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THE
NEW TESTAMENT IN THEAPOSTOLIC FATHERS
BY
A COMMITTEE OF THE OXFORD SOCIETY
OF HISTORICAL THEOLOGY
OXFORD
AT THE CLARENDON PRESS
1905
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HENRY FROWDE, M.A.
PUBLISHER TO THE UNIVERSITY OF OXFORD
LONDON, EDINBURGH
NEW YORK AND TORONTO
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PREFACE
THIS work had its origin in a resolution passed by the
Society of Historical Theology, in Oxford, appointing a small
Committee to prepare a volume exhibiting those passages of
early Christian writers which indicate, or have been thought
ERRATA
Page 51, line n,/or passage read Epistle
54,
60,
73,
80,
81,
81,
83,
137,
read (49)
15, insert Polycarp before (75)
32, for Symrn. read Smyrn.
24, omit Luke 926
;as also
2, for fy read f)
7, this sentence should follow on (97)
4 from bottom, for (93) read (92)
a from bottom, for 123 read 125
N.T. in Apostolic Fathert.
there can be no reasonable doubt, either because theyare
expressly mentioned, or because there are other certain indica-
tions of their use. Class B comprises those books the use of
which, in the judgement of the editors, reaches a high degree
of probability. With class C we come to a lower degree of
probability ;and in class D are placed those books which may
possibly be referred to, but in regard to which the evidence
appeared too uncertain to allow any reliance to be placed uponit. Under each author the books of the New Testament are
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01
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PREFACE
THIS work had its origin in a resolution passed by the
Society of Historical Theology, in Oxford, appointing a small
Committee to prepare a volume exhibiting those passages of
early Christian writers which indicate, or have been thought
to indicate, acquaintance with any of the books of the NewTestament. Beyond the appointment of the Committee, the
Society has no responsibility whatever for the work, and the
judgements which are expressed belong to the Committee alone.
The present volume deals with the writings of the Apostolic
Fathers, in which information is scanty, and traces of de-
pendence on the Scriptures of the New Testament are most
open to doubt. The editors are quite aware that their judge-
ments may not command universal assent;
but they mayclaim at least that these judgements have been carefully
formed, sometimes after considerable hesitation, by men who
are not without practice in this kind of investigation. It
is hoped that the book will not only provide the student with
useful material, but afford him some helpful direction in
reaching his own conclusions.
The first duty of the Committee was to agree upon a plan.
It was decided to arrange the books of the New Testament in
four classes, distinguished by the letters A, B, C, and D,
according to the degree of probability of their use by the
several authors. Class A includes those books about which
there can be no reasonable doubt, either because they are
expressly mentioned, or because there are other certain indica-
tions of their use. Class B comprises those books the use of
which, in the judgement of the editors, reaches a high degree
of probability. With class C we come to a lower degree of
probability ;and in class D are placed those books which may
possibly be referred to, but in regard to which the evidence
appearedtoo uncertain to allow
any
reliance to be placed upon
it. Under each author the books of the New Testament are
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iv PREFACE
arranged in accordance with these four classes, except that the
Gospels are reserved for a section by themselves after the other
writings. In dealing with the Gospels the following division
has been observed : First are presented references to the
Synoptical Gospels severally ; secondly, references to Synoptical
material, where the individual Gospel cannot be distinguished
cases to which the above classification seems inapplicable ;
thirdly, references to the Fourth Gospel ;and lastly, references
to apocryphal Gospels. Under each class (A, B, C, D) the
books follow one another in the present canonical order;and
the passages cited under each head are arranged in the order
of probability, according to the editors' judgement, and marked
a, b, c, d symbols to which an explanation will apply similar
to that which has been given in connexion with the capital
letters.
The quotations are printed in parallel columns. The first
presents
the
quotation containing
the
supposed
reference.
The second exhibits the corresponding passage, or passages, in
the New Testament, quoted from the text approved by our
English Revisers, with references, when necessary, to various
readings. A third column, when required, contains illustrative
passages from the LXX (the text of Dr. Swete's edition being
used) or from other writings. Underneath the several quota-
tions arecomments, calling
attention tospecial points,
or
indicating briefly the grounds of the editors' judgement. In
class D references are given without the text in several
instances, because, though they have been cited in evidence,
they did not appear to deserve serious recognition. In
addition to these a great many passages were examined
by the Committee, but are not mentioned because the Com-
mittee came to the conclusion that there was no serious
ground for arguing that they showed the influence of the
New Testament.
In the execution of the foregoing plan, books were in the
first instance allotted to the several members of the Committee,
in order that each might make a preliminary list of passages,
with his own judgements and comments. These were carefully
revised, passage by passage, at meetings of the Committee.
They were then arranged in what was intended to be their
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PKEFACE v
permanent form. Finally, they were once more revised by
the Committee;and in many cases previous judgements were
again brought under consideration. It is obvious that the
distinction of classes, especially between b and c, must often
have involved delicate and doubtful deliberation;
for it is
extremely difficult, where several are collaborating, to retain
at all times the same standard of judgement. But even if in
many cases other scholars may arrive at different conclusions,
the Committee hope that their labours will not be wholly
without fruit in this important field of Biblical study.
The task of final redaction and the furnishing of special
introductions were in each case left to the member of Com-
mittee to whom the preliminary work had fallen;so that the
full consensus of the Committee must be taken to apply only
to the degrees of probability assigned to the apparent traces
of given New Testament books in the authors examined.
A list of the Committee is appended, in which is indicated
the particular work for which each member is specially
responsible
Barnabas: J. V. Bartlet, M.A., D.D., Senior Tutor of
Mansfield College.
Didache: K. Lake, M.A., Professor of New Testament
Exegesis in the University of Leyden.
I Clement: A. J. Carlyle, M.A., Lecturer in Theology of
University College.
Ignatius : W. R. Inge, M.A., Fellow and Tutor of Hertford
College.
Polycarp: P. V. M. Benecke, M.A., Fellow and Tutor of
Magdalen College.
Hermas : J. Drummond, M.A., LL.D.. Principal ofManchester
College.
II Clement : (Gospels) J. V. Bartlet; (St.
Paul's Epistles)
A. J. Carlyle ; (Catholic Epistles) P. V. M. Benecke.
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CONTENTS
PAGE
PREFACE. . iii
BARNABAS i
DIDACHE34
I CLEMENT37
IGNATIUS63
POLYCARP 84
HERMAS. I05
II CLEMENT . . .
I24
TABLES OF RESULTS i37
INDEX I (Passages from the New Testament) . . .139
INDEX II (Passages from the Apostolic Fathers) . . 142
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THE EPISTLE OF BARNABAS
INTRODUCTION.
Standard of Accuracy in quotation. Our author shares
the Alexandrinism so widely diffused in the first century A.D.
throughout the eastern Mediterranean. This has its effect on
his methods in dealing with the O. T., which he uses through
the
LXX,known to him in a text which
approximatesto our
Codex Alexandrinus (but reads also at times as if revised
from the Hebrew)1
. In general 'the O. T. is quoted even
more profusely than in the Epistle of Clement, but with less
precision. The writer is fairly exact in well-known contexts
belonging to the Psalter or the Book of Isaiah;but elsewhere
he appears to trust to memory, and not to concern himself
greatlyabout the words of his author. Even when
precededby a formula citandi his citations often wander far from the
LXX, although they are clearly based upon it(e. g. Exod. 33
1"3
= Barn. vi. 8 2
).Similar liberties are taken even where the
writer mentions the book which he is quoting,' e.g. Trepas ye
rot Aeyct avrols V ra) Aevreporo/at'o), Kcu biaO^cro/JLaL irpos rbv \aov
TOVTOV ra 6iKaia>/xara fj.ov 'a sentence which, though it has all
the notes of a strictquotation, proves
to be a meresummary
of Deut. 41-23
.' The following comparison of Exod. 331" 3 and
Barn. vi. 8 may give some measure of the freedom 3for which
we must allow in considering possible N. T. citations or
echoes.
Exodus. Barnabas.
KG! flnev Kvptoy irpos Mo>v(TTJvf I8ov, ra5e Xeyei Kupto? 6 0eoV
Ilopevov dvafirjOt fVTfiiGev a~v KOI 6 EtaeA$are els ri]V yrjv rr^v dyadf)v y r)V
Xaos crov . . . is TTJV yr\v v\v &^ocra a>fj.oo'V Kvpios ra> 'A/3paa/z KOI 'l&aaK
T& *A/3paa/M *cai 'itraa/c KOI *Ia/ca>^,/cat 'laKcb/3, Kal
KaTo.KkrjpovofjLrja'aTe
\eya)V . . . Kal eiaaga) o-e fls yrjv CLVTTJV, yrjv pcovpav yd\a /cat /i\t.
peov&av -yaXa Kaip.f\t.
(See also Nos. (i) (40) below.)
1Swete, Introd. to the 0. T. in Greek, 411-413, for this and what follows.
2Comp. vi. i, where he substitutes the correct gloss r<j>
irauSl Kvpiov in
the phrase lyyiaATu poi, in Isa. 50" ;and xii. 9, where he boldly adds o vlbs
TOV &fov erf (ax&TOJV rwv fjfJLfpav to Exod. 17".3
Sanday, Gospels in the Second Century, 31 if.,reckons 16 exact, 23 slightly
variant, and 47 variant citations of the 0. T.
CARLTLE B
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2 THE N. T. IN THE APOSTOLIC FATHERS
Further we must remember that he freely blends passages
from different quarters: e.g. ii. 7 f. = Jer. 722f- + Zech. 7
10,
817;
iv. 7 = Deut 3428 + 3i
18;iv. 8 = Exod. 32
7 + Deut. 912
;
cf. ix. 8, xv. i. The same applies to his quotations from
apocryphal books like Enoch and 4 Ezra, which he also
cites with the same phrases as introduce Scriptural allusions
generally.
The formulae of citation are :Xe'yet, with 6 0eo's or 6 KU/HOS,
i] ypa.<t>r\,6
Tr/oo^TJrry?, expressed or understood;or again with the
name of the prophet in question, Moses, David, Isaiah, Daniel,
and even Enoch;
or most fully Xe'yei KvpLos (6 0eo?) tv ru>
TT/Kx^rjrr/, opifei (Kvpios) ez> aAXo> Trpo^TJTij \tyovn. Synonymous
for Xe'yei are cure, eXdXrjcre, ez/eret'Xaro. Similarly ye'ypaTrrai,
used even in citing Enoch (iv. 3, xvi.6),
and yeypa/ujueVrj?
eVroXrjy (vii. 3).The general result is an absolute doctrine of
inspiration, which equates the Divine and the human speaker
or writer, and which neglects distinctions between canonical
and apocryphal sources. In this connexion reference may be
made to vi. 13 Xe'yet 5e Kvpios, 'I8ov, TCQI& ra lo-^ara a>? ra Trpwra
(see Didascalia Apost. ed. Hauler, 75'
Ecce facio prima
sicut novissima et novissima sicut prima': cf. Apoc. 215
'16ov,
Katz^a Troito Trazrra, Hipp, in Dan. 437
tcrovrai yap ra a-\ara ws
raTrp&To): also to vii. 4, where rt ovv Aeyet *v rw Trpo^rrj is
followed by words not found in any other extant writing,
though our author has Lev. i67ff - in mind in the context.
Here the citation seems too definite(ei>
r<5-Trpo^TJrr/ coming
in betweenyey/oa/uijue'z^s tvToXijs and 7r<3? ovv c^eretXaro) to be
other than due to some written source, whether apocryphal or
a passage that has crept from the margin into the text of a
canonical book. The former view is
supported bythe
analogouscase in xi. 9 f., see below (40). So in ii. 10 Owia rw
KU/H<J>
j, 607x1] ev<t&tas rw KV/HG> Kapbia bod(ov(ra rbv
avrriv, Barnabas has been quoting certain O. T.
prophets, and continues in a way which suggests that he has
his mind on them still, j]\uv ovv OVTWS Xeyet. But while the
opening words are substantially those of Ps. 5i17
(0wia ra>
ewTJT/evfxa (rwrerpi/x/uteVoi;, Kapbiav o~vvTTpLfJiiJ.vr]v > KrX.J,
the
whole quotation actually comes from the Apocalypse of Adam
(cf.Iren. iv. 17. z).
Thus confusion of memory may explain
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THE EPISTLE OF BARNABAS 3
the case in which y^ypa-nrat introduces words found also in
our Matthew (see below).
On the whole, then, we have reason to expect that, if
Barnabas alludes to any N. T. writings, it will be in a free
and glossing way, and that sympathy with its methods and
style will be needful to appraise the likelihood attaching to
alleged cases of dependence1
. The phenomena in the section
on the' Two ways
'
are dealt with under the Didache.
EPISTLES AND APOCALYPSE
B
Romans b
(i) Barn. xiii. 7. Kom. 4S-10
f-
(
17
f-)
TL olv Xf'yeiTO> A/3paa/i, ore /zoVoy rl yap f) ypcxpr) Xe'yet;
mo-Tfvaras fredrj els 8iKaio<rvvr)v ; 'idov dc 'AjSpaa/zra> 0f, KCU f\oyl<rOi)
TeOeiicd (re, A/3paa/u, irarepa c6va>v rwv avraJ (Is SiKaioovvrjv . . . ira>s avv
TTicrTfvovTcov 6V aKpoftvorias TO)Kvplti) fXoyiffdr} j . . . OVK ev
TTfpiTOp,fjaXX'
(GL, 6fo>NC). (V dicpo(3v<TTia'
. . . els TO elvai avrov
narepa Travratv r>v iriOTevovrav 81*
LXX. Gen. I56
<al c-n-tVreva-ez; 'A/3pa/x TO> 0ew, Kat
et? bLKaioavvriv.
I74f *
Kat y(, Iboi)77 Sia^Kr] /aov /xera (rou* Kat ctrr/ -Trarrjp
7rX?]0ot>s 0v&V Kat ov KXT7^7](rerat ert ro ovopd vov 'A/Spa/x, aAA'
eorat 'Appaafj, r6 ovo^a crov' on Trarepa TroXXaii; 0v>v r0eiKa ere.
In our author's memory the 0. T. passages have become
1 The final estimate of the literary dependence of our epistle cannot be
separated from one's theory of its date, and this again involves that of its
religious standpoint. In the view of the member of committee specially
responsible for its work on Barnabas, it is most probable that the epistle waswritten under Vespasian (iv. 4 f.),
within a very few years of the destruction
of the Jewish Temple, the spiritual substitute for which, the Christian
Church, is alluded to as in process of being built up'(xvi- 10;
cf. vii. n).
The standpoint is essentially that of the Epistle to the Hebrews, as distinct
from other known types of primitive Christianity. For though they differ in
their attitude to 0. T. ritual, both interpret the ' new Law '
and its people
under the categories of the old, in such wise that the literal observances of
Judaism are regarded as at once fulfilled in essence and superseded by the
purely spiritual worshiprealized in and
throughChrist. To
both,0. T.
worthies like Abraham, Isaac, Jacob, Moses, and David were in the line of
heirship of the Promise, but not Israel at large (cf.Heb. 3-4, n). J. V. B.
B 2
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THE N. T. IN THE APOSTOLIC FATHERS
conflated with the comments in Rom. 4; for the phrase r&v
TTicrTfvovTtov bi cLKpo/Bva-Tias (by no means an obvious one),
especially as qualifying t6vG>v in Barnabas, can hardly be
explained otherwise.
(2) Barn. xiii. 2-3. Rom. 9T~18
.
aKOvo~aTe ovv ireplTOV Xaov rt ov5* ort elo~l o~nepp.a 'A/3pad/z,
Xe-y f) ypa(frr]' . . . Avo e0vrj cv TTJ TTUVTCS TKva, dXX"Ei/'lo-aaK K\r)6r)o-cTai
yao~Tpi o~ov . . . Kai 6 [tfifov dov\evo~fi o~oi (rneppa . . . eppfjdrj avTrj on 6
aio-0dv0-0ai o0etXerf . . .
err rvatv
OVTOST}
(KfWOS.
8ov\evo~ei ra> e'Xdo'oroi'i
ort [j.eia)v 6 \abs -yeyparrrat, Tbv 'laKa)/3 ^ya7n;o-a, rov
Ho~av eui
Though the passages both turn on the phrase common to
them, they use it differently, Barnabas seeing in it a prophecy
of the Christian people, Paul citing it simply for the principle
of sovereign election. Yet Barnabas often twists what he
borrows, and his knowledge of Romans is otherwise probable.
Ephesians
(3) Barn. vi. 1 1 ff.
II fTTfl ovv ava-
f)i*as fvrfj
ra>v dpapriStv
rjp.as a\\ov
TVTTOV, as 7rai8ia)V f\fiv
TTJV ^VXTJV, O)s av drjdva-
7T\d(ro'ovTOs avrovf)p.as.
. . . devrepav 7T\d(riv
CTT*ecr^drcuj/ CTroirjo'ev'
Xeyt 8e Kvpios' 'iSou,
Troto) TO. ecr^ara <&s TO.
Comp. xvi. 8 Xa-
Va(f>c<riv
rS>v
KOI (\iri<rav-
(Is TO ovofjLa Kvpiov
KO.IVOL, TrdXiv
KTl(6fJLVOl
(continued below).
14 t'5e ovv,
Eph. 2
c
c
10, 21 f.
t22ff.
2 Cor. 517
,i Cor.
avTOV yap e'oyzei> 2 Cor. 5 17 woreKTlO-6fVTS V fV XplOTW, KCUI'j) KTI(TIS'
Xptoro) I^crou. ra dp^aia22 ff*
. . . TOV 7ra\aibv av
flpwirov . . .,dvavcov-
o~0ai de rai Trvcv/jiaTi TOV
iov, yeyove Kaivd(cf.
Gal. 615
).
TOV Kaivbv avflpconov TOV
Kara Qebv KTto-0VTa(cf.
216
).
Cf. Col. 39 f- 3w*-
rbv traXaibv
. . .,
KOL
ev8vo~dfj.voiTOV vcov
TOV dvaKaivovpcvov fls
ctriyvtoo-ivKOT elicova
TOV KTiaavTos avTov.
KCLTOtKirjCraiTOV
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THE EPISTLE OF BARNABAS
o~apKivas
avTos fv crapxl
<f)avepov<T0aina
. . . \eyei' 'l8ou, \eyct Xptorov 8ia TT}S TrioTecos
Kvptos, ee\> TOVTMV ... ev rats Kapdiais vp.>v.
Tas \i6ivas /capSi'asxat
221 f-
(Xp. '1770-.)ev
<B Traa-a oiKoSo/i?) o-w-
app.oXoyoviJ.fvr] avgei els
vabv ayiov evKvpi'a),
o;
epKai t/ifis trvvoiKodo-
fj.elo~6eels KaToiKrjrfjpiov
TOV Qeov ei>
15 vaos -yap aytos,
i pov, TO) Kupt'ep
r6
TTJS Kapas.
