9, 63, 64, 66 ; iii. 13, 92 ; Exc. '"'ore Oa.va.T03 iff \\iaei, Theod. 67. rfj 'ZaXw/j.-g irvvdavo^vri, f^XP tlirev b KvpW M e'xP' s & v i'/*"* at yvvaiKes TiKrere. rj\9ov yap KaraXCcrat
;
1-
TO.
epya
TTJS flTjXa'as'
KO.I
17
ZaXw/i?;
(prj
HVT^'
d
/caXtDs
o$v eVotrjcra
r~r]v
fj.rj
rexovcra,'
de
07!?y'
etfrr)
irvi>6a.vofj.tvr)s
TO,
6 Ki/ptos'
yevyTai
TO.
duo
'ev,
44
This curious passage is quoted as belonging to the Gospel according to the Egyptians.
The whole
truth in
line
text
must be taken
as having
some probable
it, but it appears to have been brought into with the Old Testament, and there would appear to be some connection with the story of Adam and Eve in
Genesis
the "garment of
shame" having a
in the
possible
It
worn
Garden of Eden.
who
looked on marriage as
wrong, and preached against any union whatsoever with the world. The saying in Ecclesiasticus may be quoted
in reference to the teaching of this saying,
woman was
all die."
l
"From a we
allowed on
all
hands
work of Clement.
In the words of
Bishop Lightfoot
it is
"an
known
It
is
author,"
homily known."
and by a Gentile writer. It may even come from the same age and circle as "the Shepherd" of Hennas. There
is
and the diversity of style points to its being by a different writer from that of the First Epistle, which
is
allowed to be Clement's work. " One of the " sayings quoted in this Second Epistle agrees with a passage which Clement of Alexandria says
came from the " Gospel according to the Egyptians," and it has therefore thus been thought that the other
quoted in this Epistle may also have come from the " Gospel according to the Egyptians."
sayings
"
"
"
kingdom would come ? said, When the two shall be one, and that which is without as that within, and the male
with the female, neither male nor female."
l
The saying
is
closely
conversation with Salome, quoted under the Gospel according to the Egyptians.
passage containing similar teaching occurs in the Acta Philippi. 2 " For the Lord said to me, Except ye
make your
My
kingdom."
Also in Pseudo-Linus, we find "The Lord said in mystery, If ye shall not have made the right as the left
and the
left
as the right,
is
upward as
that which
is
as that behind,
2 Clem.
xii. 2. ^Trepur-ajdels
y&p avr&s
'ev,
ijt-ei
avrov
ij
fiacnXela eltrev
"Orav
Kal TO l
w ws TO
90).
ecrco
Kal rb decree
6
Philippi,
ov
Acta Ap.
ec's
elirev
yap
fioi
iroi-fja-riTe
v/j.uv
T& KOLTU
rot dixa,
Kal
rd
dpiffrepd. els
17.
Dominus
in mysterio
dixerat,
non
feceritis
dexteram, et quse sursum sunt sicut deorsum, et quse ante sicut quse
retro,
is
l any pretence, but one soul." And again, " That which is within is the soul, and that which is without is the body just as then thy body
:
is
be manifest by
good works."
And
again,
3
"The male
is
this being a probable allusion to St Paul's 4 speak in regard of Christ and of the Church."
There are similar sayings in the New Testament which may be compared " That ye may be strengthened with power through His Spirit in the inward man." 5 "There is one body, " Wherefore we faint not 6 and one but
Spirit"
:
though our outward man is decaying, yet our inward man is renewed day by day." 7
"
there can be
to be genuine,
and to
2 Clem.
xii. 4.
ra Svo Se ev e<mv,
avvTTOKpiTias
!<rw,
i)
OTOJ>
XaXupev
eain-o?j a.\-/)0eia.v,
Kal fv dvffl
2
ffd)fj.affiv
etrj
fjda
^vx 1?erov
TT\V ^vx'Tjv
\yet TO
TO 8
!w
TO
(paiveTtu,
3 4
ovrws Kal
^i/x 1? <fov
Tb apffev fffTtv o
x/Jterros,
TO Si OTJ\V
fKK\Ti<ria.
"
Ephes.
v. 32.
iii.
6
8
Ephes.
Gal.
iii.
16
Ephes.
iv. 4.
2 Cor.
iv. 16.
28.
48
looked on to the complete victory over worldly attractions, which should come about in those who give up
things for Him, and also looked on to the singleness mind of those who, through prayer and sacrament, should be daily renewed by the Spirit.
all
of
"(The Lord) says Keep the flesh pure, and unspotted, that we may receive eternal life."
the seal
The quotation
is
is
supported
2 by the Acts of Paul and Thecla. after his memorable phrase " Do Ignatius has
"keep your
flesh
as
to be in St Paul's
words to the Corinthians, "Know ye not, that ye are a temple of God, and that the Spirit of God dwelleth " " in you ? 4 and to Timothy, that thou keep the com-
mandment without
"
spot,
6
without reproach,"
and again
"
Similar advice comes in the Epistle to the Ephesians And grieve not the Holy Spirit of God, in whom ye
:
2 Clem.
viii. 6.
S.pa
TTj/jijerare
ryv ffdpKa
o.'yvrtv
/cat TTJV
-
ff<ppay?da affTriXov,
TTJV aiitiviov
faty
cbro\ci/3w/u.E'.
3
4
rr)t>
crdpKa
tiyucov uij
vabv 6eov
G 1
TrjpetTe,
Cor.
iii.
16.
Tim.
vi. 14.
Tim.
v. 22.
Ephes.
iv. 30.
may be
"
"
the seal
"
may
refer
"laying on
of hands
or
may even
baptism.
"For
which
is
the
Lord saith in
is
the Gospel,
If ye have not
you that
is
great
faithful
in very
little, is faithful
The saying
is
from 2 Clement. 1
would seem to be
Luke,
"He
.
that
.
is
much.
is
And
another's,
"
who
also to
faithful
own ? - and the verse of St Matthew, "Thou hast been over a few things, I will set thee over many
you that which
is
your
things."
"
:
Lord
declared
to
those
towards Him, 'If ye have ungrateful not been faithful in that which is little, who will
themselves
give you that which
'
is
great
who
in this brief
temporal
life
1 2 Clem. viii. 5. TO fjuxpcv Xe^ei yap 6 Kvptos ev rip ewryyeXiy' OVK enjp-^ffaTe, TO neya Tts vfjuv otlxret ; Xeyw -yap U/MV, on 6 TWTOS cv
eAaxfory
2
KO.I
iv a-oXXy
TWTOS
effnv.
3
Luke
50
ungrateful to
receive from
The saying has some points of interest and confirms the teaching which our Lord often enforced, that it is
needful to do
to
what
lies to
to long
do great things. Ordinary duties, if well done, may become stepping-stones to important tasks.
" The Lord said, If ye have been gathered with Me in My bosom, and do not My commandments, I will cast
you away and will say to you, Go from Me, I know you not whence ye are, ye workers of iniquity." 2 " He seems a variant of St Luke's The
saying
words,
shall
are
in
We
Thy presence, and Thou didst teach in our streets and He shall say, I tell you I know not whence ye are 3 Inasdepart from Me all ye workers of iniquity."
much
as at
Me
in
My
Et ideo Dominus dicebat ingratis Iren. ad Haer. ii. 34, 3. exsistentibus in eum, Si in modico fideles non fuistis, quod magnum est quis dabit vobis ? Significans quoniam qui in modica temporali vita ingrati extiterunt ei, qui earn prsestitit, juste non percipient ab
eo in sseculum saeculi longitudinem dierum. 2 2 Clem. iv. 5. elirev 6 Kuptoy, 'Eav T/re per' fj.ov ffvvrjyfjLfvoi iv rtp K6\ir(p /JLOV Kal fj,r) TroiiJTe rdj evroAds /xof, diro/3aXw v/j.as Kal e/?u> v/juf
vvdyere
3
air' e/xou'
OVK oI5o
Luke
xiii.
26, 27.
We
Thy
presence."
" on Jesus' St John reclined at the Last Supper breast," and the beggar Lazarus in the unseen world " is spoken of as in Abraham's bosom."
"For
of
the
Lord
said, Te shall be as
wolves.
How
if the
wolves shall tear the lambs in pieces ? Jesus said to Peter, Let not the lambs after they are dead fear the
wolves.
And do you
who
kill you,
and
can do nought to you : but fear him, who after you are dead hath power over body and soul to cast them into
hell fire."
l
The
"
saying
"
is
interesting as
Lord passes on to deeper teaching, which St Peter may be said by his question to have drawn
from Him. St Matthew
2
and St Luke
the same as
which
1
'
is
much
this,
Ay
yap
o Kuptos' "Eaeffffe
dpvia fv ^teVcj
'Eav ovv diaffrapd^uffiv oi Xi'/cot TO. d.pvia ; elirev o 'IijtroCj ftp Ilerpy MTJ (po^eiffduaav TO. apvia. rot's \VKOVS /LtTtt rb tt.ToOa.pflv ai/To.'" Kttl vjieis I*.TI <po3(ur6e roi'S drotcrtwovTas
Ile'rpos airrip Xryei
vfuis
KCU nyStv vijuv Swafi&ovs roicir, aXXd QofiflaQe rbv nerd TO drodavelv v^as txorra, e^oiwuw ^VXTJS /cat ffuuaros rov /SaXew et's rov rvpbs.
-
Matt.
x. 16, 28.
Luke
x. 3,
xiL
4.
52
tions noticed.
which are found in 2 The remaining " sayings Clement seem only to be slight variants from texts in the Gospels. "For the Lord saith, No servant can
"
mon,
it is
St Luke's words
masters
:
...
ye cannot serve
Real service of
in the
God would
;
life
world to come
and
in this
world as
but to persist in the double service must be inexpedient, since the attainment of the reward in either
case will be rendered doubtful.
" For
God
saith, There is
:
no thank
is
to you, to
if ye love
them which
love
but there
thank
SovXetieiV
flfuv earlv.
4
iav
dv<rl Kvpiots
dffv/j.(f>opot>
Luke
xvi. 13.
2 Clem.
xiii.
4.
6'rt
Xeyei.
6 6ebs,
Ou xdpts
vfiiv el
ayairare TOVS
TOVS
/J.HTOVVTO.S
ayairuvras
vfj.as,
ayaware roik
e'xfyoi'S /cat
what thank have ye?" 1 and the second part, as from "But love your enemies, and do them good,'"2 and "Love 3 your enemies, and do good to them that hate you."
you,
" For
He
saith,
that saith to
Me, Lord,
4
Lord, shall enter into the kingdom of heaven but he that doeth the will of My Father which is in heaven." 5
"To do
filling
"
righteousness
would seem
to be the "ful-
of God's will."