Comp. xvi. 8(con-
tinued)-10 816 cV To>
I Cor 316f- OVK. ocdarc
OTI vaos Geou tore, Kat
TO Trvev/xa TO Qeov oiKel
ev vfj.lv ;
6 yap vaos TOV Qeov
ayios e'ortj/, ogives eo~T
vp.els.
6>s 6 Qeos KaToiKel ev
Tjfj.lv'irats ;
6 Xdyos
auToC T^S TTtcnrecos,. . .
atros evrjp.lv Trpocprj-
Tevuv, OVTOS evfjfjuv
KCLTOiKteV . . . TOVTO eOTlV
TTvevpaTiKos vaos oLKo8o-
fj.ovp.evosTW Kvpiw (see
also iv. n).
Here the phenomena are most complex, but Ephesians has
the advantage over i and 2 Corinthians in several ways, (i)
The idea of re-creation in Ephesians is really the nearer. The
context of 2 Cor. 517
(and of Gal. 615) gives the phrases a
ratherspecific
reference;while
dependenceon
Ephesiansex-
plains both Barnabas's passages. (2) Ephesians has /carotKT/rrjptoz;
in close conjunction with vabv ayioz>, as well as KaroiKi/o-cu T&V
Xpivrbv . . . . v rats KapStats vn&v (not God, as in 2, Cor. 516
)
the idea from which Barnabas starts(e/xeAAez/
. . . h fiiuv
KaroiKtiv) and the notion of the spiritual temple as in process
of building (cf.Barn. xvi. 10). (3) The mystical idea of
Christindwelling
theSaints,
or theChurch,
which Barnabas
expands in an emphatic way in 14-16, is most marked in
Ephesians (and Colossians), in close connexion with the idea
of the Church as the body or TrX^pcofxa of -Christ (Eph. i23
).
This latter thought may even determine the strange turn
Barnabas gives to the words of Ps. 4i3
,viz. cv TLVL o$0?}-
(TO/XCUTO) KVptO) TO) 060)
fJLOVKOL Sofa<r07J<70/U<U (LXX, 7TOT6 ?Jfa>
Kat6(p077<Tojui(H
TO*-Trpoo-wTTO)
TOV
0eo),as if the
Son werebodied forth in the Church and so fulfilled as to His glory
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THE N. T. IN THE APOSTOLIC FATHEKS
(cf. Eph. I18
ri's 6 TrAoCros rrjs bor)$ rfjs KXripovopias CLVTOV \v
rots aytots),even if avrov refers strictly to God.
That the ideas underlying these sections of Barnabas are so
subtle and inward, points to a source beyond common Christian
tradition, and to a knowledge of the Pauline writings them-
selves.
d
(4) Barn. ii. i. Eph. 5", 2'.
T]fJifp5)VOVV OVO~O)V 7TOVT]pS)V
KOI OTl atT)fJLfpO.l TTOVTjpai elo~W.
avTov TOV evfpyovvros f\oiTOS TTJV Kara TOV ap^ovra TTJS e^ovcrias TOV
e^owiav. aepos, TOV TrvfvfMaros TOV vvv fvcp-
yovvros fv Tols viols TTJS diretfatas.
The first of these parallels is a commonplace of early
Christian thought ;the latter has parallels in Jewish Apoca-
lyptic, e.g. Test. Benj. iii TOV de/oiou TTVCVUCLTOS TOV BeAtap, cf.
Secrets of Enoch, xxix. 5. Moreover in Ephesians it is the
aerial power or spirit (collectively), not its ruler, to which
tvcpyttv belongs.
(5)Barn. iii. 6. Eph. i
4"'.
6 fiaKp66vfJios 7rpo/3Xe\^a? as tv Ka0a>s e'eXearorjp.as
ev OVTM irpb
dicepcuocrvvT)7rio~Tvo~ei 6 \aos ov TJTOI- KaTa^o\rjs Kocrpov . .
., 7rpoopio~as
fj.a<TV fv TW fjya7rrjp.V(0 OVTOV, irpoe- rjpas fls vioOfariav 8ta 'l^o-oi) Xptorou
<j>avfp<>)vev rjfuv ircpl irdvruv. els avrov . ..,
fls enaivov dogrjs TTJS
XapiTos O.VTOV, f)S
rwrjya7TT)p.V(o.
Here the resemblances, turning on irpofiXtyas andfj
h r< fiyaTTrjuevv, seem really striking. They can only partly
be paralleled from Jewish Apocalyptic1
, which taught that
God made the world with a view to His Beloved (People),i. e.
faithful Israel. Yet probably 'the Beloved' was sometimes
applied to Messiah in particular, even in pre-Christian usage
(see
Charles's note on Asc.Isaiae,
i.
4): and so Barnabas uses
it himself again in iv.3,
8.
Hebrews C
(6) Barn. v. 5ff. (xiv. 4, xvi. 9). Heb. i 2ff-,
29ff-
(i22
, i312
).
5 ei 6 Kvpios VTrepfivev iraBtiv I2 2
vnepeivf VTavpov.
irepl TTJS fax^s ^JMWJ/, &v navros TOV 1 312
?^o> TIJS 7rv\r)s eirafa.
1 E. g. 4 Ezra 6s8 'But we thy people, whom thou has called thy First-
born, thy Only-begotten, and thy fervent Lover [? Beloved], are given into
their hands.' Comp. Apoc. of Baruch xiv. 18, with Charles's note.
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THE EPISTLE OF BARNABAS
KvptOS, 0) CITTCV 6 QeOg OTTO
ijs Kocrp.ov, Ilotifcrcopfj/ KT\.
. . . Trcoff ovv VTre/jLeivev vnb %fipbs
y, K.vpie,
6 avTos 8e, ivaKaTapyf]o~fl
TOV
6a.va.Tov KOI Tr/vfK veKpa>v u.vdo~Tao~iv
8fij) (on (V o~apK\ edei OVTOV (pavepa)-
Orjvai), vnefj,fivfv}Iva, rots irarpdo'iv
TTJV fTTayye\iav aTrofiw, KT\.
XIV. 4 ^** Was vnopcivas.
XVI. 9 avrbs cv f]piv KaroiK&v,
rots ra> Oavdradedov\a>(j.fvois t
KT\.
I, 6. g. cri /ca
rrjv yrjv edefAcXiaxras,
29roy Se (3pa%v n Trap* a
f]\aTTO)fj.vov fiXenofjifv, 'irjvovv, did ro
7rddrjp.aTOV Oavdrov . . . OTTW? . . .
vnep TTOVTOS yevcrrjTat Qavdrov.
14eVei oyi/ ra TratSi'a MicoivwvrjKfv
atuciTos /tat crapKos, fat avrbs napa-
n\r](rio)s /nereo^e TCOV avT&)j/, iva dta
TO{) OavdrovKarapyr]<rr]
rbv TO/cparos
TOV Oavdrov . . .
16ov yap 8r]irov ayyeAcov fT
<30etAf Kara navra rots
5
(>) KOI aTToAAa^?; TOVTOVS,
O(roi 0o/3a> Bavdrov did TTOVTOS TOV
f)v evo^oi ^crav
Apart from the actual phrasing of Iva K.arapyr\a-ri ....
which recalls also 2 Tim. i10
(see (19), below), the points of
contact between Barnabas and Heb. 2 in particular seem
too important to be accidental. The probability of literary
dependence on the side of Barnabas becomes enhanced when
we consider the relation of Barn. vi. 1 7-19 also to Heb. 25~9
(see
below), as well as the similar use of the same O. T. quotation,
Ps. 2 123
,in Barn. vi. 16 and Heb. 2
12
(though the wording
differs). Further, Heb. 99 13 39
may well suggest Barnabas's
Iva rots TraTpaaiv TT\V titayytXiav a7ro8(j>.
(7) Barn. vi. 17-19 (xiv. 5).Heb. 2
5~9.
fl ovv ovyiverai
TOVTO vvv, apa rjfjuv7ro85>v UVTOV
(gC. dv6pa>nov). . . vvv
ftprjKfv Trdre* OTOV Kal avTol TeAeo- 8f OVTTO) 6pS>p.fv avT<o TO. irdvra viro-
6cofj.fi> K\r)pov6fj.oi TTJS 8ia6r)KT)s Kvpiov TfTO.yp.fva' TOV oe . . . J
Cf. XIV.5 f(pavfp<*>0rj
Se(sc.
6
Kvptos) "iva KaKflvoi (the Jews)TcXeiwBaHTiv TOIS &p,apTrjfjiao~iv /cat
f)ti.els8ld TOV K\T)pOVOIJ.OVVTOS 8lO.6f]KT)V
Kupt'ov 'lr)o~ov \dj3aifjiev.
Here note the ideas of (i) lordship over things earthly as
the destiny of man, (2) its delayed but certain realization, (3)
when union with the archetypal Heritor(oz> ItfrjKe K.\j]pov6^ov
,Heb. i 2
,cf. Barn, xiv) shall reach its consummation (the
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8 THE N. T. IN THE APOSTOLIC FATHERS
of the type, x. n fin.);and elsewhere the idea that all
this was the rationale of the Divine Heritor's own '
manifesta-
tion'
andespecially
Hissufferings
: see(6). Nothing
short
of literary dependence seems to explain the appearance in
Barnabas, alone in its age, of so much distinctive of Hebrews,
especially as this state of lordship is also conceived as the
true Sabbatic Rest in a new world (ch. xv, cf. x. n;Heb.
gii,i8
} ^i, 9-n) }on which Jesus has already entered (xv. 9).
This idea of &\Xos KOO-JUO? (xv. 8) was a current Jewish one 1
,
but seems to come to Barnabas through Hebrews with its
OLKOV^VT] jxe'AAovo-a (ii. 5)and a i<*>v ptXkav (vi. 5). Further the
prominence of the ideas in K\rjpov6fjLOL TTJS StaflrJKrjy Kvptov and
6ta TOV KXrjpovofjLOvvTos oLa6rjKrjv Kvpiov 'Irjcrov seems to point to
Hebrews, which contains more on these lines than all the rest
of the N. T. :
e.g.Heb. I
2bv cdr]KV KX^povopov TTCLVTUV (cf.
I4
),Barn. iv. 3 tva Ta\vvr) 6
rjyaTrrjfJitvos CLVTOV Kal em TTJZJ
K\r]povofjiiav fjrj ;
Heb. 7
22
Kpchrovos biaOrjKrjs yiyovtv
'Irjo-ovs (/jie(nVr]s,86
, 915
,I224
),Barn. iv. 8 Iva, q TOV
fjitvov 'Ir)crov (SiaflrJKr;) Iv/carao-^ayta-^r/ ds r-qv Kapbiav
(cf.xiii.
l),xiv. 5 os etj TOVTO riroi^aa-Br], tva avros <pavcis . . .
8ia#Tjrai kv ri^iv biaOri^rjv Xoyco ;Heb. 617 rot? KXrypoz^ojutots rrjs
916
OTTCOS . . . Tyv eTrayyeXlav2
\afi<A<riv ot
lavtov K\r;poz;ojutas, Barn. xiii. 6 r6v \abv TOVTOV . . .
TTJS bLa6r)Kr]s KXr]pov6fJLOv9 xiv. 4 amos 6e Kvptos fjfuv Zb(DKV (rr)y
fiia0riKi)v)ets \abv KXripovopCas. Indeed Heb. 9
11"15 seems to
underlie Barnabas's whole soteriology : cf. (n).
d
(8) Barn. iv. 9-10, 13. Heb. 41
,io24
f.
Sto Trpoo-e^Q/iei/ Iv rat? fV^arais <po!3r]6>iJ.v ovvp-rj TTOTC, /carn-
fjfj.fpa.is'ovdfv yap ax^fX^o-et rjfjias \fnrop,evTjs firayyeXias el(Tf\6f1v els
6 Tras XP VOS r^s C00^5 f]p>v, eav p,rj rr\v Kardnavcriv O.VTOV, Sony ns f
vvv . ..,
ws TrpfTTfi viols GeoO, ai/n- vp,S)V v<TTfpr)Kvai.
a-Ta>p.fv . . . Mr) KaO* eavrovs fvdvvovTfS IO24 ^*KaTavofopev aXX^Xovs els
a>s ^fir; dcdiKatatfjievoi, aXX'7rapo^va-fJ.ov dyaTrrjs
*ai KaX&vfpy<t>v}
TO avrb(rvv(px6fjivoi o~vvr)TflT p,r) eyKaTaXftirovres Trjv fma"ovaya)yr]v
t TOV Kowfj crv^tpovros . . . eavToiv, KaOvs cdos TKTIV, aXXa yrapa-
1
Dalman, The Words ofJesus, 177 f.
8'Erra77Ata very frequent in Hebrews, also in Barn. v. 6, vi. 17, xv. 7,
xvi.
9 (conjoinedwith K\fjais, cf. iv.
14).Observe too the similar use of
T(\ftos (iv. 3, ii, v. n, viii. i, xiii. 7), T(\CIOVV(vi. 19, xiv. 5), to express the
final or absolute stage of a thing.
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THE EPISTLE OF BARNABAS 9
13 Ivap,T]-rr()T fTrava.7rav6p.evoi as KoXovvTes, Kal Tocrovr< p,a\\ov 6<ra>
K\r]Tol rriKa6vTrvu(T(0iJ.fv rats dpapTiats /SXeVfre yyiovo~av rrjv qpepav.
Note the points in common : (i) the danger of a false sense
of security amid temptations against which strenuous vigilance
alone can prevail, (2) the value of frequent fellowship and
stimulus to good works.
(9) Barn. v. i. Heb. i22
*, is12
(i Pet. i2
).
fts TOVTO yap vTrep-fivev6 Kuptos Kal aifj-an pavTi&nov Kpfirrov
rrapadovvai rrjv o~dpica els Karacpdopdv, \a\ovvri irapa TOV *A/3eX.iva Trj a<f)fcrfi T&V dp.apTia>v dyvio~6)- I3
12 ^o Ka * 'Irjcrovs, Ivaayidcrij
fj.fVjo fcrriv ev rto
alfjiaTiTOV pavTi- 8ta TOV Idiov ai/xaros TOV Xadv, e^to TTJS
o-fJuiTos avTOvl
. yeypajTTai yap Trepl irvXrjs erraOf.
avTov(Isa. 53
5'7
). . . Cf. I
s
Kadapio-pbv TO>V dp.apTi>v
iroujo-dpfvos, also 915
.
I Pet. I2
K\KTols irapemdr)-
p,ois . . . cv dyiaoyiw TIvevpaTos, els
VTTOKOTJV KOI pavTia-fJLov alfj-aros 'l^trov
Xptaroi).
Here as regards i Pet. i2
all depends on the reading
adopted ;and as N is quite as likely to be right as C and
a version, we must leave the phrase in question out of account.
On the other hand the idea of'
sanctification'
TT)
afjLapri&v (see also viii. IfaarrCfeiv .... TOV XaoV, Iva
fab T&V afjLapTL&v ;cf. Heb. i 3
,211
, Q22
,io18
),achieved by
blood of sprinkling (i3llf
',cf. 9
13'
19 al,io22
),is far more
characteristic of Hebrews than of i Peter. Hence this pas-
sage also must be added to those suggesting the influence of
Hebrews(cf.
Barn. v. 5 f., io f., viii. i, 3).
(10) Barn. vi. 19. Heb. 61.
oTav Kal avTolTC\ft(o6)p.V K\rjpo-
erri
TTJV TfXftdr^ra (pepotpLfda.
TTJS 8ia6r)Kr)s Kvplov ycveaflai. Cf. 1 228
irvev^atn 8iKaia>v
The idea of reAcio'rrjs underlying these passages is similar,
and is one highly characteristic of Hebrews;see a
10Sia TraOrj-
JUUTCOI; reAetwo-at, 59
, 728
vlov (Is TOV alG>va rereAeicojaeVor, 99
,IO1
*14
,
1 140
. It corresponds to biKaitoOijvat. in Barn. iv. io, xv. 7.
1 v. 1. \v Ty pavTiafMTi O.VTOV TOV aifjuiTos, C, cf. Lat.'
sparsione sanguinisillius.'
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io THE N. T. IN THE APOSTOLIC FATHERS
(n) Barn. viii. iff., xiv. 4-6. Heb. Q
13
^, 3**'
rlva 8e SoKflre TVTTOV eivai, ort d yap TO alp.a Tpdyvv KOI ravpatv
TO> 'lo-pa^X 7rpocr(pepfiv Kal <nro$bs Sa/xdXecoy . . . pavri^ovaav . . . Kal ovTtoS pavrl&tv TO. ... dytdei . . . nova p.d\\ov TO alua
Ka0' eva TOV \aov, iva dyvi- TOV Xpiorrou . . . KaBapici TTJV trvvfl-
UTTO TU>V dp.apTiwv ... 6p.6(r\os drjcrtv vpwv dnb VfKpcov epywv . . .
6 'irjffovs f(TTiv . . . 01pavTi^ovres
5Kal 8ia TOVTO fttadfjKrjs Kaivfjs
iraides ol vayye\io'dp,vot, fjfuv TTJV /neair^s1
foriV, OTTWS, Bavdrov ytvo-
afpcaiv T<av dyxaprtaivKal TOV dyvicrpbu [tfvov els dito\\jTpu>cnv TGOV eVl
TTJ
rrjs Kapdias. TrpatTrj o~ia6f)Kr) 7rapa/3acrfa)J>, TTJV eVay-
xiv. 5"~^ <pavepo)0r} fie,Iva . . . ye\iav Xa/Scocrii' ot KeK\rjfj.evoi Trjs
fjfifly did TOV K\rjpovofjiovvTos 8ia6r)Kr)v aiwviov K\rjpovofj.ias.
Kvpiov 'irjcrov Xa/Satyiei/, 6s els TOVTO Cf. 1 224
&iadr)Kr)s veas fieaiTT]
f]Toifj.do~6r)Iva OVTOS (paveis . . . 8td- 'irjcrov.
6r)Tat evfjp-lv 8iaOr}Kr)v Xdyo. $
5* Kal Moxr^s p,ev Trtaros
1 ev oXa>
xiv. 4. Mo)V(77yy 6fpdno)v &>v eXa/3fv}TO) ouca> avTov (SG, TOV Qenv\ as
avTOS 8f 6 Kvpios yp-tv edtoKev els Xaov OfpdirtoV . . . Xpioros 8e a>s vlbs eVi
Kkripovo^laS) dt fjp.ds vrropfivas. TOV OIKOV OVTOV' ov OIKOS e<rp.(v
fotis.
Here, no doubt, there are elements peculiar to Barnabas,
especially certain ritual details in viii. I. Still he lays
emphasis on the very points of contact between the Old and
New Covenants which Hebrews also sets in relief, i. e. the ritual
of the Heifer and the Covenant bequeathed by Jesus as the
Son and Heir, as distinct from Moses who was only God's
6paTTcv in all his action (quite another turn being given to
the idea 'servant of God* than that in Exod. i431 , Num.is
8,Joshua i
2
).The probability of dependence on Hebrews
is moreover increased by a like emphasis on the Rest of God
(see below).
(12) Barn. xv. Heb. 41- 11
.
Barnabas is concerned primarily with the hallowing of the
Sabbath, as something to find fulfilment in Christianity, as
distinct from Judaism, in the Messianic Age soon to dawn.
But he may have got his idea of its rest, e.g.
Tore /caX<Ss
KaTcmavoiJievoi dytao-o/uei^avr^. . . avrol 8iKaia>0eWej Kal a7roXa/3oWes
TJ]V CTrayyeXtav . . . avrol aytao-0eWes irp&rov, from the treatment
of o-a/3/3ano-/xos rw Xaw TOV 0ou in Heb. 4, e.g.lof
. See
further (7).
[Barn.i.
8,iv.
9 a,xxi.
2, 7 and Heb. I2
22>
18 f
', presentsome similarities in the writer's attitude to his readers.]
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THE EPISTLE OF BAKNABAS n
On the whole, then, the passages severally marked as d
deem to amount cumulatively to c, as suggesting that Hebrews
influenced Barnabas's thinking and language in various ways.Even Barnabas's kv o-ap/d fyavtpovvQai and its relation to Christ's
Passion has its parallel in Heb. 926
is aderrja-LV a^aprCas 5ta TTJS
avrov 7re(/)ai>epa>Tcu, read in the light of 214
, 57
*
rfjs crapes avrov, and IO20.
D
1 Corinthians
d(13) Barn. iv. n. i Cor. 3
1.16 18 ff-
Xeyet yap fj ypa(f>r}'Oval ol (rvve- OVK r)$vvr)6r)v \a\rjo~ai Vfuv a>s
TOI favTois KU\ fvdtjrtov eavrwv eTrioriJ- irvevpariKols' . . . OVK oTSare ort
fjLOves. yevwfJifda rtvfvp.ariK.oL, yeva- vaos Qfov fare . . . fi TIS fio/ctta~o(f)bs
peda vaos TtXetos r<5 fey.*Ivai eV vp.lv . . . /uwpos ycveaQv,
iva yevrjTai <ro(f)6s. . . yeypairrai
ydp (Job 51S
;Ps. 94
11
).
Here the conjunction of ideas at first seems striking, be-
cause self-sufficiency, unspirituality, and God's true temple, do
not obviously suggest each other;and the citation of very
similar passages from the 0. T. perhaps adds to the appearance
of dependence. Yet on closer examination it appears that
Barnabas means by Trz^evjutartKo?that obedience to God's frroAal
as a whole which he goes on to demand, the opposite of
drowsing in sins ; so that in fact it is the same as dyado?
in 13.
2 Corinthians d
(14) Barn. iv. n f. 2 Cor. 510
(i Pet. i17
).
fjL\T5>p.ev TOV (frofiovTov Qcov TOVS yap rrdvras fj^as <ai>epo>0J}i/at
. . .
C
O Kuptos a7rpo(TQ)7roXi7/iz7rra)ff&el f^irpoffBfV TOV jSq/zaros TOV
npivel TOV Koo-fJioV e/caoros icadvs Xptoroi), Iva Aco/iicn/rai MaVTOf ra
cTToir](TV Ko/iictrafeav
fi dyados, fj
ota TOV(rcb/xaroy, irpos
dZnpugev,
eiT
ftiKaiovvvT] avTov nporjyfjO'fTaiavTov' dya66v}
eiT (f)av\ov. cldoTes ovv TOV
edv y novrjpos,6 pio-6bs TTJS irovrjpias <f>d(3ov
TOV Kvpiov dvQpmirovs ireiOouev.
ffjLTTpoffdfvavTov. I Pet. I
17KCU fl TTaWpa e'TTi-
Ka\flo~.6t TOV aTrpofrcoTroXijTrrtos Kpl-
vovra KOTa TO ftdorov (pyov, fv
<^>dj3<. . . dvao~Tpd(f)T]Tf.
Against the obvious resemblance in word and idea to
2 Corinthians mustbe set the reference to a man's
recompensebecoming patent before his eyes (cf.
Isa. 588
,cited in iii. 4),
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12 THE N. T. IN THE APOSTOLIC FATHERS
which rather suggests some other source, possibly known to
both. This view gains some support from i Pet. I17
,which
affords a close parallel to Barnabas's 6 Kvpios a-7rpoo-a>7roA.?j/u'nTa>j
i, a sentiment echoed in Rom. 211
ov yap eo-rt TTPOO-COTTO-
napa r<3 0eo>. It is to be noted, too, that in the context
of all these writersc
fear'
of God is present (as in a similar
passage in Hipp, irepl Trj? o-uzn-eAeias, 39).
Colossians d
(15) Barn. vi. xaf. Col. s9 *-
a>S \eyei T< via' Uoirjvwuev KO.TdireK^vo-dfJievoi TOV naXaibv av6pa>-
eiKova Kal Kad'o/iot'oxrii/ f)fjia)V
TOV nov a~vv rais 7rpdeo~ivavTOv
}Kal
avBp&nov . . . Aeurepai/ 7r\dcriv eVeV8ii(ra/oiei/04
TOV veov TOV dva.Ka.ivov-
co~xdT<ov erroirio-fV \eyct 8e Kvpios' ficvov els eniyvoxnv KUT fiicova TOV
v, TTOtS) TO, ctr^ara as TO. Trpwra. KTicravros avTOV.
The common reference to renewal K.OT CIKOVCL can count for
little in view of the different contextual ideas:
see also (3).
(16) Barn. xii. 7. Col.
fXels ndXtv Kal ev TOVTOLS(sc.
TO TrdvTO, di avTov /cat els avTov
the Brazen Serpent) TTJV 86av curio-raC KOI avrds eVrt irpb TrdvTtav
TOV'irjo-ov,
OTI fvavT<p
irdvTa, Kal fls Kal TO. irdvTa fv aur<3 o~vvffTi]K.
avTov.
It is to be observed that the scope of the words common to
the two is in Barnabas much narrower, viz. typological, ort
Travra 6TTCLTTIP (fravepol Tiept TOV vlov 'Ir/o-oS, as he says just below.
Yet he may be echoing a striking phrase, for all that.
i Timothy d
(17) Barn. v. 9. i Tim. i15f-
TOVS I8iovs dnooToXovs . . . ovras TTIOTOS 6 \6yos . ..,on Xptoros
VTTfp
Ttdaav
dpapriav di/o/jwrepovy,
iva'Irjcrovs rjKOev
els TOVKoo-pov d/uap-
dfiitf OTI OVK rf\6ev Ka\eo~ai dtKaiovs ra>Xovs o-wcrai S>v irp&Tos elpi eya>'
aXXa a/*apra>Xous. dXXa fita TOVTOT)\ef)6r)v,
iva ev ep.ol
TrptBTO) ev&eir)Tai 'l?7<rovff Xptoros TTJV
aivaaav
The relation of Barnabas's OVK fj\0ov, xrX., to our Synoptics
is discussed under(31). But the application of this prin-
ciple to Apostles in particular, as palmary proof (ei>5eiis)of
the Saviour's grace a bold idea is so parallel to i Tim. i15f>
as to suggest that the latter prompted Barnabas's thought.
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THE EPISTLE OF BARNABAS 13
(18) Barn. v. 6. i Tim. 316
.
on fv 0-apnl edfi avrov <pavfpa>- 6fJLO\oyovnev(os fj,eya e'crrt TOTT/S
asp.vo~Tr)piov
os
cv vapid . . .
I Tim. 316
certainly affords the most striking N. T. parallel
to the recurring phrase in Barnabas. But as it is itself prob-
ably quoting a currentliturgical form, literary dependence
cannot be pressed either way : see also (19).
2, Timothy d
(19) Barn. v. 6. 2 Tim. i10
.
avros 8f, ivaKarapyrjo-r) rbv 6ava-
(x<*Plv TT)V . .
.) (pavepwfcio-av 8e
TOV KalTr)V fK vfKpuv dvdoTcuTiv dei^Tj vvv dio. TTJs fTTXpaveias TOV a-aynjpos
on. ev(rapid ieSet avrbv
(pavfpvQrjvai fjfjL&v Xpiorov 'l?/cro(5, Karapyrjcravros
vrrefj.eiVVtp,ev TOV Bavarov ^coriVavros 5e
a>r)V
Kai d(p0apo~iav 8ia TOV cvayyeXiov.
Comp. I Tim. 316
6s e(pavepo>6rj
VQ-apKl.
i Pet. i20
.
(pavepwdevTos df err' eVxarou T>V
\p6vo)v 81r)fj.a.s TOVS 81 O.VTOV TTIOTOVS
els Qebv TOV cycipavTa avTov e<vficpwv.
In both ^ Timothy and i Peter we have the conjunction of
two ideas
prominentin Barn. v. 6. The
degreeof
likeness,how-
ever, to 2, Timothy is greater, and is supported by i Timothy,
though there is some additional evidence that Barnabas used
i Peter; see (23), (24).As regards the phrase tv vapid (pavt-
povaOai in Barnabas, its frequency (see vi. 7, 9, 14, xii. 10, cf.
xiv. 5) calls for special notice. Its occurrence in i Tim. 316
,
in what looks like a rhythmical hymn (Eph. 519 f -
;Col. 3
16 f
-)
orliturgical form, implies
that the idea of the incarnationas
a 'manifestation
'
(e7ri$az>eia)of a Divine Saviour was fairly
general (see Heb. 57
, 926
,cf. i Pet. i
20;
2 Tim. i10
;Titus 2
11
)
in the later apostolic age, long before the Fourth Gospel
appeared. Such a usage in Barnabas's region may explain
the hold the idea has on him. But the conjunction in
Barnabas of the two ideas blended in the latter half of 2 Tim.
i10
isstriking, and suggests literary connexion, unless here
also the same holds as is probable in tv crap/d
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14 THE N. T. IN THE APOSTOLIC FATHERS
(20) Barn. vii. 2. 2 Tim. 4*.
fl ovv 6 vibs TOV Qcov, &v Kvpio? 8iafj.apTvpop.ai ev&niov TOV Qfov
Ka\ fieX\o>v Kpiveiv ^cavras KOI vwpovs, /cat XpioTOu 'Irjcrov TOV p.e\\ovTos Kpi-
Tra6tv, KT\. veiv <bvTas Kal ve<povs.
Here in both cases a common formula of Christain faith
seems to be cited; cf. i Pet. 45
;Acts io42
; Polyc. ad Phil.
ii. i;
2, Clem. i. I.
Titus d
(21) Barn. i. 3, 4, 6. Titus a5
*?-,i2
.
a\r]8)s /3Xe7ro> *v v^iiv fKKexvpevov ea-oxrev rjfias ftta. XourpoO TroXty-
OTTO roO 7rXou(riou TTJS Tf^yr/s Kuptou yevecrias KCU ava.K.aiv<ao~fQ)$ Hvvp.aTo$
irvcviia e</>' {i/naj . . . eXiridt u>r]S CLVTOV ayiov}ofi e^\ffv e(p* 77/10?
^C fVeXTr/Stj
. . . a>r]S (\7ris, &px*l^*^
Kal T\os TTtarecoy T}fia>v.iva
K\rjpov6fj.oi
I2 tV e\7ri8i fafjs
Theparallelism
of
languageis considerable, as also of
thought.To Barnabas the presence of salvation as evidenced by the
effusion of the Spirit ; while, just below, he refers to'
hope of
life' eternal, in the phrase eX.Tu8i fcof/s aiirov a phrase char-
acteristic of Titus (here, and in i2
CTT' eXTrtSt feoTJj atctWou, to
which C seems assimilated in Barn. i.4).
Yet this may well
be part of his own way of thinking, in view of i. 6, cf. iv. 8
cir' eA.7u8irrys morcus
avrov.
(22) Barn. xiv. 5f. Titus 2 ".
6s els TOVTOTjToifjidaBr), Iva CLVTOS os eSoxtei/ favrbv virep rjp,S)vt
Iva
rajfjdr) de^aTraitrj^evas T][J,>V Xvrpaxr^rai ^/ua? 0776 Trdcrrjs dvopias
npa6e8o/uj/ap <alKaOapi(rij
eaurw \aov ncpiovcriov,
vTpaxrdfjifvos r)\G)Trjv Ka\S)V epya>v.
K TOV (TKO-
TOVS TOifj.a(rai eauTW \abv ayiov.
Cf. V.7
avT s eaurai TOJ/ Xaov TOV
Kaivbv CToip,d(t)v.
Here the idea of Christ preparing for Himself a special
people, by redeeming it from avo^ta, is present in both writings
in rather similar language, and so far strengthens the pre-
sumption created by (31).
i Peter d
(23) Barn.v.
5, 6,vi.
7.i Pet. i
10 f-
TTCOS ovv vnep.ivfv VTTO x lP s 7reP* V cromypuw egeftTrjo-av Kal
dv6po)7ra>v naBiiv ; p-ddere. oiirpo- e^pevwyaai/ 7rpo^)^rat
ofTrepi T^J fts
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THE EPISTLE OF BARNABAS 15
<pr)Tai,air avrov exovres TTJV ^apt", v^as x^PlTOS irpofprjTcvcravTes, epev-
tis avrov (Trpo(pr]Tvo'av. avros fie Iva vwvrfs fls rivarj
irdiov Kaipov cdrjXov
Karapyrjcrr} TOV Bavarov KOI rrjv e TO ev avTciis Hvevfta Xptcrroi), npop.ap-
vcKpuv dvdo-Tao-iv Sei'^fl, OTI tv (rap/a rvpopfvov ra fls Xpio-Tov Tra6r^mra
fdei avrov<pav(p<t)6rjvat, virc/Mtvcy, Iva KOI ras p-fra raOra doas.
KOI TOif narpdaiv rf]v cirayyc\iav
CXTToSo), KT\.
Cf. vi. Y fv (T(ipK\ovv avrov p.e\\ov-
TOS <J)avfpov(T0ai KOITrdfr^fii/, irpoefya-
vepadr) TO nddos. Cf. vii. 7 ,xii. 8, 1 0.
In Barn. v. 5, 6 the parallelism with I Peter is twofold; (i)
prophecy foreshadows Christ's passion and its sequel, and (2)
this is due to grace proceeding from Christ Himself, (i) is
an idea native to Barnabas's own thought (see theparallels);
but (2) is noteworthy.
(24) Barn. vi. 2-4. i Pet. 26~8
.
Km TrdXivXe'-yft
oirpo<pr)TTjs [Isa.
flton TTfpie^ft fvypacpfj^ 'iSov,
5O8 f* has been quoted^, eVfi a)? Ti8r]fj.i
cv 2to>j/ \idov aKpoyuviaiov
\i0os l(rxvpbs erfOr) els (rvvrpiprjv' KT\. (Isa. 28 16).
'iSov, e>/3aXw /crX. (Isa. 2816
).
Though Barnabas and i Peter cite the same passage
from Isaiah (with textual variation) and Psalm n822, they
use them rather differently, as is shown by Barnabas' s ts
(rvvTpipj'iv, probably suggested by Isa. 815KCU
Comp. Rom. 933
for the idea of Jesus as 6 Ai0os TOV
fxaros of Isa. 2816.
Other seeming parallels have been treated in other con-
nexions: i Pet. i2 under
(9),i17 under (14),
i20 under (19).
Considered, but set aside.
i Cor. 316f
-,cf. 619
;see
(3).
Gal.
4
21 ff *
;Barn, xiii
(whereIsaac's
sons,
notAbraham's,
are the types).
i Tim. 524f
;Barn. iv. 12.
1 Pet. 38 cannot be cited as affecting Barn. xv. 4 avros b4
/mot jmaprvpe? 'I8ov, fjnepa Kvpiov (v.1. o-rjjuepov rjfjipa) eorat a>s
XiAta err] ;for such exegesis of Ps. 90* seems to have become
a commonplace of Judaism(cf.
Charles's note on The Book of
theSecrets
of Enoch,xxxiii.
i, 2).
i John 42
,cf. 2, John 7
,cannot be treated as influencing
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1 6 THE N. T. IN THE APOSTOLIC FATHERS
Barn. v. 10 f. tfXOcv tv aapKt, especially in view of what is said
under (19): see also (41).
The greeting in Barn. xxi. 9 recalls several N. T.epistles.
C
O KvpLos rfjs b6n$ (see i Cor. 28
;James 2
1,also Acts 7
26 0e6?
rrjs Sofrj?, cf. Ps. 283
)KOL iida-rjs ^dpLTos finds its most striking
parallel in I Pet. 510
6 5e @eo? Tido-rjs xdpiros, 6 KaAeVas v/mas
els rr)v altoVLOv avTov boav v X/ncrro). But the similar thought
in 2 Cor. i3
suggests that here too it is a common fund
that is being drawn on by all; while the fzera TOV Truev/xaro?
VIJL&V, found also in Gal. 618;Phil. 4
23;Philem. 25
, may be
a recognized epistolary phrase.
UNCLASSED
Apocalypse
(25) Barn. vi. 13. Apoc. 2i5
.
Xe'yei& Kvpios' 'l5ov, TTOIW ra Kal elncv 6 Ka6r]^fvos cm. T<5
eo-^ara a>? ra rrpStra. Gpovto, 'l8ou, Kaiva iroiS) irdvra.
Isa. 4319
Z5ove'-yo)
Trotw Kaiva a vvv di/areXet.
That Barnabas, at least, cites an apocryphal source is made
highly probable by the Didascalia (ed. Hauler, p. 75), 'Nam id
dictum est, Ecce facio prima sicut novissima et novissima
sicut prima.'
(26) Barn. vii. 9. Apoc. i7 13
.
fTTfi^r) o^rovrai avrov ToreTTJ f)p.pa tSou, ep^erai /iera rtoi/ ve^eXav,
TOVTroSrjpr) e^oi/ra TOV KOKKIVOV irepl Kal o^erai avrov iras 6(f)6a\p.6sj Kal
TTJV adpKa Kal epovviv' Qi>x OVTOS olrivfs avrov ^eKevrrjarav . . .
evTiv ov Trore fj^els eoravpwo-a/xei/ . . . KCU emcrTptyas fldov . . . o/notoi/
KaTaKfVTT)(ravTes . . . ; vi<o avOpamov, evdfdv/jievov noSrjpr) . . .
The main reference in Barnabas is certainly to the situa-
tion described in our Gospels ;see
(37). Moreover common
knowledge of Zech. i2
10
(Heb. and LXX cod. F) and the refer-ence seen in it by early Christians
(cf. John I937
Kal TraAti; Irepa
ypac^T) Xeyei, "O\l/ovTai els ovefe/ceWrjo-az;)
will serve to explain
other features common to our two passages. But the sub-
stantival use of vobripri, found in the N. T. only in Apoc. i13
,
might suggest that Barnabas's language was unconsciously
influenced by this passage also. Yet see Ecclus. 27s
KOI
Mvo-rj avro (TO bCnaiou) ws TroSrjpr; OOY]$, a passage which also
implies that TroSrjpr/? was a word of dignified associations, fitting
it for Barnabas's purpose.