Him
confess
that confesseth
Me
in the
him
in
the face
of
My
It would appear be only another form of St Matthew's rendering, " Every one therefore who shall confess Me before men, him will I also confess before My Father which is in
is
The saying
from 2 Clement. 6
to
2 3 Lukevi. 33. Luke ?i. 35. Luke vi. 28. 2 Clem. iv. 1. Xe-yei yap, Ov rat 6 \a\uv poi Ku/xe, Ki'pte, ff 5 o\X' 6 Tou2v TT)V SucauMrvvTjv. Matt. vii. 21. 6 2 Clem. iii. 2. Xe-yei Si ical airrk, Id* o/ioXo-yifaoprd /ze
1
uTiav,
6fjLO\o~/r]<ru
ftov.
54
heaven."
angels of
God
" 2
in place of
"
My
"
Father which
heaven."
For
the
Lord
said,
My brethren are
they
who do
the
will of
My
Father"
is
3 It conveys to us given hi 2 Clement. A parallel to it occurs in the Ebionite little that is new. " Having stretched out Gospel, quoted by Epiphanius. His hand on the disciples, He said These are My
The saying
who do
the will of
My
Father."
5 "Doing the will of Christ we shall find rest." The saying is from 2 Clement. It is doubtful, how-
ever,
whether there
is sufficient
evidence to regard
it
it
as
may
be no more
St Matthew,
it is
true,
utter a simi-
My
Me,
1 3
and ye
shall
yoke upon you and learn of find rest unto your souls." 6
2
Luke
xii. 8.
/cat
y&p
elirev
6 Ku/3tos,
elviv ol
iroiovvTes TO
4
5
6\
vi.
r)fj.a.
TOV
ira.Tpd'i fjiov.
Matt.
xi. 29.
papyrus
leaf,
and
new
to Biblical scholars.
The sayings were with great expedition deciphered as far as possible, and published, and the find caused a
great stir in literary circles
:
for, for
the
first
time there
and tangible proof of the existence, in some form and to some extent, of the collections of the " " or " of the about which men-
was
definite
Logia
is
Sayings
Lord,"
tion
made
but which
up
to that time
Hunt maintained
that
of sayings
not extracts
from a Gospel
56
(3)
Put together
be in the
earlier
first
than 140
;
A.D.,
and
it
might
century
(4)
Not
heretical.
what exactly the sayings were, and from whence they came. Some were inclined to consider them as coming
from " the Gospel according to the Egyptians," while
the Gospel according to the " the Ebionite Gospel," or again Hebrews," or even " " Traditions or Gospel of Matthias," or the the Gospel
others
"
suggested
of Peter."
It
was
may
have formed part of the indictment at the Lord, used in evidence against Him.
of our
There would seem to have been general agreement that although mention is frequently made of the Hebrew
Oracles on which our Gospel of St Matthew is based, and of the Oracles of the Lord, about which Papias
wrote a Commentary,
are part of the
it
is
Hebrew
Oracles which St
Matthew used,
Lord on which Papias combut that mented, they may very likely form part of such similar some though unknown collection of the
or of the Oracles of the
put together.
It
was
57
or
somewhat akin
to
the
"
;
"Pirke
Aboth"
and again that these Sayings of the Jewish Fathers of a Christian be collection, like the sayings may part
"
Book
''sayings" in the Comfortable Words in the Prayer for Liturgy, though not necessarily put together
Church purposes, but possibly for use in the study, or Such a collection of sayings, detached from elsewhere.
the history, would be extremely useful for the meditation of the faithful in very early Christian days. A Jewish convert to the faith would look for some
such collection of "Sayings of the Great Master." Both St Luke's Preface and St John's Postscript point to the fact of the existence of earlier writings than the
Gospels which bear their name, but it is probable that these remote earlier writings were not simply Sayings of Christ loosely strung together, but were of a systematic and historical character, either actual lives of Christ, or continuous and connected reports of His
teaching
whereas these sayings seem to be part of a didactic collection of sayings only, each recorded for its
;
independent value.
he knew of our Gospels, used some probably, even other source as well, and thus gave evidence of another
stream of tradition which was current as well as the
on which our Gospels are based, for there is no clear evidence of the collector's dependence on our
tradition
present
Four Gospels.
58
recently published,
with pardonable satisfaction to the fact, that though many suggestions have been made about the sayings, discussion has tended to confirm their original view
(quoted on pp. 55, 56). It would seem to be tolerably certain that these sayings are genuine utterances of Christ, and to be
accepted as such.
The
difficulty
of fully deciphering
its illegi-
as to
really
what these
state.
In
Messrs
Grenfell
and Hunt
in
their recent
and
full
"AND
It
This one of the sayings conveys nothing that is new. would seem to agree with St Luke, " Cast out first
the
beam out
of thine
own
eye,
and then
is
mote that
It has, however, been pointed out that the saying might also be said to agree with St Matthew's account, as given in Westcott and Hort's New Testament.
"Jesus
saith,
Except ye fast
God ; and
except ye
make
Some
must be taken metaphorically, and that the force of the remark as to keeping the Sabbath is also rather on the
manner, than on the occasion of the keeping.
1
Others
TOV
]it
Tare
ffov.
SiaiSXe'^eis
e jc/3a\c(?
TO
Acdp^os
ri>
tv TU>
6<f>6a\/jua
a5f\<pov
3
Luke
Xe-yei
vi. 42.
'Itjffovs
tar >MJ n)<rrev<rrfre TOV icbffpov ov ^ITJ cvprfrc TT)I> /caJ tfo fti) ffappaTurijTe TO ffdpfiaro* OVK 6if>f<rOe
59
TOV
TOLTffKJL.
60
Are we
" Are
"
we
to
"
?
and that
The meaning would The kingdom be, "You must keep both, but truly. will be found by keeping the true fast and the Father
saying
;
"
will
Possibly
our Lord was also alluding to the spiritual celebration of the Great Fast of the Day of Atonement in both its
aspects of Fast
all
and Sabbath.
in person before
to Isaiah's mention of
Iviii.
of the world, and and I found all men drunken, and none found I athirst among them. And
Jesus saith
"
/ stood in
the midst
:
soul grieveth over the sons of men, because they are blind in their heart, and see not [their wretchedness and
My
their] poverty."
There
1
is
X^yei 'Iijaous Z\ff~\TT]v tv /ue<r<> rod KOCT/J.OV, Kal v trap/a &<j>0ijv aurotj, Kal fvpov ir&VTas /AfdvovTas Kal oud&a fvpov duf/uVTO, eV airrots, /cat novei
if
^vx~n MO"
tirl
/S
TOIS
vlois
T&v
di>6p<Jbiruv,
Sri
rv<f>\6i
eltrtv
rfi
dvT(Z[t>] Kal ov
61
"see not," and after a space, the size of which cannot we have the further word
which
"
saying.
is
the
only
word
legible
in
the
"
conjecturally filled
in,
and
then
the
two
The
first
"In
flesh
was
I seen of
convey Gnostic teaching (such as Pistis Sophia, Books of Jeu, Questions of Bartholomew, Apocalypse of
Peter,
treat almost
entirely about this period of our Lord's life, after He was risen from the dead. It must, however, be noticed that these words which seem to have been spoken after
seen
"
may be used
in the
same
was an hungred, and ye gave me Meat," * "I our Lord's words in St John before His Passion,
I
"
glorified
"
:
unto
the
2
Me
out
of
the
world."
the combined sayings seem to point to Gnostic influence of an age later than the Apostolic age.
to
Timothy
is
9
will be recalled
"And
1
the
mystery of
John
xvii. 4. 6.
62
godliness
in
He who was
manifested in the
flesh, justified
spirit, seen of angels, preached among the on believed in nations, [the world, received up in
1
the
glory."
The following passages in St John may be compared "Whosoever drinketh of the water that I shall give
:
come unto
Me
" If any man thirst, let him and drink." 3 " For judgment came I
2
which see
not,
may
4
see
and
may become
blind."
The passage
saying,
in
gotten riches
"Because thou sayest I am rich, and have and have need of nothing and knowest not that thou art the wretched one, and miserable, and
:
poor,
and
blind,
and naked
I counsel thee to
buy of
:
me gold refined by fire, that thou mayest become rich and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be no more made
manifest
:
and eyesalve
5
mayest
see."
There
"
is
upon
the saying,
will, let
And he
athirst let
him come
6
he that
life freely."
"Jesus
1
4
saith,
16.
Tim.
iii.
John
Rev.
iv. 13.
iii.
John
Rev.
vii. 37.
John
ix. 39.
17, 18.
xxii. 17.
63
am
"
with him.
Me
cleave
the
wood and
there
am L"
this
Some would
see in
hi all
:
it
presence in nature,
and
forms of
human
life,
and
Others
wisdom
would paraphrase the saving thus "The of God pledges Himself to be with the
more so than when he
peril."
and
Others would
regard
it
words of John
all
ready to be
The saying
fallen
would then
dispensation
stoiie
to the reformation
was
it
to bring about.
usefully in
:
and build
cut
down and
am
with
s,
[\e]yu iyu
TO
fie, ffxiffov
v\ov
Kayw
eicet e*'/u.
64
having some reference to the "stone of the sepulchre" and the " wood of the cross."
Others
still
would
"Ask,
:
be given you seek, and ye shall find " and would and it shall be opened unto you l knock, consequently make our Lord teach, that His presence
and
it
shall
effort
Probably the latter interpretation in some form is most likely, and the saying alludes to the difficult work " of life. It would then run, Raise the stone, though the effort be weary work raise it again, and in the
:
monotonous
effort
shall find
:
Me.
the duty you shall find that there I am." The suggestion has been made of a reference to " Whoso heweth out stones, shall be hurt Ecclesiastes,
therewith
2
thereby."
and he that cleaveth wood, is endangered This, however, seems somewhat to lack
support.
A reference to the Apocalypse may well be made. " Behold I stand at the door and knock if any man
;
hear
My
voice,
will
is
him, and
and open the door, I will come 3 sup with him, and he with Me."
in to
There
"
existing in the
this
1
a curious passage quoted by Epiphanius as " Gospel of Eve," which seems to bear on
saying."
vii. 7.
"And
2
he
said, I
9.
am
Matt.
Eccles. x.
Rev.
iii.
20.
65
art,
all,
there
am
and
am
scattered
among
l
Me
"
Jems
;
saith,
A prophet
is
country
that
upon them
"
:
And He
Doubtless ye will say unto Me this parable, Physician, heal Thyself whatsoever we have heard done at Caper-
naum, do alsoh
able in his
ere in
I
Thine
3
own
country.
And He
is
said
No
prophet
accept-
own
country."
ends.
mention of "Physician," it certainly seems reasonable to expect that our Lord might continue in the
neither words suggested by the new saying, ". doth a physician work cures upon them that know
.
him."