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THE EPISTLE OF BARNABAS 17
(27) Barn. xxi. 3. Apoc. 2210 12
.
fyyvs 6 Kvpios /cat 6 picrObs a VTO. 6 Katpbs yap eyyvs earcv . . . Idov
fp^opat Ta%y KOI 6 picrOos [MOV psr c/
LXX Isa. 4010 Ibov Kvpioy, Kvpios (om. K?<
N*AQF)
l(r)(yos epxerai . . . Ibov 6 (j.LO'dbs avrov /uer' avrov. Here Barnabas,
while not intending an exact quotation, seems to have Isa. 40
in mind. Perhaps his use of eyyvs is due to its presence in the
line before, eyyi/s yap ^ ^juepa KT\. Comp. I Clem, xxxiv. 3
TrpoAe'yet yap THJ.LV' 'Ibov 6 Kvpios, /cat 6 /Luo-0os avrov irpd -Trpoo-toirov
O.VTOV, KrA., and see i Clem. (54).
GOSPELS.
(I)The Synoptic Gospels.
Against Barnabas's knowledge of our Synoptic Gospels
(and Acts) there is one piece of negative evidence which de-
serves attention. In xv. 9 he argues, against the observance
of the Jewish Sabbath, that the Christian day of glad festival
is f the eighth day,' cvfj
KOL 6 'Irjo-ovs dre'emj e/c venp&v KOI
<az;epft>0ets avtfirj fls ovpavovs. Here, quite apart from all
disputes as to whether Barnabas's words must needs imply
that the Ascension of Jesus, after an act of self-manifestation
(<^az/epo)^cts),was on the self-same Sunday as the Resurrection,
we have to consider whether Barnabas would even have used
language so ambiguous (to say the least),if he had known
any of our Synoptics unless it were Luke, before Acts (seei 3
)
had come into his hands. This difficulty must be borne in mind
in estimating the final effect of the positive evidence adduced
below: see also (31), (33) for other negative indications1. It
tells specially against the view that any Gospel whose authority
counted for so little, would be cited with ws yeypoTirat (29).
Matthew
(28) Barn. vii. 3. Matt. .27".
dXXa KCU (TTavpwOels rori'ro oe f&axav avra> ntelv olvov /urra ^oX^r
Kal xoXfl. pepiyfj.(vov.
Ps. 6822Kal j-bwKCLV ci? TO
jSpai/xd /mow \o\^Vy Kal els rj)v fttyav
JJLOV tTtQTKTaV)U 8oS.
1
Cunningham, Epistle of Barnabas, xciii, cites also the discussion of the
Sabbath in ch. xv, where'
we find not the most distant allusion to the narra-tives of Matt. 12, or the emphatic declarations of w. V2
,of that chapter.'
CABLYLK C
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1 8 THE N. T. IN THE APOSTOLIC FATHERS
Matthew alone of the Gospels refers to x^ ' but it and
Barnabas seem to represent independent traditions influenced
by Ps. 68, Barnabas being nearest to its wording (TTOTI&LV,
ofos). Further Barnabas must have in view the Synopticincident in Matt. s;
48; Marki5
36; (John I9
29f>),not that of
Matt. 2734
,which preceded the Crucifixion. And in general,
Barnabas's handling of the Passion in terms of O. T. types,
especially from the Psalms, seems parallel to, rather than
dependent on, Matthew's narrative(cf. Luke 2^
n;Barn. vii. 9
(govOeuelv): see further under John *.
(29) Barn. iv. 14. Matt. 22".
faorc, o>$- yeypanrai, TroXXoi yap flvi K\TJTOI, oXiyoi &K\T)TOl } oXiyoi de K\fKTOl
Here we may set aside the idea of direct dependence on
4 Ezra 8 3TroAAol /xez> fKrio-drja-av, oXiyoi be o-o>0?jo-ozmu (or Greek to
that effect). But taken along with io57 <rv yap /otafcapio? et vTrep
TToXAouy, KOL K.GLT ovo^a K\riQr]s Trapa TW *T\^^(rr&) KaO<*)$ KCLI oXiyoi,
this passage points to a familiar maxim, akin to Barnabas's
quotation, as lying behind both 83 and io57. In 8 3
it would
naturally be adapted to its context, which speaks of God's
creative action, cf. 81 * The Most High hath made this
world for many, but the world to come for few'
where
the same antithesis is implied. In this light, Barnabas and
Matthew probably draw on a common source for the saying,
whose proverbial character seems proved by its addition to
Matt. 2o16 in some copies (CDN Latt. Syrr. Arm. Aeth. Orig.).
There, too, Syr. Sin. and Pesh. omit the yap found in Matt. 32U
,
as if it were no part of the familiar maxim. Where it was*
written'
we cannot now say. But o>s yeypairrai in Barnabas
by no means excludes an apocryphal work;witness Aeyet yap
77 ypa<pri, of Enoch in xvi. 5 (cf.vi. 13). So in xii. i an
apocryphal dictum, somewhat akin to 4 Ezra 55,is cited with
optfet v aAXw Trpoc/^rrj. Of course the improbability of &>s
yeypa-Trrat being used to cite one of our Gospels (a narrative,
1
Compare Sanday, Qospds in the Second Century, 272 :' We know that types and
prophecies were eagerly sought out by the early Christians, and were soon
collected in a kind of common stock from which every one drew at his
pleasure.'
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THE EPISTLE OF BARNABAS 19
not a '
prophetic,' writing), varies in degree as we put Barnabas
early or late. On the other hand, Barnabas may have
known the maxim in connexion with the parable of the
Wedding Feast, and thence derive its exact wording, while
yet thinking of it as occurring in a prophetic'
scripture/
UNCLASSED
Luke
(30) Barn. v. 9. Luke 58.
oTf derovs
IbiovsoTrooroXovy ?fX&
airt/iov, on avqp dpap-
TOVS fjLfXXovras KTjpvcraeiv TO evay- ro)\6s dpi, Kvptt.
yf\tov ai>Tov eeXearo, ovras
Peter's exclamation might possibly contribute, like i Tim.
I 16f-,to suggest Barnabas's turn of thought; see (17), (31).
(II) The Synoptic Tradition.
(31) Barn. v. 9. Matt. 9".13
;Mark 2
16 f-
(Luke 532
).
ore 6 TOVS I8iovs airoo-r6\ovs TOVS e'\fyov rols fiaQijTcus avrov, Atari
p,f\\ovras KTjpvo'O'civTO fuayyeXioi/ (
Tl) ptTa T>V T(\av)v KOI
afjiap-
OVTOV ec\fgaTO, OVTCLS imep irao-av TO>\O>V f<r6itt . . . ; 6 5 a/cova-as clnfv
dfiapriav dvofj.a>Tpovs, iva dfi^rj on ... ou(yap) rf\6ov KaXecrai dt/catovr
OVK rjK&fv KaXecrat SiKaiovs dXXa dXXa
d/xapTtoXouy,Tore
f(f)avcpa)O-fv
flvai viov
This points to knowledge of a Logian tradition only partly
parallel to the tradition common to our Synoptics ;for the
inference as to the sinful character of the Apostles is excluded
by the context of all three Synoptists (including Luke, who
adds et? pcrAvoiav), as well as by the general impression which
they convey. That the saying, in a more or less detached
form, was a familiar Aoyos among Christians, is both likely
and is implied by I Tim. I15
TTIOTOS 6 Xoyoj /cat Trdays airobo\rjs
afioj, on Xptoro? 'Iijcrovs rjhOcv et? rov KOO-JJLOV a/xaprcoAous craio-at
(see further under (17)): compare the way Barnabas con-
tinues, et yap fxr) rj^Ocv v aapKi, 7r<2s av cr<&6rjcrav ol frvOpviroi
jSAeTToz^re? avrov. That there was no basis for Barnabas's
idea in any apocryphal writing is so far proved by Origen,
Contra Celsum, i. 63, where he traces a similar suggestion to
the passage in Barnabas.
C 2
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20 THE N. T. IN THE APOSTOLIC FATHERS
(32) Barn. v. 1 1. Matt. 23"f-
(Luke 1 1
OVKOVV 6 vlos TOV Qeov els TOVTO ev 8ta TOVTO, idov, ey&> aTrooreXXo)
o-ap/a qXtfei/, tva TO reXetov raw a/zap- Trpoy i//Lia? npocprjTas . . . O7ra>y
Ttaw dvaKe(pa\aia)0-T) Tols diugao-iv ev</>" v/j.as irav at/ia diKaiov
flavdrq*TOVS npocpfjTas OVTOV. OVKOVV enl
TTJS yrfS . . .
els TOVTO
The general idea is the same, though not its exact ap-
plication.
(33) Barn. v. 12. Matt. 26";Mark i4
27.
\eyei yap6 Qeos
TT\V irXrjyfjv TTJS yeypairTat yap, Hara^o)TOV
iroipeva
o-apicbs avTov on e^ avT&V OTOV /catdiacrKOpirio-Orjo-eTai
raTrpd/Sara TTJS
iraTal-<i>o~iv TOV noifj.eva favTO)v)
rdre
aTToXelrat ra TrpdjSara T^
Cod. A ofLXX has all the textual agreements here presented.
As the application in Barnabas (on ef CLVT&V, sc. the Jews) is
quite foreign to Matthew and Mark, it looks as if he were
unaware of
any setting
such as theirs.
(34) Barn. vi. 6. Matt. 27s5
;Mark i5
24
;
Luke 2384
.
The casting of lots on Christ's garments is common to all
our Gospels (including John I924
).Barnabas quotes Ps. 21 for
it and further Messianic touches.
(35) Barn. vi. u.
eirel ovv avaKaivi(ras f]p.asev TTJ a<peo~ei T&V ap.apTi)V eTroirjcrev ff^tas a\\ov
Tinrov, a)s iraidicov e^etv TTJV ^/VXTJV,a>s av
8rj dvaTrXdo-ffovros UVTOV
Is the clause &>s naibiMV tyjtiv rrjv tyvyjiv due merely to the
'parable' which Barnabas sees in the promise as to entrance
into'
a land of milk and honey'
;or is it only in the light of
the idea of Christians as childlike in heart(cf.
viii.
i, 3)that
he perceives the parable as latent in this phrase ? If the
latter, then one of Christ's logia seems presupposed, e. g. a^ere
ra TTaibLa . . . T&V yap rotovrcoi; eorrtz>77 /SacriAei'a TOV 0eo (Mark
io14;Luke i816
,cf. Matt. I9
14
),which gains special emphasis
in Mark and Luke by the added words, 'Aprjv Xeyo> vplv, bs kav
^v paaiXtiav TOV &ov a>s iraibiov, ov /x^ eto-eA.^?/ et's
(cf.also
Matt.i8 3
).
(36) Barn. vii. 3: see (37).
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THE EPISTLE OF BARNABAS 31
(37) Barn. vii. 9. Matt. 2728
;Mark 15".
. . . eVetfij} otyovTai avTov Tore
TTJ rjpepa TOVirodrjpij e^ovra TOV
KOKKtVOV TTpl TTjV adpKCt, KOIpOVO~lV,
OvX OVTOS c<mv ov irore fais eWavpa>- M.Sitt. 2 663 f-
;Mark 1 4
61 f-
;
0-ap.ev fgovQevT]crcu>T(s KOI KaraKevrf]- Luke22 69f>
cravTfs Kal efJLTTTvo-avTes ; d\r]dS)s OVTOS
r)V 6 Tore Xeyoop eavrbv mov 6eoO
flvat.
As to the incident of the' red robe,' it forms part of the
Synoptictradition
(seealso John
I9
2
):
the
agreementbe-
tween Barnabas and Matthew in the use of KOKKIVOS (Mark
TToptyvpav, John l^dnov nop^vpovv) is due to Barnabas's reference
to rd eptoy ro KOKKIVOVjust above. As to the assertion of Divine
Sonship, the reference to the Synoptic incident at the hearing
before the Sanhedrin is manifest;
note the Tore and the
implicit reference to the prophecy of a regal Return (Matt.
3664,
||).
Thedescriptive participles tgovOevrjo-avTfs (=eja7rat-
faz;res: see Matt, a;29
'31 41
;Mark I5
20 31;Luke 2263
, S336
,in
the light ofLuke S311
), KaraKezTTJo-azres, e^nrwain-es, refer simply
to the type of occurrence seen in Matt. 3728 ~ 30
;Mark I5
17~20,
prior to the crucifixion and so without reference to John
see
(38) Barn. vii. n.
OVTO), (f)r)(riv (sc. 6 'Irjcrovs), ol Q&ovrts /ae tbtiv KOI a^/aa-dai p.ov
rfjs /SadiAetas, ocptfaovo-iv OXifiovrts Kal TraOovrts Xafielv /xe.
These words simply state in a dramatic form (cf.vii.
5) the
moral of what goes before, viz. the allegory of the Red Wool
amid the Thorns. They are no traditional logion of Jesus,
falling outside our Synoptic tradition: cf. Matt. i624, ||.
For
'He means,' see x.3ff., 7 f., xi. u, cf. vi. 9, xi. 8.
(39) Barn. xii. 10. Matt. 2241~45
;Mark i2
86~87
;
67T61 OVV fJL\\OV(TlV XeyflV OTl 6 JjUKG 2O .
Xpioros vlos <TTIV Aavid, avTos irpo- TWOS vl6s eVrt ; \eyovcriv ai>T&,
(f)r)Ti>ei A., 0o]3ov/ifj/oj /cat (rvviav Tov Aaftid. Xeyet avTols, Tlcas ovv
TTJV TT\dvr]v TO>V apapTQ>\>v' Ewrei/ 6 Aa/3t8 eV IIj/ev/zaTt xvptov O.VTOV KaXel,
Kvpioy . . . Kai TraXtvXe-yft ovrcay
Xeycoi/,EtTrev 6 Kvpios . . . vno-
'Htraias (45/ *^ iras A. \eyct Karoo1TUXV irodav crov; el ovv A. /eaXft
Kvpiov Kal mov ov Xey. CLVTOV Kvpiov, TT&S vlos avrov
Luke (Mark
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22 THE N. T. IN THE APOSTOLIC FATHERS
Here the use of Ps. no1is quite parallel, down to the
application which concludes the argument. TextuallyBarnabas
agrees with the LXX (Alexandrine : B deest) in 7707706 toy,
where Matthew and Mark (BD) have
(Ill) The Fourth Gospel.
UNCLASSED
(40) Barn. vi. 3. John 651
,cf.
58.
fira rl Xeyei ;Kat 6? fXnicret eV edv TIS
<f>a~yrjetc TOVTOV TOV aprov,
avrov ^trerai fis TOP al&va. ^crerai els rov alcova.
V. 1. o iricrrfvav fls, cf. LXX.Isa. 2816
KOI 6 ni(rTva)v (eV
ov pr) Ka.Tat<rxvv6f}.
Barn. viii. 5 ^rt $ rd t-piov em rd v\ov ; OTLrj ftaa-i\La
*Irj(TOU TT\ vAo>, KOI OTl OL \TTloVT$ 677* CLVTOV rj<rOVT(U 19 TOV
al&va.
ix. 2 ris f<rnv 6 QiKvv C^"at *** r v at&wa5Ps. 33
136 0\<av
xi. IO Kal 69 hv fyayri If avT&v(sc. bMponr)* tfivtTai els TOV alS>va
(as from a 'prophet' influenced by Ezek. 471~12
), interpreted
in II as meaning 6s av axovo-r/ TOVTMV \a\ovpevuv [the words
connected with Baptism] Kat Trtoreva-rj, f^o-erat ct? TOV al&va.
Compare Gen. 322
Kal vvv ^TI TTOTC . . . Ad^rj TOV fvA.ov TTJS
fcD^J Kat ^>ayr/, Kat f?jo-eTat et? r6z; atwva.
Apoc. 27 rw vtKcovrt 8(6o-co avT<3 <^ayetv K rou fvXou TT/S fa>^j . . .
222
v\ov fco^j TTOIOVI; KapTroi/s SwSeKa, also 34> 19.
Barnabas is clearly haunted by the phrase (^o-erat t? TOV
ata>i;a, which he uses to gloss other phrases of the LXX in
vi. 3, ix. 2, (xi. 10). But whether he got it from Gen. 322
,
the Psalms of Solomon, xiv. 2, or rather from the apocryphal
'prophet' seemingly cited in xi. 9-11 (as his use of it in
connexion with vAor, especially in xi. 6f. and 10, rather
suggests : cf. Apoc. 27
, &c.), or again from current Christian
usage (see Ecclus. 3726
,cf. Wisd. 5
15
),is obscure. In
any
case
he seems independent of John;
for he makes no allusion to
Jesus as 6 frpTos TT/S
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THE EPISTLE OF BARNABAS23
(41) Barn. xi. iif.,
8. John ip34
.
eefU\Tj<TCV ro>
Kvptoj KOI egrjXdev alp.a Kalv8<op.
irpo<pavcpS>o~at ncpl TOV v8aTos KOI
TTfpl TOV o-Tavpov (then quota-
tions, especially Ps. i3"6
). . . <u-
o~6dvfO~6f irons TO vdap KOI TOV arravpov
cn\ TO avTo &pio~v' TOVTO yap Aeyet,
fjtaKdpioi of rt TOV VTavpbv ATTI-
<ravTs KaT@r)o-av fls TOvficop, ort TOV
fMfv fuo-66v Xeyet'
fv Kaipw aurov* . . .
Barnabas's treatment of the Water and the Cross (not Blood,
as in John) is quite independent, being connected in his own
mind with the v\ov and vbara in Ps. I. Indeed the treatment
of the Blood and the Water in John I934
,i John 5
6~86
\6(*>v 61' vbaros Kal afyzaroj, is so different that, had Barnabas
known the Johanninewritings, he could hardly have written
as he does.
(42) Barn.xii.
7. John 3
uf-
The handling of the type of the Brazen Serpent is so
different that, taken by itself, it' makes against rather than
for the theory of acquaintance with the Fourth Gospel'
(Kendall, adloc.).
On the whole, in spite of their affinities in 'the deeper
order ofconceptions,'
to which Keim inparticular
has called
attention(cf. Sanday, Gospels in the Second Century, 270 ff.),
we must regard Barnabas as unacquainted with the Fourth
Gospel. Its Logos conception is one upon which he would be
almost sure to seize, with much else to his anti-Judaic purpose.
Rather it looks as if Barnabas and this Gospel shared to some
degree in a common mode of thought touching Eternal Life
and feeding upon wordsof Life a
modeof
thought visiblealso in the Eucharistic prayers of the Didache.
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THE DIDACHE
INTRODUCTION.
THE treatment of apparent quotations from Scripture in
the Didache is rendered difficult by the composite character
of the document. It is impossible to treat it as an homo-
geneous whole, but it is hard to decide what strata are to be
recognized in its composition.
It has been thought best to adopt the following arrange-
ment, while admitting that the classification is uncertain in
several respects.
1. The Two Ways, i-vi. In this section no attempt has
been made to reconstruct the primitive text from a com-
parison of the Greek MS. found by Bryennios, the Latin
version and the text used in Barnabas except in the
omission of the section evAoyeire . . . rijs SiSa^s (i. 3~ii. i).
This is treated separately, as manifestly secondary.
2. The ecclesiastical section, vii. i-xv. 3.
3.The eschatological section in xvi.
4. The interpolation in the 'Two Ways,' i. 3~ii. i.
The formulae which appear to introduce quotations are as
follows :
1. In the Two Ways.
Except in the interpolated section (see below) no formulae
are used.
2. In the Ecclesiastical section.
(1) Did. Vlii. 2 as fKfXfvcrfv 6 Kvptos cv rutt>ayyeXi'o> avrov . . .
Cf. XV. 3, 4.
(2) Did. ix. 5 tiprjKev6 Kvpios . . .
3. In the Eschatological section.
(i) Did. xvi. 7 o>s eppMr) . . .
4. In the Interpolation in the Two Ways (i. 3~ii. i).
(i) Did. i. 6f'lprjrai . . . [introducing the saying 'iSpwo-aTo) 17
f\cr)p,o(rvvT)crov els ras xclpds <rov, fJ.fXPls
&v yv&S rivi S$", which cannot
be traced to any known source].
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THE DIDACHE 25
1. THE TWO WAYS, I-VI.
There are no certain quotations from or allusions to the
Old Testament or to any other documents which can serve
as a standard of accuracy in quotation.
ACTS AND EPISTLES.
DActs d
(1) Did. iv. 8. Acts 432
.
avyKoivcovrjo-fis 8e Travra. T<5 aSeX<o> ov8e fls TI T&V VTrapxovrtoV auT<5
<rov Kal OVKepels i8ta dvai. eXcyev i8toi> clvai, dXX'
rfVavrols
anavra Koivd.
The resemblance is such as might be due to similarity of
circle or of conditions of life, and is not sufficiently close to
prove literary dependence, on one side or the other.
Romans d
(2) Did. v. 2. Kom. 12*.
ou KoXXufjLevoi dyadw. airovrvyovvrcs TOirovrjpov,
The verbal coincidence is close, but the phrase is not re-
markable(cf.
iii.9), and seems like an ethical commonplace.
In the absence of other signs of any use of the epistle,it cannot
prove literary dependenceon either side.
UNCLASSED
Hebrews
(3) Did. iv. i. Heb. is7.
roC \a\ovi>Tos aroi TOV \6yov rov p.vr)p,ovruTfT>V
r)yovfj.va>v vp.>v, ot-
0oCiiVT)<r6r)(rr) VVKTOS Kal
fjfiepas. rives \d\r)(rav vfuv TOV \6yov TOV 0eov.
There is some similarity of thought, but the distinctive
f)yovfj.va>v
is not inDidache,
and thephrase
AaAaz; TOV\6yov
TOV 0eoC is a natural one.
Jude
(4) Did. ii. 7. Jude 22f.
ovp.i(rr)<rfis irdvra avQpanov [oXXa Text very uncertain.
ovs fJifv t:\fygfis, irepl 8e $>vrrpoo--
fvll) m - Lat.J,
ovs 8e dyairrjaeis vnep
TTJV ^fvxr]v crov.
See Lev. 1 917 f. for wording of
Did.
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26 THE N. T. IN THE APOSTOLIC FATHERS
GOSPELS.
(I)The Synoptic Gospels.
UNOLASSED
(5) Did. iii.7,
cf. Matt. 55
(due to Ps. 36").
(II) The Synoptic Tradition.
(6)Did. i. 2. Matt. 22 37~89
.
irpwrov dycnrf)(ris rbv Qtbv rbvdyaTrrjo-tis Kvpiov rbv Qeov vov tv 0X17
iroirjo-avTa <re, dcvrepov rbv irXrjviov rfj Kapftiq <rov . . . avrr] ecrrivf) /uryaXr;
crov G)S (Tfavrov. KOLTrpoaTT) evro\f). devrepa
Se6/j.ota
avrrj, dycnrf)(rcisrbv ir\r)<riov vov as
(Tfavrov : cf. Mark i229f-
Here there ia juxtaposition of the two principles associated
in the Gospels and with like emphasis on their order;but the
addition rov noiria-avra o-e suggests direct Jewish influence.
See Ecclus. 730
,and cf.
(5).
(7)
Did. i. 2. Matt.7
12.
irdvTO. 8t ocra eavdcXrjo-flS fir) yive- ndvra ovv ocra eav 6e\r)T Iva
a&al o-ot, Kal av aXXo)firj
iroici. <nv \)\uv 01 av^pcoTrot, OVTWS
iroieiTf avrols(cf.
Luke 631
).
Tohit 415
.
6 p,Kre1s} fu]8cvl iroirio-rjs.
Acts is20
'29
.
KOI ocra ii QcXfre eavrols
(-a)) p,Tjnoiflrf. C. D min.
pauc. syr111 c> * sah. aeth. Iren.lat
Cyprian.
The evidence seems to show that the form preserved in
Tobit re-emerges in the Jewish saying ascribed to Hillel,
4 What is hateful to thyself, do not to thy fellow'
;and
the negative form in the Didache may be due to such
influence. On the other hand the wording ocra tav fleX^o^s /otr)
KrA., instead of o juto-eis (found also in Greek, attributede.g.
to Cleobulus), seems due to the influence of the evangelical
form of the saying (cf. Lampridius, in Vita Alex. Severi,
51, 7 quod a quibusdam sive ludaeis sive Christianis audie-
rat . . .
'
Quod tibi fieri non vis, alteri ne feceris'
;so Didascalia,
i. i, adding' ab alio
').If the saying be part of the true text
of the Acts, it would here most naturally be attributed to the
use of the Acts. If it be regarded as a gloss in Acts, the
Didache may have originated such a gloss.
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THE DIDACHE 27
2. THE ECCLESIASTICAL SECTION, VTI-XV.
There are no certain quotations or allusions to the Old
Testament or to any other documents which can serve asa standard of accuracy in quotation, save the free quotation
from Mai. illff -
in xiv.3, where KCU \p6v<* (added to h iravrl
roV(i>)finds a parallel in the Targum ad loc.
EPISTLES.
Di Corinthians d
(8)Did. x. 6. i Cor. i6
K.
fj.apav d8d. fj.apav d6d.
The Aramaic words would seem, from the sudden way in
which they are introduced in i Corinthians, to have been
in common use. But it may be noted that in each case they
are used to enforce a warning. In the Didache, et rts OVK (TTIV
, fj.TavoLT(). In I Corinthians, t TLS ov </uAei rbv Kvpiov,
GOSPELS.
(I) The Synoptic Gospels.
C
Matthew C
(9) Did. vii. i. Matt. 28".
$a7TTicraTe fls TO ovopa TOV irarpos (3airTiovTfs avrovs fls T^ ovofjui TOV
KOI TOV vlov Kai TOV dyiov irvfvfjidTos. iraTpbs Kal TOV vlov KOI TOV Aytov
The Trinitarian baptismal formula is not found in the
Canonical New Testament except in Matthew;but on account
of its liturgical use, its presence here cannot prove literary
dependence on the Gospel. Further, it cannot be held
certain that these words stood originally either in this section
of the Didache or in the original text of Matthew (om. codd.
ap. Euseb.).d
(10) Did. ix. 5. Matt. f.KOI yap TTfpl
TOVTOV tlprjKfV 6 Kvptos, fi^ 8o>re TO ayiov rots KVCTI.
pf)Soire TO ayiov TOIS Kvai.
The verbal resemblance is exact, but the passage in
Matthew contains no reference to the Eucharist, and the
proverbial character of the saying reduces the weight which
must be attached to verbal similarity, cf. (13). It is cited
as a saying of the Lord.
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28 THE N. T. IN THE APOSTOLIC FATHERS
(n) Did. viii. if. Matt. 616
.
at 8e vrjo-Telai vpfov p,r)fo~TG><rav p.cra orav 8e
vr)o-Tevr)T p,fj yivevQe, cos ol
T&V vTTOKpiT&v' vr)<TTvov<ri yap 8ev-vnoKpiTai,
crKvQpmroi d<paviovo-t yapTepa o-a/3aro>i> Kal Trepirrr)' vp.els 5e ra
Trpoo-oi-rra avra>v}OTTCOP <pavuo-i Tols
vr)o~Tevo-aT rcrpdda Kal irapao-Kevrjv. dvQpanois vrjo-Tevovres. dpfjv \eya> vp.lv
2 p.r)8e irpoo-evxfo-de &S ol vnoKpiTai, onaTre^oucri TOV purdbv avTotv' av de
aXX' o)s Ke\evo-ev 6 Kvpios ev TW vrjcrTCvav aXet^at <rov rrjv /ce^aX^ Kal
i>ayy\i<p avrov, OVTO) 7rpocrcvxf(r0c. TOirpocroiiTov crov vtyai.
irdrep fip.>v6 iv rw
ovpai/aJ, dyia- Matt. 65 9~ 13
.
<rOf)To> TO ovopd o-ov,e\0eTQ>
r) KOI oravTrpoo-ev^^o-^e OVK <Teo*6t
jSacrtXcia o-ov, yevrjOrjTQ)TO QeXrjpd o~ov a>s ol
VTTOKptTai . . . ovruf ovv Trpoaev-
a)S cv
ovpavtoKal eVt
yqs'TOV
apTov ^f(7<9evpels' iraTfp fjfj-wv 6 ev Tols ovpa-
r)p.S>vTOV eniovo-iov 86s fjfuv o-f]p.epov, vols, dyiao-OrjTQ) TO ovop.d aov, eX&'rto
f)
Kal a(pfs fjp.lv TTJV ofpeiXrjv fjfJiwv, as /3a<riXei'a aov, ycvrjtirjTu TO 6f\rjpA aov
Kal fjpcls d<pifjLV Tols 6(f>fi\fTais a>y fv ovpava KalcTrlyfjs' Tovaprov r]^wv
Tjp.S>v, Kalp.f) fio-eveyKys f)p.as fls TOV emovviov
Sbsfjfjuv crrjiJiepov^alafas
Treipao-^bv aXXa pvo-ai 17/105 OTTO TOVrjp.lv
rd o^etX^nra fjpwv, u>s Kalf)p.fls
Trovijpov'OTI o-ov fCTTiv
f) dvvapis Kald(prjKap.V Tols 6(pci\eTais f)p.S>v,
Kal/AT)
rjdda els TOVS alS)vas.
flo-cvcyKys fjp.ds fls 7ripao~p.bvaXXa
pvo-ai r)p.ds OTTO roO novrjpov.
Matt. v. 5 om. syr8111
. d^Ka^v'] d^io^v DELAn2
al., dQientv NcGKMSUn*
codd. recent. irovrjpov] add. OTI aov fffTiv-f)
ftaoiXeia Kal77 Svvafjus KOI
-f)56a (is
TOVS aiuivas' apty. codd. recent.;add. OTI ffov kcfTiv
17 ftaffiXeia KOI1786a els TOVS
aiwvas- d^v. syrcur
(syr8ln
deesf) ;add. quoniam tuum est robur et potentia
in aevum aevi amen. sah.;add. quoniam est tibi virtus in saecula saecu-
lorum. k.
In the section about fasting the only point in common is
the connexion of fasting with hypocrisy ; there is also in
the Didache a complete perversion of the spirit of Christ's
teaching about fasting, and the specific reference to Pharisees
is wanting.
In the sections touching prayer the writer seems clearly
familiar with a definite statement of Christ's teaching, though
hardly a written one, cf. avrov after evr<jj vayyeA.to). There
is also a superficial point of connexion with Matt. 65,inas-
much as both there and in the Didache the true method of
prayer is contrasted with a false one. But Matthew dis-
tinguishes (cf.v. 7) between the false methods of the v-noKpiraL
(a class of Jews) and the tQviK.oi, while the Didache makes no
mention of (OviKoi. It must however be remembered that the
text of Matthew is doubtful on this point, as B syrcur read
vKOKpiTat instead of tdvinoi It would also appear probable
from what precedes and follows that the Didache makes the
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THE DIDACHE 29
falsity of method on the part of the vTro/cpirai lie not so much
in the spirit as in the form of their prayers.
The Lord's Prayer in the Didache agrees with the Matthaean
version as against the Lucan, in the number of clauses which
it contains, in the introduction by the words o#ro> irpo^vx^Oc,
and in its verbal similarity. There are no divergences from
Matt. 69 ff>
except in four points :
(1)r< ovpavu> foT rots ovpavois.
(2) o$eiA.TJj> for d<eiA.?7/zara.
(3) d(/>iejuei> for a^KafjifV.
(4)The doxology.
(3) may be dismissed on the ground of possible assimilation
in the text of our MS. of the Didache to the later text of the
Lord's Prayer. As to (i)and (a) the differences would be
insignificant, were it not that they come in a liturgical
passage, where the text is apt to be strictly fixed by use, and
that the wholequotation
seems to comedirectly
from a local
liturgical usage. (4) The peculiar form of the doxology does
not agree exactly with any of the forms known to occur in
the authorities for the text of Matthew.
These three sections, on fasting, on prayer, on the Lord's
Prayer, cannot be separated from each other. They point at
least to similar local conditions; but the two former rather
weakenthe
probabilitythat the Lord's
Prayeris a direct
quotation from our Matthew.
(12) Did. xi. 7.Matt. 1 2
81.
7rao-a yap dp.apTia d^e^trerat, turn;naaa d^apria KOI /SXacr^/ua a<e~
8e17 dpapTta OVK afadfjaerat. 6r)<rTai rols
dv6pa>7rois, 17<$ TOV
HvcufjLdTos /3Xa<r(T;juia OVK dfadrja-crai.
Mark 328
.
TTavra dfaOrjo-fTai rots mots T&V dv-
6pa>7ra)v TO. dfjLapTr)fj.ara ) KOI at /3Xa<r-
(f)rjp.iaioara av
P\a<r<j)i>]iJ.r)(ra><Tiv'os 8*
bvj3\a(r<pr)fj.r)0-r)
els TO Hvc0/za ro^Aytov,
OVK f\(i afacriv els TOV ala>va, aXX'
fvo%6s eo-Tiv aluviov dfiapTr)p.aTos, cf.
Luke i2 10.
The form of the quotation is closer to Matthew than to
Mark or Luke, and a similar context for the saying is obviously
implied. Yet what is true of (10) applies here also.
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30 THE N. T. IN THE APOSTOLIC FATHERS
(13) Did. xiii. i. Matt. io10.
Tras SeirpocprjrrjS aXrjQivos, GeXatv agios yap 6
fpydrrjs TIJS rpofpfjs avrov.
Ka6r)<rdai irpos tyzay,ai6s eari TTJS Luke IO
7.
TfKXfrrp auroC, auravras &dd<TKa\os a^ios yap 6 epydrrjs TOV fjLKr6ov avrov.
d\T)0iv6s evTtv agios Kal avros &(mp Tim 18
6 lpydTr,S TV Tpotfs afrou. ^ 6 .^^ ,fl
_The verbal coincidence is exact, and is made the more
noticeable by the fact that in Luke and i Timothy rpoQrjs is
replaced by nurOov. But i Timothy seems to show that the
saying was one in common Christian use, while the Didache
does not refer it to ' the Lord/ as in clear Gospel citations.
D
Luke d
(14) Did.ix. 2. Luke 2 2"~19
.
irpa>Tov ireplTOV
iroTijpiov.<a\ &cdp,evo$ Trorrjpiov ti>xapio"rf)O'as
eiTTf, \a/3ere rovro (cat Sta/zepiVare fir
cavrovs . . . Kal Aa/3a>i/ aprov KT\.
The B. V. goes on to give an account of another TTOT-TIPLOV.
But D omits, and so does the Syriac, though it inverts the
order. If, then, we regard this as a ' Western non-interpola-
tion/ the order in the Didache is the same as that found in
what would be the earliest text of Luke. But the specific
associations of the Last Supper in Luke are ignored; there-
fore it does not seem that the resemblance is to beexplained
by any literary dependence, but rather by a common traditional
usage.
(II) The Synoptic Tradition.
(15) This, as implied in the Didache, corresponds closely
to what is found in our Synoptics, particularly Matthew, and
is alluded to under the phrase TO evayyeXtoi^, which apparently
means the Message itself rather than any special record.
Thus we have in xi. 3 the phrase Kara TOdo'y/za TOV evay-
yeXtou. Here the closest point of connexion in the context
is to be found in xi. 4 frcis Se aTrooToAoj p^6jjivos irpos v/uaj
Sex^^o) ws Kvpios, which suggests Matt, io40,but can scarcely
be regarded as a quotation; see also (12) for xi. 7. So in
viii. 2, the tense exeXevo-e^ supports the view that the evay-
yeXiov is thought of as uttered by the Lord, and not as
written down. In view of these passages, it is not certain
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THE DIDACHE 31
that the phrase o>? *X T *v T$ svayyeA&p (TOV Kvpiov ?7/A<3z>),in
xv.3, 4, has any other sense.
(Ill) The Fourth Gospel.
UNCLASSED
Under this heading it will be proper to mention the
passages in ix-x which seem reminiscent of Johannine ideas
and terminology. Three are especially noticeable :
(16) Did. ix. 2, virep TTJS ayLas ajuTreAou Aa/3tS TOV iraibos crov.
This must refer primarily at least to the Church regarded
as the Messianickingdom, and
not to Christpersonally
(which is excluded by eyvtopLvas 6ia'I^a-oi;).
It may also
refer secondarily to the Davidic Messianic king, who in
Jewish thought is almost interchangeable with the nation in
its ideal aspect. Cf. the Targum on Ps. 8o14 15,The vine-
shoot which thy right hand hath planted and the king Messiah
.whom thou hast established for thyself, and Apoc. Baruch 39'
Tune revelabitur Messiae mei principatus qui similis estfontiet viti.' It is relative to this mystical idea of the Church that
the Cup is to be understood (cf. -nrev/uaruo? TTOTOS in x.3).
The resemblance to John 15* rests on little more than the
figure of the vine for the Messianic Kingdom.
(17) Did. ix. 3 tvyja.pivToviJ.iv <roi . . . vTrep rrjs (/OTJJ KOL yv<ao~(i>s
rjs eyvtopio-as fjfuv Sia 'Iqa-ov TOV Traibos (TOV. Cf. John I73
.
(18) Did. x. 3 THUV be exaptVco 7rz>evjuumKr)i> Tpocfrrjv Kal TTOTOV
KatO>T)J;
alwviov 5ta TOV vaibos crov. Cf. John 645~65
.