The
parallelism,
which
is
we may
not unreasonably
Kai
elirev'
tyu
ffi)
/tai ffv
araffiv
elfju
effirapfitvos'
fyu' Kai Sirov eav ^y, e'-yw eitet cifu, Kai eV Kai 56 ev eav 6{\Tjs <rv\\yfis fie, ffj.t St ffv\Xtyii>v
2, 3.
eavrov ffvXXeyeis2
\tyei
'Irjffovs
SCKTOS
irpo<frr]Ti]S
et's
yeivuffKovras avr6v.
66
two parts
( i.e.
We may recall St
in
His own
" Mark's words, And He could there And country) do no mighty work.
. .
He
city built
upon
the top
of a high
*
hill,
and
stablished,
be hid."
In St Matthew
city set
we have an
on a
hill
cannot be hid
and again
later on,
"Every one therefore which heareth these words of Mine and doeth them, shall be likened unto a wise man
which
built his house
scended, and the floods came, and the winds blew, and
not, for
it
was founded
These two
set
ideas,
(1)
being hid, house founded upon the rock being made (by ordinary means) to fall, seem both blended together in the
saying.
on a
hill
Probably
tion
it
may be regarded
as a traditional confla-
or
separate, passages.
1
Mark
vi. 5, 6.
Xy
Matt.
'lyffovs
TroXiy
(^Kodofj.rjfj.evi]
eV
anpov [6]pous
4
li^ijXof
Ka.1
fffTripiy/j.^vri 3
oSre
Kpv[j3]T)vai.
v. 14.
Matt.
67
Jesus saith, Thou hearest with one ear [but the other
*
and
As the brackets imply, this saying is also incomplete, " one in the papyrus comes a gap after the words
Several conclusions were suggested, but the one undoubtedly the best. It was
ear."
Dr
C. Taylor of
and Hunt
is
commented on by Messrs
Grenfell
quite convincing."
Some
cepting our Lord's teaching may be implied in the words which St Luke makes our Lord utter to His
disciples,
"Let
men
1
St Paul also mentions the coming of the time when " will turn away their ears from the truth and turn
3
TO tv
ilrriov <rov
TO [5
3
trepov <rwe'/tXffas].
Luke
ix. 44.
2 Tim.
iv. 4.
"
SAYINGS
IN
SAYINGS OF CHRIST
THOUGH any very definite or pronounced opinion cannot be expressed upon the question, there are not
wanting signs which seem to show that at least some of the verses in the Epistles, which come to us on the
sole authority of the Apostles
who wrote
them,
may
have been but reiterated statements of sayings which our Lord Himself originally uttered, and which were,
at the time that the Epistles were written,
common
tradition, if not
known by now
It is
forgotten or lost Christian document, to be His. difficult fully to throw ourselves back into the
early
it
is
the Epistles they wrote for the very reason that they knew
they would
force,
inasmuch as
would be
fully con-
Apostolic advice, lay the certainty that those Apostles were driving home statements known at that time, by " tradition at least, to be sayings of the Lord."
69
in the First
Epistle to the Corinthians, speaks of the importance " For as often as ye of the Eucharist, in these words
:
eat this
this
l
cup, ye proclaim
the
"
Lord's death
It is
He
come."
extremely interesting to find in the "Constitutions that these words are recorded as being those of Christ
Himself.
this cup,
"As
and drink
ye proclaim
My
death until
3
come." 2
And
both in the Liturgy of St Basil, and in the Liturgy of 5 St Mark, 4 and also in the Syriac Liturgy of St James (the brother of the Lord), the same words are quoted
as being those of Christ
It
so
strong does the evidence that these words were words of Christ seem that St Paul's words would bear the
meaning that Christ Himself had spoken them and had Himself used the indirect phrase " ye proclaim
the Lord's death until
come," instead of using the direct phrase "ye proclaim My death until I come." Other instances of our Lord speaking of Himself thus " The are not unknown
indirectly
:
He
as
when He
said,
Son of
men,"
1
Man
xi.
shall
of,
instead
26.
1 Cor.
oceans yap ta.v (ffOiijrc rbv Aprov rovrof, /cat rb TOV Kvpiov /carayy^XXere, &XJK o5 A^j;.
Constit. viii.
12.
wdms yap
av
fffOiifre
/cat
TO
Bunsen's Edition.
Bunsen's Edition.
Renaudot's Edition.
70
hands of men
friends,
and
tell
*
and again, " Go to thy house unto thy them how great things the Lord hath
instead
done
for thee,"
"
of,
Go
tell
The point cannot be pressed, but it would certainly seem that St Paul was repeating, in his exhortation
with regard to the Eucharist being " the proclaiming of Christ's death," words which Christ Himself had
sometime uttered.
" Let Paul in the Ephesians has this behest not the sun go down upon your wrath neither give
(2) St
:
:
"
As
it
And
remarks,
saith,
And the
"
sun, let
4
it
recta fide
we
it
have
"
The
5
provocation."
"
passage occurs,
And
2
elsewhere
(the
*Mark
3
v. 19.
1.
Ephes.
iv. 27.
. .
/catfwj ev rats
ii/j-Civ.
7pa0cus cipyrai
V/MI>
/cai
Trapopyiir/jUfj
v. 5, 27.
??Xios 3
ry
6pyri, <pi\a\v
i.
d Si Kvptos,
dyados
&i>
\tyei-
6 fJXtos
/J.TJ
ewl
T$
Trapopyicr/jup vfjiuv.
71
and
Paul warns,
God";
and
also,
"
We
Lord
find these
in a passage in
two verses
u-arns,
and
says,
is in
Be
Paul
in
"
Lest by any means the tempter has tempted you." 5 We find in the Clementine Homilies, " But to those
think that
who
said,
God
He
The tempter is the wicked one." " For our (5) St Paul's words are,
7
citizenship is in
heaven." "
The
De
Even as
He
1
in heaven." 8
Clem.
cat
e<frr)
KO!
irdXur,
/XTJ
S&re
2 4
3 c.
1 Thess. v. 19.
3.
Monet dominus
et dicit
nolite
contristare spiritnm sanctum qui in vobis est ; et nolite extinguere s lumen quod in vobis effulsit. 1 Thess. iii. 5.
6
Clem.
Phil.
Horn.
20.
iii.
55.
rots 3
oto.ueVots
OTI
6 0eos iret/xifct,
us al
ypaQai
7 8
\tyov<ru>,
iii.
t<(n)-
Justin, de Resurr.
c.
9.
*ca0ws efpij/cev eV
ovpavy
TTJV
72
warning
let
is
well known,
l
"
If
him
eat."
will
be
of
interest
to
:
Ignatius
quotes
as
follows
eat.
note, "
that
that
He
does
not
work,
face
2
let
him not
For
thy
in
the
bread,
sweat
the
of thy
thou
shouldest
eat
Oracles
say."
Macarius has
let
it,
" For
3
He
has said,
"
And
eat."
it
In the Didascalia
let
4
runs,
:
for the
also
is,
"Not
5
Polycarp quotes as a commonly known saying and " " in his Epistle to the of Christ presumably " Not or
Philippians,
evil,
reviling
for reviling."
And
this the
there
is
And
after
2 Thess.
10.
c.
9.
tpyatfuevos yap
/J.TJ
ev ISp&Ti.
yap rov
c.
aprov cov,
<t>aai TO.
Macar. de Orat.
Didasc.
ii.
10. 8
TLS
dpijKe
/UT;
yap
6 5e
65.
ft
dpyotis
5
/ci/pios
et
1 Pet.
9.
Polyc.
ad
Phil.
ii.
2.
/J.TJ
T)
\oiSoplav
dvrl \oi8opias.
73
for
to render evil
(8)
St Paul's words
"
are,
the Spirit of God, these are sons of God." 2 " As He says, They who find in Ephraem Syrus, walk by the Spirit of God, these are the sons of God." 3
We
(9) St
Ephraem Syrus
us,
5
"Wherefore
the
Lord said to
oppression."
(10)
We
all
things:
good."
We find
Though
in Origen,
"
is
list is
what may
theory in question
authorities, great
:
is, on the statement of the highest still we have the fact that it at least
Anastasius, Sinait.
iii.
p. 429.
ical
aim?
6 <rarrrjp
avrov Xeyouai/j,
2
3
drodio6vai KO.KOV
Rom.
yiii. 14.
Ephraem Ephraem
Syr. Ev.
filii
Cone. Expos.
Dei.
Sicut et dicit
4
ambulant hi sunt
5
1 Thess. T. 17.
rjfuv
Syr.
p.
363, opp.
ii.
227 D.
if>vyfii'
5t& TOVTO
0\i\f/ews.
1 Thess. v. 21.
iii.
ait (Christus)
et illud
quod
ait
est tenete.
74
we
may be that subsequent discoveries of sayings of may give further evidence that even other verses of the Epistles than those we have quoted were
It
the Lord
It
may even be
that sub-
sequent discoveries will prove that some of those wonderful hortatory utterances in the Apocalypse of St
John were
present this
suggestion.
cannot be
regarded
as
compelled to walk warily, and to avoid building on a foundation which might in any sense be called insecure ; but there are
It is
a matter in which
we
feel
grounds for thinking that it is at least the definite sayings of our Lord covered that possible
certainly
more ground than we at present know, although for some good reason they have not been preserved to us
in the
to
hoiv
He
remember] the words of the Lord Jesus, said, It is more blessed to give than to
receive."
The saying is found in the Acts, 1 but it is nowhere actually recorded among the words of our
Lord
and
a
covers
in
the
Gospels.
as
The instance
that
is
interesting
important
of the
showing,
even within
the
New
member
quoted by Epiphanius in these words, "Refor He said, It is the words of the Lord
:
2 good to give, rather than to receive." Clement of Rome has it in another form, " More 3 gladly giving than receiving."
"[And when
1
who
gives
is
/jLvrj/MOvevftv
'Ii)<rov Sri
avrbs
didovai
\afj.^dveur.
O.VTOS flirev
Epiph. Hcer. 74, 5. fjunrjfMvevere rwv \6yuv xvptov, Sri 'AyaObv SiS&vai fw.\\ov T) Xanftdveiv. 3 Clem. R. i. 2, 1. ijStov di86vTes ^ Xa^dvovres.
76
76
receives]
For
it
has again
been said by
Him, Woe
or,
in hypocrisy:
are able
others.
wish
give
to receive
from an account to
is
the
The
say-
It is clearly
connected with the previous saying. Clement of Alexandria has it " But woe to them
:
or are able to
help themselves, and wish to obtain help by begging from others. For he who has, and receives through
hypocrisy or idleness,
shall
be
condemned." 2
to
The
is
rebuke
parallel
:
of
our
Lord,
uttered
the scribes,
pretence remark, as to the shame of the lazy and thriftless receiving charity: "If any will not work, neither let
Which devour widows' houses, and for a make long prayers." 3 St Paul has a similar
"
him
1
eat."