It is noticeable that the distinctive ideas of the manna and
the identification of the bread with the body of Christ, are
not found in the Didache. The point of closest resemblance is
that the Didache, like the Fourth Gospel, does not connect the
spiritual food with the specific ideas of the institution, as is
done in the Synoptic narrative.
3. THE ESCHATOLOGICAL CHAPTEE.
GOSPELS.
The Synoptic Tradition.
(19) Did. xvi. i. Matt. 2 442
. ".
yprjyopeiTf vjrep TJ}? farjs vp.a>v'ol
yprjyopclre ovv, OTI OVK oi'Sare TTOI'O
\VXVQI vp.S)V fir) (rfifaOijTWffav Kal ol ypfpq. 6 Kvpios vfji>v ep^erai . . . Kal
6<r<pvs vp.)v fir)(K\veo-6(iMrav
tdXXa v/iety yiveade troipot' on $ &pq ov
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32 THE N. T. IN THE APOSTOLIC FATHERS
yivetrde eroijLtoi*ov yap oifiare
TTJV &pav fioKeire 6 vibs TOV dvdp&Trov ep
ev j 6 Kvpios fjpav fpxfrat. Cf. 2 513
.
Luke I235
.
eo-Tcoo-av 17x001; al 6cr(pves irepiefacr-
fj-evat Kai of \v%voi Kaio/Jievoi. Cf. I 240
.
Matt. 2442
^epa] <%>aLFKO al. pier, lat-vet. syr
8*11pesh. Tatar -
Orig. Ath.
There is a marked parallel to Luke 1 235
,where alone
and \VXVOL occur in the same combination;but it is in Matt.
that y/oTjyopetre goes with OVK oibare voiq ^/xe'pa [wpa] 6
ep\T<u,and with
r]^pav ovbt TTJZJ &pav in 25
13.
(20) Did. xvi. 3-5. Matt. 2 410-18
.
fv yap rais eV^tirats f^itpais 7T\r)0vv- Kai rore (TKav8aXi<r8r)<TovTai TroXXoi,
6t]<rovTai ol-^ffvdoTrpofp^Tai Kai oi(f)0o- Ka\ a\\r)\ovs rrapaStoo-ovo-t, Kai
p.ia-fj-
pcis Kai<rrpa(pf)o-ovTai
ra irpoftara els vovviv dXX^Xous' Kai TroXXoi \lffv8o-
\VKOVS Kaifj dydirr) <rrpa<pr)<rcTai. els 7rpo(pr)Tai eyepOrjo-ovrai Kai 7rXavr)(rov<ri
(jLitros. avavov<Tr)syapTr)sdvop.iasni(n]- TTO\\OVS' Kai dia TO 7r\r)dvvdijvai TTJV
o-ovo-iv aXXijXovs Kai dt&govo-i Kai napa- dvopiav tyvyyo~(Tai f) dyaTrr] T>V TroX-
S&xrovo-t, Kat rdre (pav^o-frai, 6 KOO-JMO- \S>V 6 8e VTropfivas els re\os OVTOS
TrXdvos a>s vibs 0eoG KatTroiija-fi o-Jj/nela o-co^crerai. Cf. Matt, y
15
, 2424 and
ical repara, Kairj yrj irapabo6r)o-frai els Mark I3
13.
avrov Kai iroi^o-et dOefiira a
t yeyovev e alatvos' Tore fjet
fjKTto-is T&V dv6po>7ro)v els rrjv irvpaxriv
TTJS doKipaaias Kai o-Kav$a\io-6r]<TovTai
TroXXot KOI aTroXoOi/rat 01 fieinropeL-
vavres ev 777 Trtoret avrav
vrr1
avrov TOV
There are several points of connexion with Matt. 2410~13
,
but this may not represent more than a common oral basis
containing a good many conventional Apocalyptic ideas. It
is to be noted that there is nothing in Matthew analogous to
6 Koa-^oirXdvos /crA.. and to VTT avrov TOV KaraOtiaras, parallels
to which are rather to be found in AscensioIsaiae,
iv. a ff.
(21)^Did. xvi. 6. Matt. 2 4
3 f-
Kai Tore(pavijo~eTai ra
o-r)fj.eia -rrjs Kai rdre (01/77(rerai TO (rrjueiov TOV
d\T)0eias' Trp&rov (rrjueiov eWerdVecos ev vlov TOV dvOpanov ev rai ovpava . . . Kai
ovpavu, eira o-^/ietoi/ (pavrjs o-d\7riyyos, aTroareXei TOVS dyyeXovs OVTOV
Kai TO TpiTOV dvdo~Tao-is veKpatv. adXiriyyos (pcovrjs
The parallelism is insufficient to warrant any sure inference.
The scheme in the Didache is rather that of i Thess. 414~16
,
where we have(i) the revelation of the Lord from Heaven
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THE DIDACHE 33
with angels of power, (2) the archangel's trumpet call, (3) the
resurrection. Cf. too theo-TJjuara r/oto-o-a
of the Sibylline
Oracles, ii. 188(potato., a-aAmyf,
<W<rracris, cf. iv.
1736.),
and
the description of the irapova-ia in the Ascensio Isaiae,
chap. iv. For heavenly portents, cf. Josephus's account of
signs before the war;and for the meaning of eKTreVao-u, cf.
Sib. Orac. viii. 302 and Isa. 6*f (in which Barnabas sees
a reference to the Crucifixion). Apparently this idea was
a more specific form given to'
the sign of the Son of Man,'
whichoriginally pointed simply
to Dan.7
13 and its
imagery.On the whole, we notice that this section (i) contains
features not found in our Synoptic tradition, and represents
a more specific and personal doctrine of Antichrist, more
closely resembling that found in 2 Thess. 2;Barn, iv
;Asc.
Isaiae, iv :
(2) agrees far more fully with Matthew than with
any other single Synoptic, though it has certain points
peculiarto
Luke,cf.
(19):but
(3)cannot be said to
proveits author's knowledge of our Matthew, as distinct from the
tradition lying behind it, which may well have been that of
the region in which the Didache itself was compiled. While,
then, use of our Synoptic tradition is highly probable, the
verdict in relation to the individual gospels must remain
doubtful.
4. THE INTERPOLATION IN THE 'TWO WAYS'
(i. 3-ii. I).
EPISTLES.
D
i Peter d
(22) Did. i. 4. i Pet. 2".
T&V o-apKiK&v Koi (Td^iariKwv dircxevOai T>V crapKiK&v
The text of the Didache, as it stands, recalls i Pet. a11
.
The sentiment, however, is a natural one, and it is worth
noticing that the conjunction of a-^aTiK&v and o-apKLK&v seems
rather tautologous, and that ow/xartfcaw has been replaced in
A. C. vii. i by KOOTXIKWI>. For the possibility that
CABLTLE D
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34 THE N. T. IN THE APOSTOLIC FATHERS
originally stood alone, cf. 4 Mace. I32 T&V 8e Mdv/uudi* at jueV eto-t
\l/vxiKal at 8e o-to/xartKat. If this suggestion be right, o-apfciKow
would be a later gloss derived fromI
Peter and dueto the
same feeling as that which led to the substitution of
KOVHIK&V in A. C. vii. i (possibly from Titus s12
).The context
suggests that Didache has in view tiuQvpicu. that wrong one's
neighbour, as in Matt. 527-30
.
(I) The Synoptic Gospels.
DMatthew
(23) Did. i. 5- Matt. 526
-
OVK cc\v<TTai fKeWfV pe\pi$ ov ov prj e^eXdrjs cKfWev ecos dv drro-
a7ro8&> TOV eo^a-rov KodpdvTTjV.das rov eo-^aroi/ KoftpdvTrjv. Cf. Luke
I 259
,which has Xenrbv dirodus.
The wording of the Didache is closer to Matthew than it is
toLuke, especially
in the use ofKobpavr^v
and not AeTrroV
But the context is quite different, and it would be hazardous
to lay much stress on a phrase which must have been a
familiar one. See further under(25), (26).
Luke
(24) See under the next section.
(II) The Synoptic Tradition.
(25) Did. i. 3. Matt. 5"-47
.
TOVS KarapafJicvovs vfj.lv dyanarf TOVS CX&POVS
rep rcoi/e^^poii/u/^iwv, irpocri>xfO'0 vnep rS
vrj(TTevT beVTTfp
TWV ftioxovTtovvfjids. . . . fdv yap dya7rf)(rr)Te TOVS dya-
Troia yap X^Pls *av dyandre TOVS Trfovras vfids, Tiva fj.io~6bv e^ere ;
dyan&vTas vp,ds ; ov^l KOI TO. edvrj TO Kal ol Te\a>vai TO avTo 7roiovo~i K.T\.
avTO TTOiovo'iv ; vpels 5e dyajraTe TOVS T K. A27 33
fjLio~ovvTUs VfjuisKa\ oi>x ffT
evdpov.,
ayarra.T TOVS ex
TTOietrt Tols fjno-ovo-iv vp.as, v\oyciTe
TOVS KaTaptofj-fVovs vfjuv, Trpoo-evxfo-tif
vnep TO>V tnr]pa6vTa)V vp.ds . . . Kal
el dyanciTf TOVS dyaTT&vras vfids,iroia
vfuv xupis *o~Ti; . . . Kal yap ol dp.ap-
rcoXol TO avTO TTOIOVO-I.
In Matt, post fx^Povs vfjiwv add. (v\oyfiT TOVS KaTapuftevovs v/zas DLKn c f h
pesh et mss.vss.
pp. recen. ante Kal irpoacvx- add./ca\u>s iroifire
TOVSI) lat. pier, (non k) pesh. mss. vss. pp. recen. ante SIOJKOVTOJV add.
vnds Kal D lat. pier, (non k) pesh. mss. vss. pp. recen.
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THE DIDACHE 35
It seems impossible to decide whether the occurrence of
Matthaean and Lucan features, e. g. nota x< tj(cf- Luke 632
)
and TO.
tdvr) (cf.
Matt.5
47
),
be due(i)
to ablending
of the two
Gospels, (2)or to the knowledge of another Greek source
nearer to the Ao'yia, which are generally supposed to be the
source of this section of the matter common to the first and
third evangelists, (3) or to oral tradition, (4) or to an early
harmony (e. g.the Diatessaron).
With regard to the second possibility, it may be noted that
the
emphasison
fasting,which seems to be
representedas
a climax, is in keeping with a tendency discernible in later
Jewish literature(cf.
Tobit I28
)and which assumes promi-
nence in 2 Clement i64,but it is not found in the N. T.1
It is therefore unlikely that it appeared in a source earlier
than the Canonical Gospels, o^x efere ZyQpov at the end of
a paragraph, if an addition of a redactor, cannot be very
late,see Didasc. i.
i,
and cf.
Apol.Aristidis
15, Justin,
Apol. i. 14.
(26) Did. i. 4-6. Matt. 539~42
.
(i)fdv TIS (roi 5o> pa7rio>ia ft? rr]v ocrrts <re paTriei els rr]V detai> <rov
fai-iav criayoVa, or/M^rO*aura) Kal rrjv aiayova, (rrptyov aurai Kal rrjv aXXrjv'
aXXrjv Kal ear) rcXeios. (2)cav dyya- KOI TO> QeKovrl trot KptBijvai
KOI TOV
p(vo"fl(re TIS fJLiXiov ev, VTraye per ^iTotvd o~ov Xa/3etv a(j)es
avra Kal TO
O.VTOV 8wo. ^3)fav
aprj TIS TO t/xartdf IpaTiov' Kal OVTIS o~e dyyapeixrei p,i\iov
crou,86s aura) Kal TOV
^iTcova. (4^eav ei/
} vnayf pCTavTOV 8uo* TO> aiTOviri
\df3r) TIS OTTO o-oO TOcToi', fir) aTratTft, (re Si'Sov, Kal TOV BeXovTa OTTO o-ov
oi'Sc yap 8vvao-ai. (5)Trai/ri ro) Sai/et'aaa^at ^17 mrooTpac^s.
aiTovvri (76 didov Kal(j.f)
aTrat'ret.j
-,
g29so
TO) TVTTTOVTL (T TT TT)V
Kal TTJV aXXrjv' Kal OTTO TOV
aipovros (TOV TO lp.aTiov Kal TOV ^iTa>va
p.f) KQ)\vo~r)S' Travrl alTovvTi o~f S/Sov,
Kai arro TOV atpovrosTO (ra
p.t)airaiTft.
The resemblance of this passage to Matthew and Luke is
obvious. It should however be observed that, if we take the
five cases as arranged and numbered . above in the Didache,
Matthew has i, 3, 2, 5, omitting 4, while Luke has i, 3, 5, 4,
omitting 2. Going outside the Canonical Gospels, Tatian's
Diatessaron (accordingto the reconstruction made by Zahn in
1 But notice in this connexion the quite early addition in Mark p29
of *at
to irpoatvxfi,which is found in syr*
in and almost all late authorities.
D 2
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36 THE N. T. IN THE APOSTOLIC FATHERS
his Forschungen, i. 17) had i, 2, 3, 4, omitting 5, and Justin's
Apology, i. 16, cites only i, 3,and 2 a line later. It is hard
to draw any more definite conclusion from these facts, than
that the resemblance to our Gospels may be explained in any
one of the four ways mentioned in the preceding note. It
should be added that the addition of the phrases /cat eo-r/
reXeios and ovbe yap bvvao-at, shows the freedom with which
the redactor is handling his material, whencesoever derived.
It is useless to analyse closely the exact verbal corre-
spondences with Matthew and Luke ; for in a passage
in which so many possibilities are open, only the closest
verbal resemblances would be sufficient to prove literary
dependence.
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CLEMENT OF ROME
INTRODUCTION.
Standard of Accuracy in quotations. The quotations fromthe Old Testament seem for the most part to be made with
great exactness, especially in the case of the citation of longer
passages. Occasional variations from the text of the Septua-
gint occur;but these are usually very slight, and may possibly
represent readings of the text differing from those in the
principal MSS. : see also p.1 24.
The quotations from the N. T. are clearly made in a different
way. Even in the case of N. T. works which as it appears
to us were certainly known and used by Clement, such as
Romans and i Corinthians, the citations are loose and inexact.
This is not the place to discuss the causes of this difference
in method;
it is sufficient to point out that this fact makes it
in the highest degree precarious to argue from the inexact-
ness of possible quotations of other works in the N. T., that
Clement did not know, and was not using these works.
Formulae of Citation. Passages from the O. T. are fre-
quently introduced by the phrases yey/oa-nrai, TO
EPISTLES, ACTS, AND APOCALYPSE.
A
Romans a
(i) Clem. xxxv. 5, 6. . Eom. i29"32
.
aTTOppfyavrfs d(f>favr>v irdcrav ircTr\r)pa>iJivovs 770077 aSt/c/a, irovr)-
ddiKiav /cataj/o/Lu'ai>, TrAeope^iai/, epeis, plq, 7rXeoi>eia, Ka/a'a, pea-rovs <0oi/ov,
KaKOTjdeias re KCII SOKOVS, ^idvpicr/JLOvs ^di/ov, eptSoy, SoXov, /ca/cor/^etay,
re KOI KaraXaAtas, OeocrTvyiav, vneprj- ^iBvpiards, /caraXaXouy, 0eoorvyets,
<f>aviav re KOI d\aovelav, Kfvo8oiav vfipiords, virfpr)<pdvovs,
re /cat d(f>i\ofviav. efavpcras KCIK&V, yovevviv
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38 THE N. T. IN THE APOSTOLIC FATHERS
ravra yap ol irpaacrovrcs (TTvyr)- do-vverovs, do-vvQerovs, do-ropyovf,
rol rw 0ew i>7rdpxovo-iv' ov \iovov 8edvcXeypovas, olrives TO
diKaia3fj.arov
ol TTpdo-o-ovrcs avrd, dXXa feat ot <rvv- Qcovcmyvovrfs,
on ra roiavraTrpda-
vooKovvTcs avTols. aovTcs agiot Bodroveltriv, ov p.6vov
avraTTOIOVO-IV, dXXa /cat
An examination of thispassage makes it practically certain
that Clement is influenced by the recollection of the passagein the Epistle to the Romans. This judgement is founded
upon1. The remarkable coincidence of the vices which are
mentioned: this seems too detailed to have occurred bychance.
2. The character of the concluding sentences in the two
passages : it would be very difficult to imagine that Clement
is here independent of St. Paul.
b
(2)Clem, xxxiii. i. Rom. 6
1
.
ri ovv Troirjo-ancv, dSeX^oi ; dpyr)- ri ovv cpovpev ; cmpevwpcv rfj
crwiiev OTTO TTJS dyadonouas KOI ey- Apapria, Ivaf) x^Pls i&fovdcrg ; f.if)
icaraXiTrcofieJ/ TTJV dya7rr)V ; p,T}6an5)s yevoiro.
TOVTO cdo-ai 6 decnroTrjs e(j) fjpLiv yc
yevrjdfjvai,dXXa
o~TTvo~<i>fJiv ficra
KTVias Kal TTpodvfJ-ias ndv cpyov
dyaObv ei
It seems most probable that Clement is here writing under
the impression of the passage in the Romans. It is true that
there is little verbal coincidence between the passages, but
their thought is closely related. The impression produced
bythis is
very
muchstrengthened
when the context of the two
passages is observed. In the last section of the previous
chapter Clement has stated that we are justified by means of
faith.
C
(3) Clem, xxxii. 2. Rom. g5.
eg O.VTOV
('icwccu/S)
6 Kvptos 'Irjaovs e a>i/ (rwvirarfpav)
6 Xpioros TO
TO Kara crapta. Kara <rdpKa.
It seems probable that the sentence in Clement was
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CLEMENT OF ROME 39
suggested by that in Romans. The phrase r6 Kara adpua is
not a very obvious one.
(4)Clem. 1.
6, 7.
yfypairrai yap' Ma-
ai
Eom.4'-'.
ai dvofjiiai, KOI S)v
Ka\v<p@r)o~av ai dfuip-
Ttai'fj.(iKiipio$ dvrjp u>
ovfirj \oyio"r)Tai Kvpios
dfiapTiav. 6 p.aKapio-p,os
OVV OVTOS Tl TT)V TTfpl-
To/zjji/ ; TJKal tirl TTJV
aKpofSvo-riav ;
Ps.31(32)*-*.
fj.aKapioi GW d<pe6T)(rav
aidvofjiiai,
Kal &v fire-
KoXixpdrja'av ai dfiapriai.
fiaKapios dvfjp ov ov/z/j
\oyio~rjrai Kuptos apap-
riaVj ovde fcrriv ev roJ
avrov doKos.
vofjiai Ka
\v<>dr]O'av aia/itaprtat*
paxdpios dvrjp<a ov pr]
Aoyt'o-T/rai Kvpios dpap-
TUIV, ovde e'oT> ev rw
oro/Ltart avrov doXos.