Constit. iv. 3.
eirel /cat 6
Kvpios
fj.aicdpioi>
elirev
tfTrep
rbv
\a/j.j3dvoi>Ta'
Kal
yap
dwa/j.fvois
fto-rjdelv
\a/j.{3dveit>
r<J5
wap' erepuv
2
f}ov\o/j.evois.
0f<f tv
rjpepa Kplffews.
v. 42.
Otfal 3
^o-rjOelv favrots
>
Kal
frepuv
jSofXo/xej'ots.
yap ^x w>/
4
Ka '
^''
vw
10.
Luke
xx. 47.
2 Thess.
iii.
77
"Most of all being mindful of the words of the Lord wh ich He spake when teaching sweet reasonableness and long suffering, for thus He said : Be merciful that ye may obtain mercy :
Remit that
it
may
be remitted to
it
you:
you :
As As As As
ye do, so shall
be done unto
it be it
ye give, so shall
ye judge, so shall
ye are kind, so shall kindness be done to you : With what measure ye mete, it shall be meted to you." The quotation is from Clement of Rome. 1
possibly
These words
may
:
strike us at first as a
mere repetition of words which our Lord is recorded in the Gospels to have spoken but on further inspection
" the grouping of " sayings appears to be important, and in the opinion of some writers the words cannot be a
free
reminiscence of words in St
Matthew and St
Luke.
" be noticed that the " sayings are introduced with a statement similar to that in the Acts 2 (where
It will
we have an undoubted saying of Christ), "to remember the words of the Lord Jesus, how He Himself
said."
1
Clem. E.
i.
oOy e\d\i)ffei>
13, 2. fiAXurra. nffunjpevoi rwr \6ryuv TOV Kvplov 'Iijamt, SiddffKwr erieiKeiav Kal fJUticpoOvfj^af ofrrus yip elrev'
d<j>iere,
IKJL
Aeare,
iva fXo^Tjre'
d^eflj V(i2y
Soflifcrercu
wj roieire,
o&rw
votij-
vfuv
wj us
diSore,
OITWJ
vfuv.
us
Kptvere,
xp^^^^f,
o&rus
xpijarev&Tjffercu
vfuv
78
tion in
Clement of Alexandria, 1 where they are introduced by the words, " the Lord says." It does not seem
that
likely
Clement of Alexandria
is
copying from
Clement of Rome.
Polycarp also has the sayings in part, and he introduces them with the words, "remembering the things
in
His teaching."
seems probable that the "sayings" must be accepted in the form given.
" The Saviour Himself says, He that is near Me, is near the fire ; and he who is far from Me, is far from
the
Origen.
Lord, as given
selves,
by St Luke, will at once suggest themcame to cast fire on the earth and what will
;
I if it is
already kindled
" 4
He
shall baptise
you
with the Holy Ghost and with fire." 5 St Mark also makes our Lord say, " For every one shall be salted with fire." 6
The idea of acquiring the kingdom is brought before us in a saying which St Mark attributes to our Lord
1
ii.
18, 91.
...
3.
<pi)<rli>
2
z
3.
/j.vt)/j.ove6ovTes
juxta
4
me est,
Ku/uos SiSiioKuv. Ait autem ipse Sal va tor Qui qui longe est a me, longe est a regno.
:
Siv elirev o
Luke
xii. 49.
Luke
iii.
16.
Mark
ix. 49.
79
from the kingdom of God." The meaning of the saying is not altogether easy to Fire in the New Testament would more genedecide.
destruction.
rally
be the symbol of that which destroys all that needs In Eastern lands what is most dreaded as
is
much
It
stress
must
not, however,
Too
would seem that the saying combines two truths, that there was a danger in being near our Lord, and a still greater danger in being far from Him.
The case of Judas might show that immediate proximity to the Light of Life might result in spiritual darkness, and St Paul spoke of himself and his brother
disciples as being to
life
unto
life,
He who
may be
in
carelessly
Christ,
may be
far
away,
and yet it is by approach to Christ alone that all that is base and unworthy in man can be burnt out and done away.
danger
;
to be genuine. remark, though not one that can be interesting " ascribed to our The Lord, bears on this saying, safely weary soul is near God." It is quoted, as from the " Doctrine of Peter," by Gregory Nazianzen. 2
An
Mark
xii. 84.
Kd/xvoi/o-a
^vx^
f'yyfo
f<m
Qeov.
80
He
that
is
stripes."
" touch with a passage in Judith For He hath not tried us in the fire, as He did them, to search out their
hearts
;
neither hath
He
but
Him
admonish them."
He who
is
near God."
"
Be
and thy soul" The saying is quoted by Clement of Alexandria, 4 and is closely connected with the passage in St Luke about
Lot's wife. 5
If the
it
"
"
saying
it
is
to be regarded as of
seems that
passage in St Luke would not be disturbed by the insertion of these words at the end of his verses. The
" In that day, he which shall be context would then be, on the housetop, and his goods in the house, let him
not go
1
down
to take
ii.
them away
7, 35.
and
let
him that
is in
2
3
ad Smyrn.
<rov.
4.
a-wr-fip'
ffufrv
<ri>
Luke
xvii. 32,
81
Lot's
Remember
wife.
it;
Whosoever
shall preserve
it.
Be thou
sense.
saved, thou and thy soul." addition of the words seems to improve the The
It is of interest to notice that in the
Septuagint
we have
in this passage
"
Use every
"
us,
We remember that our Lord and Master commanding said, Keep My mystery for Me and the sons of My
is
house."
The quotation
There
is
"Unto
"
;
you
is
later
on St Mark
tells us,
of
God
and
to His
own
disciples
of the Apostles being Ministers of Christ and stewards " of the mysteries of God "; 5 and again he remarks,
We
speak wisdom
among
makes
the perfect."
Our
Lord
parallel
utterance,
accordis
ing to St
1
holy
Gen. xix. 17. ffufav ff&fr TT\V ffeavrov 2 Clem. Horn, xix, 20. fj.e/j.vTi/jLeda TOV xvpiov ijfj.u>v KO.I SiSavKaXov, ws reX\o uej'os elirev TJ/JLIV To, fj-vcTTipia. f/jal Kal rols wots TOV of/con nov
/
Mark
1
ir. 11.
1.
*
6
Mark
1
iv. 34.
ii.
Cor. iv.
Cor.
6.
82
Westcott points
out
that
in
me, my mystery for me [and mine]." Clement of Alexandria has the saying thus
is
"
:
For
it
not in the
way
gospel,
My
3
mystery
to me,
my
house."
The
saying,
which
is
was
for
all,
He
committed
"
said,
it
He
of
Himself had
"
If
any
man
willeth to
do His
it
know
be
through the Christian ages it has been, that though possibly the many have mocked and reviled and rejected the revelation, those who have in humble
;
God
and
all
faith
been ready to receive Christ and His truth, have found an enduring peace that passeth all understanding. For them, His mysteries have become very real and
blessed facts.
"
But hearing
hope,
the
after faith
love
and
1
through
begotten
2
both
Is.
xxiv. 16.
v. 10, 64.
/j-var-^piov
ov
y&p
/J.DV.
83
brings eternal
The quotation is from Macarius l and is similar to St " But now abideth Paul's words, faith, hope, love, these
three
:
is
love."
By
My
"
disciples, if ye
Similar
expressions
common
in
the Epistles.
For we through the Spirit, by faith wait for the hope of " 4 " 5 " Forbearing one another in love righteousness " 6 " Love one another from the heart fervently." Having
heard of your faith in Christ Jesus, and of the love which ye have toward all the saints, because of the hope which is laid up for you in the heavens." 7
Ignatius speaks
of "love, which
8
is
the beginning
Barnabas speaks of "the hope " of life, the beginning and end of our faith," 9 and great faith and love dwelleth in you by the hope in His life," 10
life."
been
dXX' O.KOVWV rov Kvpiov \eyovros eiri/j.f\eiff6e yfvvarai ij <pi\66eos Kai <f>i\dv6puiros dydirti
-
TTJV
-
fwV
irapX
vffa
3 6
John
TTJV
xiii.
i.
35.
4 7
Gal. v.
Col.
i.
5 8
Ephes.
Ignat.
iv. 2.
1 Pet.
22.
4.
/ca!
ad Ephes. xiv.
i. i.
1.
dydirTiv
fw-rjs
r^Xos.
9
Barnab.
6.
rAos
irtffTfus ijfj.uv.
vfj.ii>
10
Barnab.
avrov.
4.
on
/j.fyd\-r) jrio-rts
\iri5t
84
given to you which
is
the mother of us
l
all
followed by
strong insistence in Holy Scripture of the necessity of faith, and hope, and love, is very marked ;
The
and
it
is
utterance to
by no means unlikely that our Lord gave some statement which combined these
"
On
the
seen
He said to him, knowest what thou doest, thou art blessed : but if thou knowest not, thou art accursed, and a transgressor of
the Sabbath,
the law."
The saying is quoted in Codex Bezse (D), the important MS. of the Gospels at Cambridge, in connection with the narrative of David and the shew-bread,
mentioned by St Luke. 2 It will be remembered that Christ declared that the
Son of Man
seem that
is
"Lord
it
would
St
this saying
Paul seems to point out that our Lord brought in a " Before faith came we were kept state of things. shut unto the the faith which under ward in law, up
new
1
Polycarp ad Phil.
irdvTtav
TJ/JI.UV,
iit.
2, 3.
V/MV
triffriv.
ijris
fj.T)TT]p
fira.KO\ov6ovcrris
TTJS
\Tri5os,
irpoayovffrjs
TTJ?
vi. 4.
ry avry rj^pq.
&v6puire,
el fi,ev
6ea<rd(J.ev6s
nva.
elirev
avrf'
oI5as rl
7rote?j,
85
also,
and
again,
" We
when we were
The saying was doing
in
children,
were held
2
in
bondage under
breaking the law i.e. in breaking the letter of the law, was following the spirit of the law
the
he was blameless. St Paul gives the same lesson to Romans " He that doubteth, is condemned if he
:
offaith."
in
The saying
of the
mentioned
Numbers
of deep
man
gathering sticks
The
saying,
which
is
probably genuine,
meaning. It clearly states that this man was working on the Sabbath, and thus breaking a commandment but it as clearly states that he was not necessarily
:
cursed
nay,
if
telligibly
blessed.
The whole
condemn heedless,
careless
make
It clearly favours an praiseworthy. observance of the spirit of the law and upholds a wise, enlightened reverence for that well-being of mankind
commandment
Apparently there
2 *
may be
reasons which,
3
Gal.
iii.
23.
Gal. iv. 3.
Rom.
xiv. 23.
Numb.