OVTOS 6 naKapio'fj.os fye-
J/6TO CTTt TOVS K\f\ey-
fJifVOVS V7TO TOV GcoO
did'irjcrov XpioroC TOW
Kvpiov >7/Licoi/.
It is clear that Clement intends to quote the Psalm; he
introduces the quotation with the word ye'ypaTrrcu, and we
have not found any clear case where he has done this in the
case of a passage from the N. T. This seems also evident
from his concluding the quotation with words which are in
the Psalm, but not in Romans. But it must also be recog-
nized that the words oSroy 6 jmaKapto-/xo? suggest strongly that
he was influenced by his recollection of the same words in the
Romans.
d
(5) Clem, xxxvi. 2.
8idvoia Kai
Kap8ia.
Rom. i21
.
f)dcrvveros avrStv
Clem. li. 5. Eph. 418
-
TO.S do~vveTovs Kapdias . eo'KOTio'fievoi 777 8iavola.
The phrases in Clement may have been suggested by the
Romans, but there is a similar phrase in Eph. 418
: see(37).
(6) Clem, xxxviii. i.
(ro>e(T$a> ovvf)p.a>v o\ov TO
<ra>/j.a
ev Xpiaroi 'irjo'ov,Kal viroTawfcrBo)
Kao~ros TO) 7r\rjo~iov avTov.
Clem. xlvi. 7.
ivari 8ie\Kop.ev Kal 8iacnra>fJ.fv TO
f/eXf; TOU XptoroC Kal arrao~idofjLCv
irpos TOfftufjia
TO iStoj/.
Rom. 12*.
yap ev evl
TO. 8e
TTJV avTrjv f\fl
TroXAot evffS>fj.d eo~p.ev (V
i Cor. 615
.
TroXXa
iravra. ov
OVTCHS of
TO. crco^ara
fo~Tiv.
vfj.(ov XptoroO
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40 THE N. T. IN THE APOSTOLIC FATHERS
i Cor. i212
.
KaOdfrcp yap TO crapa ei> e'ori, KOI
fieXr) TroXXa e^et, irdvra de TO./ze'Xi;
TOV <ro>paTos TroXXa ovra tv cori
aaj/iaj OVTO) Kal 6 Xpiaros.
Eph. 44.
Ip o-co/ia Kal li> Trvevpa.
Eph. 4".
oneo~fj.V dXXqXaji/
Eph. 530
.
6nfJLeXij <TfjLi>
TOV
It is hardly possible to say here whether Clement is
influenced by the Romans or the other Epistles.
i Corinthians a
(7) Clem, xxxvii. 5, i Cor. i212 ff-
Xd/3o>juej/ TO a-Stpa fjfjiwv' rj KC(pa\r) KaQaTTfp yap TO aS)p.a cv eoTt, Kat
5i^a TO>V iro8)v ovdev eo-Ttv, OVTCDS (teXr) TroXXa e^et, Trdwa 8e TO. pfXrj
ovSe ot n68fs Si'^a TTJS Kf<pa\rjs'TO. TOV
o-a>/Liaros TroXXa 6Wa fv cVrt
de fXa^iora p.f\rj TOV o-upaTOs fjp&v o-w/ia, ora> xai 6 Xptaros . . .
dvay<ala Kal eu^pjyora flaw 6'Xo) TO>u
at yap TO a-co/za OUK eaTtj/ fv
cra)fjLaTi'dXXa Trdi^ra o-UfTTJ/ei Kal vrro-
p.f\os, dXXa TroXXa . . .
Ta-yi; fjiia XP^rai *& T o"&>C O"^at oXoi/2l
ov SvvaTai 8e 66(j)6a\fjios
TOva>fj.a. flnelv TTJ Xft
pt> Xpei'ai/crov OVK ?^co'
I. n ^d\ivf) K(pa\rj Tots Troai,
Xpfiavovv jftSa,
\oV TOo{>K ' aXXa
T
a^rov, art&s Kal Pa *PX"* >* cori.
TW xapicrpaTt avrov.
Cf. i Clem. xlvi. 7 and i Cor. 615.
It would appear to be certain that Clement is here in-
fluenced by the First Epistle to the Corinthians. Themetaphor of the body and its members is indeed found also
in Romans and Ephesians, but the details are taken from the
passage in Corinthians.
(8) Clem, xlvii. i. i Cor. i11"13
.
di/aXdj3eTe TTJV firia'ToXfjv TOV p,a- fdrj\o)0rj yap p.oi Trcpl vp.5)v, aoVX-
Kapiov IlauXov TOU UTTOoroXov. 2 TI (poi /^ov,VTTO T>V XXdr/y, OTI
eptSes*fv
7rpS)Tov vfj.lv v dpxy TOV fvayye\iov vpiv clo~i. Xeya> Se TOVTO, OTI IxaoToy
3 eV d\Tj0eias irvfvp.a- ip>v Xeyei, 'Eyca ptv flp.i ILavXov,
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CLEMENT OF ROME 41
Tinas eVeoTetXfi/ vp.lv ircplCO.VTOV re
'Eye!)8e
*A7roAXo>^ *Eya>
/cat K7<pa re Kal 'A7roXXa>, Sia TO KOI *Eyoo 8e XptoroC.
roYf irpoo-K\io-fis vpas
It cannot be doubted that this passage refers to the First
Epistle to the Corinthians; the references to Cephas and
Apollos and the trouble in the Church seem to make this
plain, and the conclusion is borne out by actual quotations
from the Epistle.
It is important to ask whether the mode of referring to this
letter implies that Clement had no knowledge of our secondletter. Dr. Lightfoot, in his note on the passage, cites
parallels which seem to make it plain that such a conclusion
would be unwarranted.
(9) Clem. xlix. 5. i Cor. i^.dydirr) irdvra dvcxfrat, irdvra fiaKpo- r) dydirr) p.aKpo6vp.fl} xprjo-reuerar
Ovfjiel* ovdev ftdvavvov evdydrrrj t rj dyaTrrj ov 7X0!' 17 dydirrj
ov
ovdevvnpr)<pavov' dydnrj cr^t'cr/ua OVK TrepTrfpevcrai, ov (pva-iovrai, OVK dcrxr)-
fxe*5 ayaTn; ovo-rao-td^ft, dydnr] ndvra
fj.ovcl,ov ^Tfi ra eavrfjs, ov rrap-
Trotfi eV opovoiq" ovWrat, ov Xoyi^erai TO KOKOV, ov
rrvra oreyfi, iravra
trdvTa f\iricit
iravra viro-
It can hardly be doubted that many of the phrases in
Clement were suggested by the recollection of the passage in
Corinthians.
(10) Clem. xxiv. i, i Cor, i520
.
6 wv\ 8e Xpioros cyrjyepTcuK.
filv VKpS)Vt dirapxf) T&V KCKOip.r)p.evo>v.
Trjv p.e\\ov(rav dvdo~rao~iv O~o~dai} qs
TTJV dirapx^v fVoi^o-aroTOV
Kvptovt
lr)o~ovv KvfK.pa>v ai/ao-T^cray, aTrap^ Xpioro?.
This would appear to be almost certainly a reminiscence.
The word aTrapx^j used in this sense of our Lord, in reference
to the resurrection, seems to make this plain.
(n) Clem. xxiv. 4, 5.i Cor. i5
86 37.
\dfia>iJ.fv TOVS tcapTTOvs'6 anopos a<ppuv, av 6
o-Treipfisov faonoiei-
TTtoS Kal riva rpoirov yivfTai ; e^Xdev rat, cav prj dnoOdvy' /cat 6 arreipfis,
6o~ircipa>v
Kal e/3aXev eiy TTJV yfjvov TO
o~S>p,aTO
yfvr)o-6jj.cvov o~7Tft,pcis
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42 THE N. T. IN THE APOSTOLIC FATHERS
Ka<rrov TO>V<r7rep/idra>i>*
driva TTC-
(rovra els TTJV yrjv rjpaKal
yvfjiva
eir* CK TTJS SiaXua-ecos17
TTJS -rrpovoiasTOV dearrrorov
dvi(rrr)crw avrd, KOI ex roC evos TrXei
dXXd yvp-vbv KOKKOV, ei Ti^ot, (rirov, fj
TWOS T>V XOITTCOI/' 6 de Qfbs
aura>o-a>/ua KaQvs f)6e\r)o-f, KOI
T&V
It seems most probable that the thought of this passage is
suggested by that in Corinthians. It is true that the develop-
ment of the conception is different, but there is nothing
surprising in this, if, as seems probable, Clement's references
to the N. T. are usually made from memory.
(12) Clem, xlviii. 5.
fJTGi TIS TTtOTOr, JjfrcO dwdTOS
i Cor. i28
.9
.
G>fjifv yap 8id TOV TIvevpaTOS St'So-
TCU Xdyoy o-o(pia?,aXXa> e Xdyo?
yva>o-a>s KOTO. TO avTO TIvev/jLa, eVepco
TTIO-TIS (V TW avToi
\6y<ov } fJTa> dyvbs fv epyois.
It is noticeable that though the form of Clement's phrase
is quite different from that of St. Paul, he groups together the
same three qualities or gifts, TTIO-TOS THOTI?, yi'wo-t? Aoyo'j
yixoo-ecos, o-ofpos v biaKp{(TL \6ya>v Aoyos (rotyias. In view of
this it would seem probable that we have here a reminiscence
of St. Paul's words.
(13) Clem. v. i, 5.
. . (3pa@elov.
i Cor. 924
.
on 01 V ora
irvTes p.cv
\ap.(3dvei TOftpafielov ;
ia) rpe-
fls de
(14) Clem, xxxiv. 8.
Xeyei ydp* *6(p6d\/j,bs
Cf; Phil. 31*.
i Cor. 29.
dXXd Ka6o)s yeypajrrai,
OVK elbfv Kal ovs OVK *A 6(pda\fjt.bs OVK eiSe,
Isa. 6 44.
dirb TOV altovos OVK
ovfie 01 o-
T)KOVO~(v)Ka e
rrov OVKjoo~a
T]TOlfJ.aO~V TOiS VTTOfJie- OVK
vovo-iv'
KOI OVS OVK T)KOVO~, Kal
firlKapSiav dvflpairov
ty, ocra f)Toip.a-
o~ev 6 0e6$ TOIS dyan5>-
o~w avTOV.
ir\r]V o-ov, KOI TO epya
CTOU a 7TOIT]0-IS TOIS V7TO-
/txeVovo-ti/aeoi/. Cf.6^19
eVt TTJV Kapdiav.1
Syr. Lat. and Constant, insert &.2
Syr. Lat. and Constant, insert
6 Kvpios.3Constant, reads dyairuaiv, and Syr. supports this
;Lat. reads
sustinentibus, with Alexand.
The passages in Clement and i Corinthians are almost
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CLEMENT OF ROME 43
verbally agreed, and it would at first sight seem natural to
conclude that Clement is quoting from i Corinthians, while
the relation of St. Paul's phrase to that of Isaiah is a difficult
question. But a more careful examination of the passages
shows clearly that the phenomena are very complex.
1. The context, and therefore the meaning of the passage
in Clement, is entirely different from that in St. Paul. In
Clement the things which eye hath not seen nor ear heard
are the rewards promised to the servants of God. This is
evident from the whole character of the chapter, and espe-
cially of the preceding sentence, ets TO f/ero'xous rj^as yevtvQai
T&V jueyaAeoz/ /cal evbo^uw e7rayyeA.i<3z> avrov. In I Corinthians
the things which eye hath not seen nor ear heard are the
hidden mysteries which are revealed to the believers by the
Spirit of God. In Isaiah the meaning of the passage is
like that of Clement, but the phrases are very different.
2. A. Resch (Agrapha, p. 102) has collected a great numberof cases where the same phrase is quoted or referred to
Hegesippus in Stephen Gobarus ap. Photium, cod. 232,
col. 893; Horn. Clem. ii. 13; Clem. Alex. Protrept. x. 94;
Origen, in lerem. Horn, xviii. 15; Apost. Const, vii. 32;
Athanasius, De Virginitate, T 8; Epiph. Haer. Ixiv. 69. We
may add Actus Petri, 10, Acts of Thomas, Syriac, ed. Wright,
p. 205, and 2 Clem. xi. 7.
In all these passages the phrase seems to be used in the
same sense as in Clem, xxxiv. 8, that is as referring to the
future rewards promised to the righteous.
3.Resell also points out that St. Jerome, (70mm. on Isaiah,
lib. xvii, says that the apocryphal Ascension of Isaiah con-
tained this phrase, and (Ep. 57) that it was also contained
in the Apocalypse of Elias ; while Origen, Comm. on Matt.
xxvii. 9, says that the phrase occurs'
in nullo regulari libro/
but'
in secretis Eliae prophetae.' The Testamentum lesu
Christi, xxviii (ed. Rahmani, Mainz, 1899), cites the passage as
a saying of the Lord, but adds*
as Moses and other holy men
have said.'
It seems then most probable that Clement and the other
authors mentioned are not taking the phrase from St. Paul. It
is impossible to think that they take it from Isaiah;the form
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44 THE N. T. IN THE APOSTOLIC FATHERS
in which they cite the saying is wholly different from his,
while it corresponds almost exactly with that of St. Paul.
Accordingly it is probable that St. Paul, Clement, and the
other writers are quoting from some unknown source, a pre-
Christian work, to judge from Paul's use of it (with
yiypaiiTai).
(15) Clem, xxxvii. 3.
aXX' fKao-ros ev ra> tSi'a) ray^art.
i Cor. i 523
.
fKdCTTOS $ (V T<5 l8tO)TayfKZTl
There is here an exact correspondence of words, but the
phrase in Clement arises quite naturally from the context, and
is of too obvious a character to demand explanation.
(16) Clem, xxxyiii. 2f
6 8e TTTCO^OS ev^apioreira) ra>
on edwKev avTai 81 ovdva.7r\r)po)6fi
avTOV TO v
i Cor. i617
.
e eVt rfj irapov(Tia
i QoprovvaTov KOI 'A^atKoO, on TO
OVTOI d
Phil. 2S0
.
irapa^o\evcrdp.fvos ry faxy, iva dva-
ir\r)p<b(rr)TO vfiatv vore/J^/za TTJS npos
Cf. also 2 Cor. 9", n 9
,and
Col. i24
.
(17) Clem. xl. i. i Cor. 2 10.
7rpo8f)\(cvovv
rjp.lvovratv TOVTODV, TO yap livtv^a ivdvra epevva, Kal TO
Kal eyncKV^OTCS els TO. ^ddrj TTJS Of'tas &d6rj TOV 0eov.
Bom. ii33
.
ddos TT\OVTOV KOI<To<pias
KOI
Oeov.
(18) Clem, xlviii. 6.
Cf. Phil. a4
.
i Cor. io
24'33
.
Hebrews a
(19) Clem, xxxvi. 2-5. Heb. i.
dia TOVTOV('lijo-ov XptoToO) r)0\r)- 7roXufiepo>y Kal iroXvTporrws TraXai I
(rev 6 SfcrTroTTjs TTJS dBavaTovyva>o~ea)s 6 Oebs \a\f)o~as Tols Trarpdcriv
ev Tols
r)p.ds yevo~ao~6ai'
os &>v
aTrauyaoyta TIJS 7rpo<pf)Tais
eVeo~\aTov
rSav
r)p.fp>v
TOV- 2
fj.eya\a)O~vvrjS avrov, TOCTOUTG) fj.eia>v TO>V e\d\Tjo~fv rjplv ev vim, ov eBrjKe
eo~T\v dyye\a>v ocrtodia<f>opd)Tepov K\r}povop.ov ndvTOiV
tdi ov Kal e.
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CLEMENT OF ROME 45
ovo/j-a KKT)povij.TjKev . yeypamat
yap OVTUS' *O Troieoi/ TOVS dyyeXovs
avTov Trvev/j-aTa Kal TOVS XeiTovpyovs
avTov Tivpos <pX6ya. e/rt 8e raj vt5avTov ourcoy e'iTrev 6
decriroTrjs' Yldy
/xou 6t (rv, eya) o~T)p.epov yeyevvrjKa ae'
(nrrjo'cu Trap' efiov KOI a>cra> croi edvrj
TTJV K\rjpovop.lavo~ov al TTJV Kardcrxf-
<riv <rov ra Tre'para TTJS yrjs.KCU
iraXiv \eyei Trpos avrov' Kddov CK
de^iwv /AOfj eats av 6u> TOVS %6povs
aOV VTTOTTodlOV TO)V 7Tod)V (TOV.
TO>V
TOVS altovas' os &v aTravyacr/ia TTJS 3
5d^s Kal xapaKTrjp TTJS
CIUTOV, (frepwv re TO. Trdvra r
TTJS 8vvd/j.0)s avrou, Ka6apio-p.o
dpapTi&v TrotrjcrdfjicvosendQicrfv ev
TTJS HfyciXao-vvrjs fv v^Xotff, TOO-OVTW 4
KpeiTTtav yevofMfvosT>V dyye\a>v oo~(o
dia(pop<aTpov Trap* O.VTOVS KK\rjpov6-
p.r]KV ovop.a. TLVI yap fine Trore TWV 5
dyyeXtov, Ytds [JLOVet crv, tya) crr^iepov
~f ; Kai 7raA/, *Eya> eoro/iat
6is TraTfpa, Kal avros lorat /not
ety vtov; oraz/ 5e TraXtv elo~aydyrj TOV 6
TTpWTOTOKOV CIS TTJV OlKOVfJLVTJV \fyl,
Kalirpoo~Kvvr]a'dTa)o~av
avrw irdvTfs
ayyfXot Qcov. Kat Trpop fj.ev TOVS*]
dyyeXovs Aeyei,
C
O Troifov TOVS dyyeXovs
avTov TTvevfjiaTa, Kal TOVS \eiTovpyovs
OVTOV Trvpbs (f>\6ya' npos 8e TOV vlov, 8
*O Qpovos <rov, 6 Qf6st
fls TOV ata>i/a
ToO ataJroy, /cair) pd(3bos TTJS cvQvTrjTos
pajSSos TTJS /3ao-iAei'as aov' r]ydirr)o~as 9
8iKaioo*vvr)v, Kal tpMnpa* dvoplav'
dta TOVTO expio-e (re 6 0edy, o Qf6s crov,
eXaiov ayaAAtao"(Bs Trapa rous
/car ap^ay, Kvpte, IO
/cat fpya TO>I>
flalv ol ovpavoi' avroi 1 1
o~v 8e dtap-eveis' Kal
Trdvrcs Q)S lfj.aTiov TraAaKo^oroKrat, Kal 1 2
o)o~el 7rept/3dAaioi/ eAt^ety avTovs, a>y
t/iartov, Kal aAAay^crovrai'av 6
avroy el,fcal ra
TTJ<rou OVAC exAftyovcrt. 1 3
Trpoy TtVa Se Tail/ dyyeAcoi/ ctpr)K TTOTC,
Kddov K dfgtSiv fjiov, eats av Oat TOVS
o~ov
<rov ; xl irdvres elo~l \ciTOVpyiKa 1 4
els diaKOviav
ta rovy
Trjpiav ;
Ps. 27
,
8utoy
<cal Sdxro) (rot e^
ou et <rv, e'ya> 0-fjp.fpov yfyevvrjKa (re. aiTr)o~ai trap e'/xov,
TTJV K\rjpovopiav <rov}
Kal TTJV /carao-^eeriV crov TO. Trepara
Ps. 103 (104)* 6 TTOI>V TOVS dyyeXovs avTOV TrvevpaTa, Kal TOVS
\eiTovpyovs avTov irvp (p\eyov2
.