86
if
will
make what
"At
ance,
length
the
wonder at
the signs ?
the
which
The saying is quoted by Macarius. 1 The effect of our Lord's " signs " on the multitude
noticed in
is
St Luke has places in the Gospels. a striking notice " But while all were marvelling at all the things which He did, He said unto His disciples, Let
many
these words sink into your ears ; our Lord's words to the nobleman
"
thee, I
tree,
believest
4
thou?
in
St
were " an inheritance incorruptible and undefiled and that fadeth not away, reserved in heaven
for you."
1
Macar. Horn.
yrffjiela.
;
xii. 17.
\oiirbv 6
/jLfyd\i>)v
/ctf/nos
?\eyei> at/rots'
~rl
0a.vfj.dfe re
ret
KKripovo^iav
3
diSu/M
4
vfuv,
?/v
OVK
6
e?x e '
nfof-os
SXos.
2
Luke
ix. 43.
John
iv. 48.
John
i.
50.
Pet.
i.
4.
87
God
as
"
among
all
them that
means unusual
and St Luke both make our Lord 'speak of a man finding no profit "in gaining the whole world and
forfeiting his life."
2
The phrase
world
is
also
used by St John,
3
"The whole
"
Jesus said
to
His
disciples,
to
Ask
great things,
and
added
and
4 In another place quoted by Origen. " to seek nothing he states that our Lord had taught 5 small but only great things and truly divine.
Eusebius regards it as a "saying" of Christ, 6 and Clement of Alexandria apparently does the same. 7 " But seek ye first the Elsewhere Clement speaks,
1
2
4
Lake
ix. 25.
etire
John
v. 19.
Origen, de Orat. 2.
yap
cu'retre
TO erovpdvia Kal
rpoffTeO^ffeTat vfuv.
c.
Origen,
'iTjffoO
Celsum,
via.
44.
?/ta0e
yap
(i.e.
TO?
6
rd
i.
24,
88
kingdom of heaven and its righteousness, for these and the things which are small and appertain to this life shall be added to you," l
are the great things
;
and he quotes
this apparently as a saying of Christ. " St Matthew has similar words, But seek ye
first
His kingdom and His righteousness, and all these " 2 and again, " Lay not things shall be added unto you
;
up
upon the
earth."
St Paul, too, gives similar advice, Seek the things Set your mind on the things that are above not on things that are upon the
. . . ;
"
earth."
The form
in
which the saying comes to us makes and seems to denote the Hebrew
parallelism.
\,
"
The saying
and
is
very fre-
Cyril of Alexandria, Pamphilus, Basil, and Cyril of Jerusalem quote it as an appendix to the verse of St
1 Clem. Alex. Strom, iv. 6, 34. ftyreire 8 Trpurov rty TUV ovpavuv /cat TTJV 5iKaioffijv7]i>, ravra y&p /j.ey&\a. rd St
/IUAC/XX
Kal
Matt.
vi.
19.
Col.
iii.
1, 2.
2.
...
\fyovcrav
"
Paul,
Prove
all
things
is
good
it, "Be ye apbankers some proved rejecting things, but holding to 2 the good." " " In the Pistis Sophia we find, " I have said to you of old, Be ye as wise bankers that is, take the good,
" Not that ye may Chrysostom remarks upon it stand in the market-place and count silver corns, but
:
that ye
may
try
may
learn
the true
said,
1
is,
is
commonly
the mint."
56/ci/toi
vobis olim
reiicite. 4
Pistis Soph. ed. Oxon. 1799. [Sal va tor Mariae respondet] dixi : estote sicut prudentes trapezitae : bonum retinete, malum
844.
T&,
yive<r0e rpaire^iTai
SOKL^OI,
ovx
Xrfyous
tva.
eirl
TTJS
dpytipia
dpiBurJTf,
d\\d rovs
T. 87.
pcuravififTe
Procop.
Comment in
Lev. p. 331,
Migne
...
Pauli dicentis
Omnia
6
probate,
quod bonum
iii.
est teuete.
trapezite.
Origen in Lev.
sit
8.
... artem
veri
regis
per
quam
tenet,
scias discernere
quae
pecunia,
quse
imaginem
quas
vero
sit
monetam
formata.
90
Jerome remarks upon the saying, " All things must be done with a plan that as cautious and anxious
;
men we may do
which we know
please God, after the custom of a prudent banker, who proves the inscribed coin not only by the eye but by
weight and ring." St Luke puts words that, in a way, have a similar " Ye know how to meaning, into our Lord's mouth
:
but
"
? 2
how
is it
that ye
The advice
"Judge
judgment"
this
*
may be
remarks that
saying was
what appears to be mention of a of use this The Apostle is addressing practical saying. the people of Edessa and exhorting them to accept Christian truth and his words are, " According as my
there occurs
:
Addai
"
Lord commanded me, lo I preach and publish the and lo His money do I cast on the table Gospel
!
;
before you."
fills
an important part
atque
Jerome ad Ephes. v. 10. Omnia facienda cum consilio, ut cauti solliciti, eatantum, quse scimus deo placere, faciamus in morem prudentissimi trapezitse, qui sculptum nomisma non solum oculo, sed
John
vii. 24.
Diat. p. 32.
91
sitting in their
midst whereso-
ready
for
them and
facilitating
their desire to
with them,
the while quietly on the watch to avoid being imposed upon, and ever eager in a moment to
and yet
all
sense
to give the warning that Christ's be men of business in the highest world, but at the same time guarding
it
quietly,
without ostenta-
tion,
avoiding
all
them
to suffer
aim
of
all
"Jesus says
sick,
I was sick:
and for
The saying is quoted by Origen. 1 It does little more than give us St Matthew's words in another
form,
1
"
For
Me
meat
In
Matt.
Comin.
2.
*rai
'Iijoxwj
dff8evovvTa.s
r)ffd^vovv
Sid
TOI>J
reivurrat
92
I
was
and ye gave
in
:
Me
drink
was a stranger,
:
Me
visited
The words of St Paul may be quoted, " for He was " 2 crucified through weakness and again, " for your sakes He became poor" 3 and again," taking the form of
; ;
St Paul further mentions that he himself, after the example of his Master, endured chastening " To the weak, I became weak, that I might gain the 5 weak."
a servant."
:
St Matthew notes that Christ fulfilled Isaiah's pro" Himself took our infirmities and bare our phecy " 6 diseases and the saying seems almost to imply that
:
this
incarnate.
We
may notice that the saying has a striking affinity with the one in the Oxyrhynchus Fragment, p. 60.
i,
"For
sins."
the
Lord
saith,
2
5
2 Cor.
1
xiii. 4.
3
6
2 Cor.
viii. 9.
4
7
7.
Matt.
8
viii.
17.
ii.
Didasc.
12, 91.
1 Pet. iv. 8.
93
verse in Proverbs,
If this be so
it
Clement of Alexandria, may all be referring to the " Love covereth all transgressions." !
cannot be said to be an original saying
of Christ.
It
the
that
"
may, however, be that Christ did thus speak, and " would then tend to confirm the theory, saying
reiterated
sayings of Christ.
"
Thou hast
seen,
He
thou hast
The saying
is
apparently as Scripture, and is supported by Tertullian " Have you seen, says (Scripture), a brother ? you have seen your Lord." It would seem to be a genuine saying
of our Lord.
it
The sentence
hardly says more than do our Lord's words, quoted " Inasmuch as ye did it unto one of by St Matthew
:
these
My
did
it
unto
Me." 4
The words
in Genesis
God God
1
created
created
man
He
may be remembered, "And His own image, in the image of " 5 him and Jacob's words to Esau, on
in
;
Prov. x. 12.
ii.
15,
71.
eI5es
rbv
6e6v
3
Dominum
27.
tuum.
4
Gen.
i.
94
their
meeting are, "Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand forasmuch as I have seen thy face, as one
:
And
further,
at his lack
of eloquence which he imagined so necessary for his mission, the Divine words are, "It shall come to
him as God."
"
The
should
as
similarity
between
:
this
saying
and
in
p.
104
be marked
me
in
yourselves
water or in a
mirror."
Clement of Alexandria
"For
it
is
think that
now
the Saviour
God
is
declared to us."
"
For
the
Lord
saith,
Behold I made
first"
The saying
of Barnabas. 4
It
is
quoted
in
would seem
Ex.
iv. 16.
<rov,
19, 94.
elSes y&p,
<j>ri<rl,
rbv dde\<por
rov Swrijpa
X^yet 5
Barnab.
vi. 13.
Kv/nos
&rxara ws rd irpura.
95
*'
And he
all
said,
Behold
make
things new.'
It
would be
Apocalypse went some little way towards confirming " " the idea that some of the sayings in that book were
in reality reiterated sayings of Christ.
The
from the words of the Apocalypse prevent, however, this point being pressed, and the words in the Apocalypse
may possibly be a quotation from Is. xliii. 19. From the source whence the "saying" comes
would seem
to be a genuine utterance of Christ.
it
"
grieve the
The Lord also warns and says, Be ye unwilling to Holy Spirit which is in you: and be ye un willing
"
"
is
which hath shone forth in you." " de Aleasaying quoted in the treatise toribus" attached to the works of Cyprian, 2 and has
to extinguish the light
This
been alluded to also under the heading " Sayings in our Epistles which may also be sayings of Christ."
It
And
grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption "; 3 and again, "Quench not the Spirit" 4
1
Rev. xxi.
5.
c. 3.
De
Aleat.
Monet dominus
sanctum qui
effulsit.
96
may
also be
compared
" Even so
your light shine before men, that they may see your good works, and glorify your Father which is in
let
heaven."
"
:
Look
in thee
be not darkness."
Paul's
The "saying" may of course be a conflation of St two passages on the other hand it seems possible
;
two "sayings"
"
But
seek ye
to increase,
and
that
from
This saying occurs 3 in the Cambridge MS. of the " Even Gospels, immediately after St Matthew's words,
as the
to minister,
It is
at feasts.
The Curetonian Syriac version has the passage, with the addition of a negative, which certainly seems to
make
better sense.
The
Syriac would be
"
:
things that
ye may become great: and not from great things ye may become little."
1
Matt.
v.
2
.
Luke
xi. 35.
28.
gXarrov
elvai.
97
as genuine,
"Thus He (Christ} says, They who wish to see Me, and lay hold of My kingdom, must receive Me by affliction and suffering"
The quotation
There
is
is
1 given in the Epistle of Barnabas.
of Paul and Barnabas, spoken in the vicinity of Antioch, "through many tribulations we must enter into the
in the
mind of St Paul
"
:
We
told
find
it
in his
We
;
even as
you beforehand that we are to suffer affliction 3 it came to pass, and ye know "; and in his
words are
:
"But whether
.
.
we be afflicted,
it is
for
your comfort, which worketh in the patient enduring of the same sufferings, which we also suffer." 4
It will be recalled how the Lord at the time of Saul's conversion said to Ananias, " I will show him how many
things he
1
must
suffer for
My
oi
name's sake."
6f\ovrfs
/Me iSelv
Barnab.
vii. 11.
ovrta,
<fnjffit>,
ical &\j/<urOa.i
pov
rijt 2
4
jcat
iii.
4.
2 Cor.
i.
6.
Acts
ix. 16.
98
St John makes mention of the same warning in the " Fear not the things which thou art about Apocalypse to suffer. ... Be thou faithful unto death, and I will
:
life."
"
said, It
must needs
be that
blessed,
He
says, is he
by
whom
and
woe
(to
him) by
whom
The saying is quoted in the Clementine Homilies. 2 The first part is new the second part is the statement known to us (in slightly varying form) in St Matthew 3 and St Luke. 4 The contrasted parallelism in which the saying reaches " us the first part being the statement," and the second
:
complementary statement" (the frequent recurrence of which has been already commented on), 5
part
"the
goes a long way towards justifying our acceptance of the two parts as forming together the original saying as
given by our Lord.
It is possible
Romans shows
1
two parts
TA dyada
dvAyKi)
xii.
29.
o TTJS
a\rj6flas
irpofirjTijs
bjjiolus
efirj
\8eiv 5 ft,
3
/jLcLKapios
5,
<f>7]alv, Si'
06 epxerac
Kal
TO. KOLKO.
e\6eii>, otal 8
o3 epxercu.
4
Matt,
xviii. 7.
Luke
xvii. 1.
See p. 12.
99
complains that he was slander" Let us do evil, that good ously reported as saying, x come." may
He
Dr Rendel
Harris
notices
that
the
"Homily of
Aphraates" introduces the "saying"' with the words " It is which is, of course, a testimony towritten,"
wards genuineness. The remark as to the " blessedness of him, by whom good deeds come," adds distinctly to our knowledge
:
to say, as
some
addition
is
come,
re-set, is
apparently to prefer
Christ said, to
"
I may
find you
3 Clement of saying is quoted by Justin. Alexandria has the sentence in much the same form,
The
but attributes the words spoken to the Eternal Father 4 and Xilus quoted by Anastasius of Sinai has the saying,
:
"Such
Lord."
1
Rom.
iii.
8.
X/>WTOS elirev
iv oTj
&* u^tas /caTa\d/3u>, iv rofirois /cai Kptvu. 4 40. Clem. Alex. Quis dives, v.
5
fvpu
Nilus ap. Anast. Sin. Quest, fff, T04.0VTOV ffe KplVU, <f>1)ffill 6
iii.
(Migue 89,
p. 357).
olov
ybp
K.UplOS.
100
It
seems probable that the saying may have formed of St Matthew's account of the evil servant who part
"
shall say in his heart,
My
lord
tarrieth
and
shall
begin to
come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder and
l appoint his portion with the hypocrites." The same truth seems pointed out in Ezekiel
"
:
There-
fore will I
judge you,
house of
Israel, every
"
2
;
one
and according to his ways, saith the Lord God " to in another and According passage thy ways, again
:
according to thy doings, shall they judge thee, saith the Lord God." 3
" As St John gives us similar words of Christ,
I judge."
4
hear
St Paul may seem to have the meaning in view when he remarks to the Philippians " Not that I have already obtained, or am already made perfect; but I
:
may apprehend
that, for
which
was apprehended by Christ Jesus." 5 Our Lord in the saying would appear to be
uttering
!
a solemn warning against that frame of mind, alas not uncommon, which is always meaning to lead a right life
about doing so. Most Christian people set before them as an ultimate possibility and
sets
Ezek.
xviii. 30.
John
v. 30.
12.
101
to hope, the attainment of heaven, but are very ready which must precontinually postpone the preparation
Christ
would
here, as elsewhere,
it
remind us that as
He
finds us
too often
may be
we must
strive so to
run, as to obtain.
"
For He said
is
before to us
when He taught
that that
which
weak
and may
We
may compare
our Lord's
St Matthew, "They that are whole have no need of a physician, but they that are sick." 2 " For what the St Paul remarks in the Romans
words
in
was weak through the condemned sin in God, sending His own Son
in that
it
. .
.
the flesh."
" To the again he remarks weak, that I might gain the weak."
And
weak
4
he quotes the divine reply to his complaint as being " My grace is sufficient for thee for My power is
:
made
1
perfect in weakness."
c.
26.
ir/wAt-ye
s
yap
rifuv,
ore
eSiSaa'Kev
2
on
ffuBrifferai.
Matt.
ix. 12.
Rom.
viii.
2 Cor.
xii. 9.
102
There is an interesting remark in Minucius Felix' " Octavius " " For fortitude is made strong by weaknesses." l We may also compare " from weakness were made strong." 2
:
again the Lord says, He that is married, him not put away his wife: and he that is not He who has agreed not married, let him not marry.
let
"And
to
marry for
The saying
:
the purpose
of chastity,
let
him remain
3
unmarried."
is
and
seems to put in a slightly different setting St Paul's words " But unto the married I give charge, yea not I, but the Lord, that the wife depart not from her hus-
band
his wife."
?
And
again,
Seek
not to be loosed."
"
For
The untested
man
is
un-
worthy."
1
ii.
tatibus roboratur.
2
3
iii.
15, 97.
/tnj
ird\iv 6
Kvpik
(fnjcriv
yrtfjias
/j.ij
/J.T]
ya/j.^ffas
yapelTU'
5
6 (card irp60<Tn>
&ya.fj.os Sia/jLevtru.
103
is
borne out
known of
He
says, lest
ye enter into
For there had been a saying before temptation. (of the Lord) that no one who was untried would gain
.
.
"
:
Blessed
is
the
man that
for when he hath been approved " 4 and St Peter also crown of life " 5 of the benefit of manifold speaks temptations." It is by no means improbable that our Lord gave
he
utterance to
Christians
this.
The
early
to be
tempted not
only by temptations, but by the more cruel trial of persecution and martyrdom.
" For
it is
made
holy."
The saying
1
is
8.
\eyei yap
1}
Const,
ii. 8.
\eyet yap
ij
ypaifr/i
rif
tentationem.
4
Nam
et pr<ecesserat
intentatum regna
Jas.
i.
crelestia
dictum consecutumm.
Domini) Nerninem
5
12.
i.
1 Pet.
i.
6. cl
Clem. R.
46,
2.
104
St John's words may possibly refer to the same " And for their sakes I sanctify myself, that thought themselves also may be sanctified in truth." l they
:
Clement of Alexandria groups the saying with the " For it is written, With the
:
man thou
elect,
shalt be guiltless,
elect
thou shalt be
perverse.
for they
shalt be
:
who
cleave to
them
shall
be made holy."
"[The Lord] Himself instructing and warning us, So see ye Me in yourselves, as any one of you sees himself in water or in a mirror."
.
. .
" " de Montibus given in the treatise attached to the works of Cyprian. 3 It may be compared
The saying
is
" Thou hast seen thy brother, thou hast St John gives words of our Lord
:
somewhat
similar
"In
"
I
5
am
in
My
Father, and ye
:
in
;
St Paul remarks
John
KO.I
xvii. 19.
v. 8, 53.
yeypairrai 5e
?crri,
ft-era,
fay
3
^K\CKTOV
t/cXeKrds
Kal
/xera ffrpefiXov
StotrT-pe^eis
(sf.
avrols ayiaadriffovrai. Pseudo-Cypr. de duob. Mont. c. 13. Ipso nos instruente et monente ita me in vobis videte, quomodo quis vestrum se . Domino) .
oi Ko\\w/J.evoi
.
&n
videt in
4
aquamaut
xiv. 20.
in speculum.
6
John
Gal.
ii.
20.
105
darkly."
The
"
saying
;
authority
but
it is
does not come to us on very strong quite possible that our Lord thus
spoke.
"
[How that
the Presbyters,
the Lord's
disciple, have mentioned that they had heard from him] how that the Lord taught concerning those times and
The days will come in which vines shall grow, each having ten thousand stems, and on each stem ten thousaid,
sand branches, and on each branch ten thousand shoots, and on each shoot ten thousand clusters, and on each
thousand grapes, and each grape, when And pressed, shall give twenty-Jive measures of wine. when any of the saints shall have taken one cluster,
cluster
ten
lam
me: by
means of me,
ten
bless the
Lord.
"Likewise also that a grain of wheat would produce thousand ears, and each grain ten pounds of fine
:
clear flour
and
so all
proper nature
is
and
all anithe
received
from
earth,
and
.
in
.
concord,
being
subject to
men with
all subjection.
"
And
Jas.
i.
23.
106
And when Judas, the traitor, not did, believe, and asked, How shall such says, productions proceed from the Lord? the Lord said,
them that
he
They shall
see
who
This extraordinary saying does not reach us very Irengeus relates that Papias roughly gave directly.
it
who had
heard John
The
saying, as
and has probably grown in the tradition but that our Lord said something of the kind is extremely likely.
Isaiah has an equally mysterious passage
"
:
And
the
wolf shall dwell with the lamb, and the leopard shall
1
Iran.
v.
33.
Quemadmodum
viderunt,
Venient de temporibus illis docebat Dominus et dicebat quibus vinese nascentur singula dena millia palmitum habentes, et in uno palmite dena millia brachiorum, et in uno brachio palmitis dena millia flagellorum, et in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia acinorum, et unumquodque acinum expressum dabit viginti quinque metretas vini. Et cum eorum apprehenderit aliquis sanctorum botrum,
dies,
modum
in
alius clamabit botrus ego melior sum, me sume, per me Dominum Similiter et gramtm tritici decem millia spicarum generabenedic.
turum,
et
:
mundae
et
bilibras et
similse
clarse
herbam secundum
iis
congruentiam
consequentem
et
omnia animalia
.
.
cibis utentia,
fieri,
subjecta
a
in
non Domino
ilia.
credente et interrogante
perficientur?
dixisse
Quomodo
Dominum
Videbunt,
107
down with
and the
the kid
and the
;
calf,
lion,
fatling together
and a
little
lead them.
their
young ones
down
together
and the
lion shall
And
asp,
put
hand on the
basilisk's den.
They
:
destroy in
full
l
all my holy mountain for the earth shall be of the knowledge of the Lord, as the waters cover
the sea."
" Behold the days come, saith the Lord, that the plowman shall overtake
Amos
the reaper, and the treader of grapes, him that soweth seed and the mountains shall drop sweet wine, and
:
all
the
the Apocalypse
The earth also shall give its fruits ten thousand fold, and on one vine there shall be a thousand stems and each stem shall produce a thousand clusters
:
shall
each grape shall produce a cor of wine and those who have hungered shall be made glad, for indeed they shall
see wonders daily."
1
Amos
ix. 13.
Apoc. Baruch xxix. Etiam terra dabit fructus suos unum in decem millia, et in vite una erunt mille palmites, et unus palmes faciet mille
3
botros, et botrus unus faciet mille acinos, et unus acinus faciet corum vini et qui esurient jucundabuntur, iterum autem videbunt prodigia
:
quotidie.
108
mysterious and
may be taken
as
was
indeed a power. St Matthew's words remind us that our Lord insisted on this truth " If ye have faith as a grain of mustard seed, ye shall say unto this mountain,
:
Remove hence
and nothing
to yonder place
and
it
shall
1
remove
shall
regarded by most writers as having, possibly, not the same strong claim to be genuine utterances of Christ as those that
sayings
that
THE
"
"
follow
are
precede.
It is extremely likely, however, that some of them be " Sayings of Christ."
may
They
are,
"
[Blessed
is
the
man
for
crown
Him."
The verse we have already in St James 1 but it will be noticed that we nowhere have exact words oj " our Lord, in which the reward of the " crown of life is definitely promised. That our Lord did sometime
:
make such
1
a promise
:
is
highly likely.
St Paul
in the
Corinthians remarks
Jas.
i.
"
Now they
-rijs
"<*";*,
do
it (ie. strive)
to
12.
fj.a.Kdpios
dinjp
/j.evos
to
avrbv,
109
110
receive a corruptible
but
we an incorruptible "
"
:
l
;
and again
is
in his Epistle to
for
Timothy
Henceforth there
laid
up
me
2 Lord, the righteous judge, shall give me at that day." St Peter too seemed to know of some definite saying " to this effect, for he says And when the chief Shepherd
:
be manifested, ye shall receive the crown of glory, which fadeth not away." 3
shall
Also,
in
the
ascribed to "the
lived again,"
first
"Be
crown of life."
And
again,
is
He
that
we may compare " These things saith holy, He that hath the key of David, He
:
and none openeth. Hold fast that which thou 5 that no one take It may be that hast, thy crown." these two sayings in the Apocalypse were prompted by
.
. .
is
Some
1
light
is
'iva.
ij/j.eis
2 Tim.
iv. 8.
rrjs
diroSuxrei
3 4
fj.oi
6 Kvpios dv dKelvrj
rf
i)ij.epq..
1 Pet. v. 4.
...
KOfj.ie'ia'df
Apoc. Apoc.
ii.
10.
ylvov
iriffrbs
rov afj.apdi'Tivov rrjs 56r;s ffre(pavot>. &XP 1 OoLvdrov Kal SUKTW <TOI rov ffre<f>a.vov
iii.
11.
111
own garment
shining.
For
this is
l
he
who
receiveth the
his head."
him
saying,
What
of the
earth, from
whom
do they receive
toll
or tribute
from their sons or from strangers ? Peter saith to him, From strangers. Jesus said to him, Then are the children free ? Simon said, Tes ! Jesus saith to him,
lest
Then do thou give also as being an alien to them ; but we cause them to stumble, go thou to the sea and
fish that first cometh up,
his mouth, thou shalt find
shekel lying.
thee."
Me
and
This appears to be an interesting variant of the 2 passage about the tribute money in St Matthew, and
is
It
found in the Codex Algerina3 Peckover (Ev. 561). seems to be confirmed by the Arabic Harmony of
the Diatessaron, save that the query is left out after "Then are the children free." Possibly the Arabic
common
1
Harmony, and the Codex, both borrowed from some and this theory receives some original source
;
Ada
icrriv
iSoi>
vvyj^xiiv /tow
?rot/x6s
l<mv,
yap
2
tyuv rb fanrrov fvSvfia \afnrp6v' eti/rdy 6 \a/j.^dvwv rbv ffTfQavov TTJS x a P* J **"* T '? J xe^aXjjs avrov.
o
ianv
112
The sense of the support from the old Latin text. seems the above passage improved by rendering, and
the sequence more natural. 1
"/
men
day of judgment The saying comes from Codex C of the Palestinian Syriac Lectionary of the Gospels, edited by Mrs Lewis and Mrs Gibson. It was noticed by Dr Rendel Harris in 1893, and from its parallelism to a saying of our Lord
in St
It will
Matthew
Every
idle
word
that
men
shall speak,
2 they shall give account thereof in the day of judgment." And it will be noticed that our Lord goes on directly to " For by thy words thou shalt be justified, and by say, thy words thou shalt be condemned." Inasmuch as the
parallelism
is
may be
an implied reference to the new saying we are consider" He who refrained from idle words would be ing,
justified,
he who, alas refrained from the needed good words would be condemned." Thus the new saying may be a necessary complement
further,
!
and
1 Codex Alg. Peckover. The particular passage, which varies from St Matthew, has these details which are noteworthy S.pd -ye I\ev0fpoi etfftv ol vloi ; i<jrr] 2,ifj.u>> Na/. Xy o 'iTjcroDs Aos oZv Kai ffv, ij
.
. .
dXXir/jios avrGiv
...
'
Matt.
xii. 36.
113
difficult
task incumbent
upon
us, that
when we thoroughly
know
on,
life.
that rebuke
speak the
word of kindness which may cheer a brother worn and weary, perhaps, with the struggle of
is
speaks the truth in love. It may be necessary at times to utter the word of stem condemnation, and it may be necessary at times not to
forget the
case, if
That man
truly brave
who
word of genuine kindly sympathy. In either the right word be not spoken the command
:
of Christ will have been unkept. St James's words " be remembered To him therefore that knoweth may
to
it
not, to
him
it is
sin."
"And
"And
woe
to
Ephraem
it
Syrus.
From
its
form
Ephraem
,
Syr.
opp.
i.
(J.T)
30.
/tat
/xawiptot
ol
tXerparrft Sri
e?
(\f^ffcuriv
on
114
"For judgment is without mercy to him that hath showed no mercy mercy glorieth against judgment." 1
:
quoted by Ephraem among other pasfrom the sages Gospels, and therefore, presumably, it may be considered that he regarded it as a saying of the Lord.
is
The saying
1'
For
and I not amongst them." The quotation is from the " Sinaitic Palimpsest of the Four Gospels," edited by Mrs Lewis. 2 From its parallelism, it would seem likely to be
My name,
genuine, and would form the complementary statement " For where two or three are to St Matthew's words,
my
name, there
am
I in
the midst
Bezse,
and the
"Accordingly in the 'Preaching of Peter' the Lord says to His disciples after the Resurrection, '/ have chosen
you twelve
1
disciples,
"
Jas.
ii.
13.
The Four Gospels from the Sinaitic Palimpsest, A. S. Lewis, p. xii. 3 Codex Cantab. (D) Matt, xviii. 20. owe eiaiv yap Stio T) rpeis ffwyy[itvoi els rb fj.6v 6i>ofj.a Trap' oh OVK el/j.1 iv yaecry avruv. 4 Codex Sangermanensis (g 1 ) Matt, xviii. 20. Non enim suut connon sum. gregati in nomine meo, inter quos ego
5
vi. 6, 48.
(prjffi
Ki'pt6s
tcpLvas
115
This would seem to be little more than is told us by "l and St John, " Did I not choose you the twelve ? " I know whom I have chosen."
again,
"
to
His
Apostles,
Should then any one of Israel be willing to repent, so as to believe on God through My name, his sins shall be
forgiven him. After twelve years go out into the world, lest any one say we did not hear."
The passage is quoted in Clement of Alexandria. 3 It will be remembered that St Luke, in the Acts, makes our Lord charge His apostles "not to depart
from Jerusalem but to wait
Father."
4
for the
promise of the
long they did actually wait there we not told. are There is mention of the twelve exactly
5 years' limit in Apollonius.
How
[According to some who alter the Gospels] (Christ " Blessed are they who have been persecuted says) through righteousness, for they shall be perfect: and blessed are they who have been persecuted for My sake,
1
John
John
xiii. 18.
Siar ovro
<f>ri<riv
~K.vpt.ov
rots a7rocrr6\ois' eav fj.v ovv TIS 6e\ri<rTj TOV 'Icrpar/X fifTavorjffcu.
O.VT<J>
ee\0ere
eij *
TOV
OVK
7jKOVffa.fj.ev.
Acts
i.
4.
116
The quotation is from Clement of Alexandria. 1 The parallelism of the two sentences would seem to make for the genuineness of the " saying," and the
beauty of
it is
marked.
to point out
the refining
Christ's
sake
of peace where
this,
what
ages must have been to many a troubled, life past, they who have persevered will enter on that life from which
fled
away.
" The
Word
:
reason kiss (a
says to us, Should any one for this woman) a second time because she pleased
him
(he sins)
extreme caution in the kiss (or rather the salutation), as knowing that if perchance it should be sullied by
thought,it
would place them out of the pale of eternal life." 2 The passage comes from Athenagoras.' It is well
Clem. Alex. Strom,
(pijcrLv,
iv. 41.
ois -rives
rwv
/j-eraTLdevTOiv
rd evayyeXia
avrol ecovrai
Ma/cdptot,
reXeiot,
oi
SLKOuoativri's,
STI
/cai /aa/cd/not
2 Athenagoras, Legal, xxxiii. ij/juv \eyovros TOV \6yov' edv TIS 5ia oCrws TOVTO eK devrepov /caTa^iX^crT;, fin ijpecrfv dvri^' Kal eirt<t>epoi>TOS. oZv dKpipuHraffdat TO <pi\T)fM, fj.d\\ov 8t rb irpoffKvi'rj/j.a Set, us, et irov fJUKpov
TTJ"
a. aiuviov rtfevros Sia-voip TrapaOoXuOfirj, ef ^yuas TTJJ
117
even
clearly taught that a bridle must be placed The saying is hardly stronger our even upon thoughts. " I say unto you than our Lord's words in St Matthew,
and
He most
woman
to lust after
her, hath committed adultery with her already in his 1 The allusion must be to the kiss given either heart." in the Liturgical service or otherwise,
which
is
so often
mentioned
3
in the Epistles.
"
a holy kiss."kiss."
the brethren with a holy "Salute one another with a kiss of love." 4
"Salute
all
"For He (Christ) said, And there shall be schisms and heresies." The saying comes from Justin and is placed immedi.
words
"
:
Many
shall
come
in
My
name,
outwardly clad in sheep skins, but inwardly they are 5 It occurs again in the Didascalia ravening wolves."
:
"
said,
and schisms." 6
strong sentence
1
also heresies
2 *
among
Matt.
1
v. 28.
jfoju
xvi
16
Thess. v. 26.
c.
1 Pet. v. 14.
yap- ro\\ol eXeiWreu erl rt? dvopari pov, ^wOev evdfSvftfvoi Stpfiara irpofiaruv, fouOev 5^ ciffi Awrot
ei-re
xxxv.
apvaffs' Kal Itrovrai a-xlffuara KO! aiplcreis. 6 Didasc. vi. 5. us xai 6 Kvpios Kal ffdrrrjp
-ijnuv
ftp/i),
&TI f
118
has been thought by some that the force of the word must (Set) may refer to St Paul's
you."
It
knowledge that our Lord had made some utterance on the subject. Certainly the fact of schisms and heresies
within the Church, owing doubtless to many and various regrettable causes, is only too sadly manifest and it
;
may
He
spake
to us,
Accept
The saying
Documents."
2
is
followers against the encumbrance of riches and worldly possessions. In His charge to the Twelve Apostles, He warned them to
silver,
and
staff.
The
Syrus
:
"
saying is supported by a passage in Ephraem " I heard the good master saying in the holy
"
Gospels to His
earth." 4
1
own disciples, Possess nothing upon the Clement of Alexandria has the phrase, "Possess
p. 20.
s
2 4
Matt.
x. 9.
Ephraem
Oeiois
TOIS
7175
TOU yiip dyadov 8i5a.<ri<d\ov iJKovffa eV ^cnwros rots eavrou /j.a6-r)Taif /j.-ydtv
119
may
present day.
Buy for yourselves, He says, ye sons of Adam, by means of these things that pass away which are not yours, that which is yours, which passes not away" The saying is quoted by Ephraem Syms, 2 and may
well be compared with the previous saying.
"
would seem to be a comment on the sin of using wealth improperly, as is pointed out in St Luke's 3 parable of Dives and Lazarus.
It
is
It does not seem quite certain from the text that this a saying of the Lord, though it probably may be.
"As
want, so also while they were leading a solitary this state of sadness, He consoled them, saying,
in
Where
there is one, there also am I : lest any one should be saddened by solitude, because He Himself is our joy and He Himself is with us. And where two are, there also
will
be,
And when we
1
because His pity and grace overshadow us. are three we assemble as into the
2
filii
Ephraem
est,
salv. 13. KTycracrde Brjcavpoii^ fv ovpavd. Emite vobis, ait, o Syr. Evang. Cone, expos, p. 163. per haec transitoria quae non sunt vestra, id quod vestrum
transit.
Luke
120
Church, which
express image."
The passage is from Ephraem Syrus, 1 and would seem to show that our Lord said, " Where there is one, there also am I ; and Where there are two there also
will
be."
St
Matthew's
words
may be compared
.
. .
" For
that
to
him
2 St John's words are, knocketh, it shall be opened." " If a man love he will Me, keep My word, and My
passage Ignatius prayer of one, or two, has such power how much more " shall that of the Bishop and all the Church ? 4 " For if the In Pseudo-Ignatius comes the comment prayer of one or two has such power so that Christ
: : :
Father will love him, and we will come unto him and make our abode with him." 3 " For if in There is a similar the
Ephraem
xiv.
Sicut in
soli-
ita et
vitam
tariam agentes in hac tristi conditione consolatus est dicens Ubi unus est, ibi et ego sum, ne quisquam ex solitariis contristaretur, quia Et ubi duo sunt, ibi ipse est gaudium nostrum et ipse nobiscum est.
et ego
ero,
quando
tres
Et quia misericordia et gratia ejus nobis obumbrat. sumus, quasi in ecclesiam coimus, quse est corpus Christi
3
Ka.1
perfectum et imago ejus expressa. 2 Matt. vii. 7. 4 el yap fvbs Ignat. ad Ephes. v. 2.
i<TXi> v B
John
xiv. 23
devrepov Trpoffevxi
Ka.1 irda"r)s TTJS
^X e '>
7r <$ (r
/JLa\\ov
v.
TJ
re rov eiriffKbirov
et
KK\r)<rias.
Pseudo-Ign. Eph.
yap
Trpoffevxv
ev avrois evrdvai.
121
" When He is called by any one of passage endureth not to shut His ears to us." l He us, " " The saying in the Logia should be compared, p.
63.
It
commandment from Him to preach to make disciples of all nations, and to baptise them into His death by the command of the God of the universe, who is His Father, by the witness of the Spirit, who is His Paraclete." The passage is quoted in the Constitutions, 2 and is
Having
received a
the Gospel to the
"
borne out by several other passages where baptism is mentioned as being " baptism into the death of Christ" It will be remembered St Matthew has "baptising
them
into the
name
of the Holy
Ghost" 3
all
of the Father, and of the Son, and " Are ye St Paul has the words
into Christ Jesus
ignorant that
were baptised into His death." 4 And he further clearly associates the other great sacrament of the Lord's
" For as often as ye Supper with the death of Christ eat this bread and drink this cup, ye proclaim the Lord's
death
1
till
He
come."
c. xvii.
wp
oux
Xa/3<W
6ro\V
o\ov rov
Qavarov.
3
K&fffjutv
Kal fjLa6rjrevffai
*
ram
rt>
ei's
e0nj
/cat
fiarriffai
* 1
rdr airrov
Bom.
vi. 3.
122
"
to
your-
selves
a father upon
the earth.
For upon
heaven the Father, of whom is all fatfierhood both in heaven and upon the earth." The quotation is from Clement of Alexandria. 1
lords, but in
seems to be a grouping of our Lord's words in St Matthew "And call no man your father upon the earth" 2 with St Paul's words in the Ephesians
It
"...
whom
is
in heaven
and on earth
named."
A
4
similar passage
occurs in Corinthians
"Yet
to us there
the Father, of
whom
Lord spoke the saying in full, and we have in St Paul's remark to the Ephesians a repetition of the second
part.
"
am
the gate
of
life
into life"
5 quoted in the Clementine Homilies, and would seem to be hardly more than a variant of
This saying
is
Me
1
if
in
"
am
the door
20.
$i\a\v 6 Kuptos
eavrois irartpa
irar-rip,
yap
iii.
obpavois 6
oC
Traffa.
jrarpLa
i>
re ovpavois,
3
2
5
Matt, xxiii.
9.
iii.
Ephes.
cpov
15.
aXTjtfr;*
1 Cor. viii. 5.
TT/JCX/^TTJS
-ri\v
Clem. Horn.
elfjn
tj
52.
&v
fyu
123
The form of
the saying
however, striking,
of meaning.
conveys a
new shade
"
is
kind
and merciful."
This saying occurs in Justin,'2 and is merely a variant. " And be ye kind St Paul gives us a similar saying
to one another,
even as
God
Luke
are
4
"
Be ye
It will
merciful,
merciful."
be seen
one to be aimed
at,
inasmuch as God
is
kind.
"
your enemies,
and
is
The saying
John
x. 9.
i.
Justin M. Apol.
15.
ws
Aral
KO.I OlKTlpfJ-WV.
Ephes.
iv. 32.
Luke
vi. 36.
'
Didasc. v. 15.
5iA TOVTO
vfj.uiv,
*raf
e? eu'ayyeX/<(> TrpodpijKa.
oi
inrfp
6
rwv
Matt.
f-)(jSp^av
KOI /zajcd/Hot
TfvOovvres
irtpi rrjs
ruv a
djrwXeias.
v. 4.
124
There
to bear
another passage in the Didascalia that seems " Therefore when ye fast, pray for upon this
:
"
If any
man
up
self and
take
Me."
The
saying,
force here
a well-known one, but gains in by the addition of the word rejoicing, is given
is
which
in Macarius. 2
It brings to
in St Paul's Epistle to
3 Rejoice in the Lord alway Clearly even the burden to be borne by us, which is the cross
the Philippians
of the Lord, must be borne with rejoicing and accepted willingly as for our good.
whom also
the
Lord with
bitter-
and
severity declared
phemed
the spirit
His mind : saying that they and false teachers, who have blasof grace, and who, after the grace,
from Him.
To
whom
it
shall
vr\ oreu'ere
Macar. Horn. v.
Phil.
v. 4.
6.
et TIS
0A
diriau
ijfjiepav
JJLOV dXOt'iv,
airapv7i<rdff()u
eavrbv
Ka.1 dpdrii}
/JLOI.
125
come."
" The " saying comes from the Apostolical Con1 and stitutions, may possibly be a conflation of St Matthew's passages "But whosoever shall speak against
:
it
shall not
to
come
later on,
"
For there
"
prophets."
It
may
not give us
much
that
is
new.
If any one
My
life."
is
The quotation
a variant.
2
is
apparently
St Matthew
"
are,
My name's
Kal
o
Ki'ptos
hundred
vi.
fold,
o&rot
and
ei<ri tiffl
Const,
18.
TC/H
n-iKpuj
iJ
dire^varo X^ywr
cs
Sri
r6
Trvev/jLa TTJJ
x a P'
Swpedv nerd
2
-rt\v
p.
ws KO! o
fjtov,
icvpios
tv
ci
Sti rb SvofuL
tv TTJ
aluviov
3
126
"
How shall not the Lord, even now, say to such a one, " The Gentiles are justified above you ? The saying comes from the Constitutions, 1 and is
spoken to those
who
care
for
A
is
was
St Paul's mind
when he
wrote,
2
" But
by
their
(i.e.
Gentiles, for
to provoke
them
to
jealousy."
"Jesus the Life-giver answered, and said to His Apostles, Blessed is he who has crucified the world, and
not
let the
Dr
"
The
cross of our
Lord Jesus
It is possible that
"
in
mind
when he
1
thus wrote.
ii.
Const,
t-ffVTJ
60.
TTWS 5
TO, 2 3
VTT^p V/MS.
Rom.
xi. 11.
Jesus, der Lebendige, antwortete und sprach zu seinen Aposteln, Selig ist der, welcher die Welt gekreuzigt hat und nicht die Welt hat
Vol.
viii.
Altchristlichen Literatur,
Gebhardt
127
Be
ye brave in war,
and
and thirteenth
centuries.
It
still
older
work of the
The saying is introduced by the following note " This word which I now declare unto thee, our Lord uttered
at a time
when He dwelt
in the
admonished
all that were there to fight bravely and because the fight was strong to master and difficult to
undertake, He promised them that great reward, provided they would undertake the conflict." We may compare the words in the Epistle to the Hebrews concerning the faithful " who subdued kingdoms obtained promises waxed mighty in war." 2 There are similar words in the Apocalypse " And the the great dragon was cast down, the old serpent
.
.
he (the Angel) laid hold on the . and bound him for a dragon, the old serpent thousand years." 4
again,
. .
And
"And
Old Engl. Hvm. ed. R. Morris, Early Eng. Text Soc. 3 4 Heb. xi. 33. Rev. xii. 9. Rev. xx.
2.
128
There are words as to the kingdom in St Peter's second epistle " For thus shall be richly supplied unto
:
you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ." l
is
but
bridge, over
to
build your
is
noticed in Miss C. F.
India, entitled
Gordon-Cumming's book on
Himalayas."
It is inscribed in
is
"In the
now
It is
indeed a strange place for a saying of our Lord to be found in, and yet its very strangeness a Christian precept in a decidedly non-Christian country may
point
to
probably
may
known
source.
1
Pet
i.
11.
TURNBULL AND