Ps. 109 (lio)1Ka6ov eK 8fi>v
(JLOVetos av 6a> TOVS e'^^pouy
o~ov vjro-
1C. reads KeK\rjpov6fjir}itev ovo^a.
2 A* read irvpfo <f>\eya.
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46 THE N. T. IN THE APOSTOLIC FATHERS
There can be practically no doubt that in this passage we
have a reminiscence of the first chapter of the Hebrews. The
following are the most important points:
1. Clement quotes the first words of Heb. i3
,and then
Heb. i4
, omitting the intervening words, and with the follow-
ing changes. Clement reads fxeyaAcoo-wrjs for So'frjj, juct&oy en-rti;
for KpeiTTwv ytvopevos : he omits Trap' avrovs, and in the best
texts transposes KK\ripov6^r]Kv and ovo^a. The substitution of
(jLya\u>crvvri for 8ofa might easily be accounted for by the occur-
rence of the former at the end of Heb. i 3 .
2. Clement then quotes, with the formula yeypaiTTai,
Ps. IO44
,in a form which corresponds exactly with Heb. i
7.
It can hardly be doubted that Clement intends to quote the
Psalm, but the form in which he does it is exactly the same as
that in Hebrews, while it differs from the best text of the LXXin one particular. Clement reads wpos <Ao'ya, while the
LXX reads itvp (frXeyov (Aa nvpos 0Aeya).
3.Clement then quotes Ps. 2
7 and 8,while in Heb. i
5
only
Ps. 27
is quoted.
4. Clement then quotes Ps. no1
,which is quoted in
Heb. i13
.
We have then an almost verbal citation from the Hebrews,
and the citation of a group of passages from the Psalms which
would be difficult to explain except as suggested by the
Hebrews. It may, indeed, be objected that the latter pheno-
menon might be explained as being due to the citation of some
collection of Messianic passages in common use;but against
this it must be observed that the passage quoted from
Ps. I044
,which occurs naturally in the context in Heb. i
7
',
would not naturally be included in any collection of
Messianic passages.
C
(20) Clem. xvii. 5. Heb. 32. Num. i2
7.
Ma>iJ(Tr)$ TTKTTOS fV 'irjVOVV, TTKTTOV OVTO. 6depUTTtOV fJLOV
oXwrep
OIKO> avroC e- TO> iroirjo-avri avroi/, a>y Mwvo-rjs' eV oXw raj
K\r]6r). Kal M.(oarrjf ev oAa> r<5 OIKCO /MOV TTIOTOS eoriv.
OIKCp dVTOV.
The passage might be based on Num. is7,but the
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CLEMENT OF HOME 47
substitution of avrov for pov suggests the influence of the
Hebrews.
Cf. Clem, xliii. i and Heb. 35 .
(21) Clem, xxxvi. i. Heb. 218
, s1.
'irjcrovv Xpioro'i', TOV dp\iepea T&V ev o> yap TrcTrovdev avros ira-
TTpoo-fpopwv fjiJ-tov,TOV 7rpoo-TaTr)V KOI paaOfis, dvvarai rot? ircipaop.fvois
porjdbv TTJS do-Qfveias fjn<av. ^orjdfja-ai . . . Karavorjo-arf TOV diro-
CTTO\OV Kal ap^ifpea TTJS opoKoyias
It seems probable that we have in this passage a remini-
scence of the Hebrews. Cf. Clem. Ixi. 3 and Ixiv.
(22) Clem. xvii. i. Heb. n 37,
89.
yvo>p.f6a KaKeivuv OITIVCS ireptri\doi>fv /i^Xeoraiff, fit alyfiois
tvalyeiois
KOI p,rj\a)Tais 8ep[juio~iv i v&Tfpovp.evoi, 0\if36fj.voi,
avKijpixro-ovTes TTJV \ev<riv KaKovxovp.(voi . . . KOL ovrot Trdvrfs,
TOV Xpiorou' \fya)fj.vde 'HXiav KOI papTvprjdfVTcs dia TTJS Triarewy, ov<
'EXto-ate, ert fie Kal'iffcicirjX, TOVS fHOftimtttn TTJV eirayyeXtav.
7rpo<pT)Tas, irpbs TOVTOLS KOI TOVS/Lie-
It would at first sight appear that we have in the passage of
Clement a probable reminiscence of the passage in the Hebrews,
but against this it must be observed:
1. That the author of the Hebrews is very possibly using
some uncanonical source.
2. That it is, therefore, quite possible that the passage in
Clement is founded upon this source rather than on Hebrews,
and that the rrCerence to Elijah, Isaiah, and Ezekiel points in
this direction.
(23) Clem. xix. 2. Heb. I21
.
7roAX<i> ovv Koi p.yd\a>v KCU ev- Toiyapovv KOIrjfiels,
TOO~OVTOV
86a)V /J.Tl\r)(p6TS TTpd^O)V OTTOl/d- f^OVTCS TTfplKfifJlfVOV fjjJ.lv Ve<J)OS p-
ftpdnapfv enl TOV e^ dp%r)s Trapa- Tvpav, oyKov anodepevoi irdvTa Kal
8f8op.evov f)/juv TTJS flpfjvrjs o~Korrov, evTrepioraroj/ a/xapriavdi
Kal aTeviaoifjifv els TOV iraTe'paKal
rpe^co/iei'TOV TrpOKfluevov fjfuv dya>va,
KTIO-TTJV TOV avfjiTravTOS Kocr/iou, /cat d<pop)VTCs fls TOV TTJS Trt'oretos dp\rj-
Tals [Jiya\07rp7ro-i Kal VTTfpftaXXov- yov Kal reXeteor^p 'irjo-ovv.
(rats- avTov oapeais TTJS eiprjvrjs Vfp-
yeo-iais TC Ko\\rj6a)fj.v.
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48 THE N. T. IN THE APOSTOLIC FATHERS
There is little correspondence in phrase, but a strong
similarity in general conception. But if the preceding passage
is founded upon some uncanonical document, the influence of the
document might also extend to the present one.
(24) Clem. xxi. 9. Heb. 412
.
epevvr)Tr)S yap ea-Tiv fvvoi&v KOI g&v yap 6 \6yos TOV 0eou, /cat
v6vjjif)o-f(i)v'ov
17 TTI/OJ)auroi) ev
rjp.lv cvepyfjs . . . *ai KpiTiicbs (vdvp-f/aeoiv
eoriV, Ka\ OTOV Qe\rj dve\el avTrjv. Kai evvoiavKapdias.
It seems possible that we have here a reminiscence of the
Hebrews, but it must be noticed :
1. We have epewrjr?}? instead of/cpiriKo's.
2. The subject of the sentence is not the same;in Hebrews
it is the Word of God, in Clement it seems to be the Fear of
God.
3. The conception is found also in Philo'
Quis rer. div.
heres/ 26, 27.
(25) Clem, xxvii. i. Heb. io23
.
TavTj) ovvTTJ \7ri8i npoo'o'eo'e- irio~Tb$ yap 6
eirayyi\dfj.cvos>
Tals tVayyeXtais /cat T Stxaia) ev Heb. 1 1 .
TolsKpijj.ao~iv. end TTIO~TOV
fjyfja-aTOTOV eVay-
(26) Clem, xxvii. 2. Heb. 618
.
ovdfv yap ddvvaTov irapa T& 6c ev ols dSvvaTov tyevo-ao-Qai Qeov.
el prjTO
\lfevo-ao-dai.
(27) Clem. Ivi. 4. Heb. 12*. Prov. 312
.
ov yap dyana Kvptos ov yap dyaTra Kvpios ov yap dyatrq Kvpios
TratSeufi, pao-riyoi 8eiraidevei, paortyoi 8e eXey^et
1
/iaortyot 8e
irdpTa vlov ovirapa*
iravra vlov ov rrapa- irdvra vlov ov napa-
Se^erai.
1 NA read
c
Acts
(28) Clem, xviii. i. Acts i322
.
Tt 8e ctirafJifv 67Ti rwfjiepapTVprj- rjyfipe TOV Aa/StS avTols els /3ao"tXea,
Hfvco Aavi8 y npbs ov earev 6 Qeos' w <cat (lireiJ.apTvprja'as, lEvpov Aa/3iS
TLvpov avdpa Kara TTJV Kap&iav pov, TOV TOV 'lO~o~ai) avSpa Kara Trjv
AaviS TOV TOV 'lecro-ai' ev e'Xect napSlav fiov, os iroir/o'eiirdvra TO.
avrov.
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CLEMENT OF KOME 49
Ps. 88 (89)21
. i Sam. is14
.
evpov Aav8 TOV dov\6i> /nov, eV /cat(rjTrjo-ft Kvpioy cavra) avdpa>7rov
(\fil
dyt'a) expura avTov. Kara rfjv Kapdiav avrov.
1 B* e\fa> (R ?
It is to be noticed in the passages that :
j. Clement and the author of the Acts combine phrases
from the Psalm and from I Samuel.
2. Clement and the Acts both insert the words TOV TOV
'Jeo-o-at, which are not read either in the Psalm or in
i Samuel.
3.Clement and Acts agree in reading avbpa, Ps. 8821
reads
bovXov, and i Sam. 1314 reads avOpuTrov.
There are, however, certain differences between Clement
and the Acts :
1. Clement finishes the quotation with the words h eAeei
lxPt(ra o-vrovy agreeing with the Psalm.
2. Acts concludes the quotation with 6s 7rot?}o-et Tiavra ra 0eArj-
(cf.Isa. 44
28
),for which there is no authority either
in the LXX, or in the Hebrew of the Psalm, or of i Sam. I3U
.
The phenomena of the passages are thus somewhat com-
plicated ;the conclusion to which we incline is that Clement
intended to quote Ps. 8821this would seem to be indicated by
the conclusion of the passage but that he has possibly been
influenced by a recollection of the passage as it is quoted in
Acts 1322
. It seems difficult otherwise to account for the
combination of the passages from the Psalm and from
i Samuel, and for the addition of the words TOV TOV 'leo-o-at,
which is found both in Acts and in Clement.
It must, however, be observed that these suggestions do not
account for the conclusion of the quotation in the Acts. It
may be suggested that this is simply an example of the
inaccuracy which may be due to quotation from memory.
But it may also be suggested that the form of the quotation
in Acts may be due to some other cause, e.g. the possible
influence of some collection of Davidic or Messianic passages.
It is possible that such collections of O. T. passages may have
been current in Apostolic times. Such a collection might
explain the phenomena presented by the passages in Clement
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50 THE N. T. IN THE APOSTOLIC FATHERS
and in the Acts without requiring any direct dependence of
the one upon the other.
(29) Clem. ii. i. Acts 2O35
.
irdvTfS Tf Ta7Tivo(ppovetT fjuyo'fv fj,vr)fiovveiv TC TG>V \6yav TOV
d\a(ovv6fj.voi, vTrorao-aropcvoi p,d\\ov Kvpiov 'irjcrov, on avToseiTre,
Maa-
77 virordo-o-ovTfs, fjdtov 8i86vrcsT) piov eWt /iaXXov didovai
17 Xa/ijSai/eu'.
\ap.f3dvovTes, rois e(po8iois TOV Gcov
dpKOVfj.evoi.
The phrase in Clement finds a parallel in the words of our
Lord quoted by St. Paul, but we do not feel that the circum-
stances are such that we are compelled to think that Clement
has the passage in the Acts in his mind.
i. St. Paul is quoting an otherwise unrecorded saying of
our Lord's, which may have been known to Clement simply
as asaying
of our Lord current
amongChristian men.
a. It is possible that the phrase in Clement has no direct
relation to any particular saying of our Lord, but represents
a conception current among Christians.
(30) Clem. lix. 2. Acts 2618
.
(KaX((T6l> fads OTTO (TKOTOVS IS (p)S. fTTHTTptyai OTTO (TKOTOVS fLS <p>S.
Cf. Col. I13 and i Peter
3
9
,
under (42) and (49).
Titus C
(31) Clem. i. 3. Titus 24 6
.
yvvaigiv re ev d/xw/iw KOI vtpvfj lva<ra><ppovifa<ri ras veas <pi\dv-
Koi dyvfj o-vvciSfjo-fi Trdvra eVi/ifXeti/ gpouy eii/at, (piXorcKvovs, croxfrpovas,
Trapijyye'XXere, o-repyovaras KadrjKovras dyvds, oiKovpyovs2
, dyaGds, VTTO-
TOVS avdpat favratv' ev re ra KO.VOVIrao-o-opfvas TOIJ Idiots dvdpdanv, iva
Trjs viroTayrjS VTrap^ovo-a? rd Kara TOVpf]
6 \6yos TOV Geov /3Xao-0^Tai'OIKOV
o-c/xi/eos oltovpyelvl
e'Si8acr/Tf,
irdw o-Q><ppovovo~as.
1L. regere ;
S. curam gerentes ;C. (e rasura) oiKovpttv.
a ND oitcovpovs.
The passage in Clement contains a number of phrases
which correspond with those of Titus.
dyvds.
aTfpyovcras KadrjKovrajs TOVS avdpas
<pi\dv8povs.
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52 THE 1ST. T. IN THE APOSTOLIC FATHERS
Dr. Lightfoot has, however, pointed out in his note that
there is a parallel phrase in Philo, Leg. Alleg. iii. 33 fxrjSe
KaTOTTTpiaaiiJLrjvV aAA&> nvl rrjv vr\v ibiav 77
v orol TO> 0ea>. It
would appear that the phrase is not distinctive enough to
enable us to infer that Clement knew this Epistle.
UNCLASSED
(34) Clem. v. 5, 6. 2 Cor. ii23~27
.
Clement's enumeration of St. Paul's sufferings might at
first sight seem to suggest this Epistle ;but these would pro-
bably be known to Clement apart from the account in the
Epistle, and one of his statements, enrajct? Seoyxa (popeVaj, is
obviously not derived from the Epistle.
Galatians d
(35) Clem. ii. i. Gal. 31
. Deut. 2866.
KOI TO. 7ra6r)fj.aTa avrov ols KCLT o(f)8aXfJiOvsKal eorai
TJ far) <rov
rfv 77/30 d(j)6aXiJ.5)V vfia>v. 'fyvovs Xpioros ?rpo- Kpcuapevr) drrevavri ro>v
It has been suggested that St. Paul has been influenced
by Deuteronomy, and that Clement is affected both by
Deuteronomy and by St. Paul.
But the coincidence appears to be too uncertain to serve as
the foundation for the conclusion that Clement was acquainted
with Galatians.
(36) Clem. v. 2. Gal. 29.
The word OTTV\OL is used in both passages in connexion with
the Apostles and leading men in the Church.
Dr. Lightfoot, however, has pointed out in his note that the
use of the word seems to have been very common in this
sense in Jewish writers.
Ephesians d
(37) Clem, xxxvi. 2. Eph. 418
.
These passages have already been considered in connexion
with Rom. i21
,see
(5).
It should be observed that Clement's
biavoia corresponds with Ephesians e
,W. & H.
ecrKOTcojui^oc) rfj btavotq.
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CLEMENT OF KOME 53
(38) Clem. xlvi. 6. Eph. 4^.
f) ovx\ eva Beov exopev Kal eva ev o~>fjM KOI ev Ilvevpa, KaOws KOI
Xpio~Tov Kal ev irvevp,a rr)s x^PLTOS eK\f)dr)TC ev fj-ta e\iri8i rfjs K\f)O-ea>s
TO eKxvOev e(p' fjfj.as ; KCUfj.ia K\rjo~ts rj^SiV, els Kvpios, /uta Trtcrrts',
ev /3a-
ev Xpttrra); TTTtor/za, els Qebs KOI Trarrjp Travraiv,
6 eVt TrdvTOiv KOI 8ia navTav KOI ev
. evl de exao-ro)f)fj,)V e860rj fj
Kara TO p.Tpov TTJS dapeas TOV
It is noticeable that there is not only a general resemblance
between these two passages, but a close correspondence in
phraseClem. Eph.
1. eva Qeov. I. els Qeos.
2. eva XpiOToi/. 2. els Kvpios.
3.ev
irvfvfjia TTJS xt*PlTOS TO e>K~ 3-*v Hvcv/ua and ev\ 8e e<d(TTto
(f> f]p.as. f)[J,>v e866r) f) x^P15 KaT<* Top-
rijs dnpeas TOV Xptorov.
4. (j,ia K\TJO-ISev
Xpt<rro>. 4. K\r)Qr)T ev fua e\ni8i
Cf. Hermas, Sim. ix. 13, 5,and 18, 4.
At first sight it would appear probable that Clement has
the passage in Ephesians in his mind;but we must remember
that the passages both in Ephesians and in Clement are
very possibly founded upon some liturgical forms, and it
thusseems
impossibleto establish
any dependenceof Clement
upon Ephesians.
(39) Clem. lix. 3. Eph. i18
.
avotgas TOVS 6(p6a\p,ovs TTJS KapSias 7re(f>a>Tio~p.evovsrovs o<p8dhp.ovs Trjs
vfjiwv. Kapdias vp,)V.
Cf. Clem, xxxvL 2.
The phrase is noticeable, and it should be observed that the
preceding sentences in Clement have considerable affinity
with Eph. i4-6
' 17.
Philippians d
(40) Clem. iii. 4. Phil. i27
.
p.T]8e . . . 7ropevfo~6ai p.rj8eTroXi-
fj.6vov dio>s TOV evayyeXiov TOV
Teveo~6ai KOTO, TO Ka6rJKov ro> Xprrw. XptoTou iroXiTeveo-de.
Clem. xxi. i.
eav p.r) d^iasavTov iro\iTevop,evoi ...
A possible reminiscence, but the metaphorical use of the
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54 THE N. T. IN THE APOSTOLIC FATHERS
phrases of citizenship in connexion with the moral and
spiritual life was probably common.
(41) Clem, xlvii. i,2. Phil. 4
15.
*Ai/aXd/3ere rrjV f7ri<rro\r)V TOV /ia- otSare de KOI vpels &i\iirirT)<rioion
Kapiov IlavXov TOV aTrooToXou. ri ev ap%fj TOV evayyf\iov, ore ej-rjXdov
irp>Tov vp.lv cv dpxfjTov cvayyeXtov OTTO Mancdovias.
eypa^cv ;
The phrase ev &p\fj, &c., is peculiar, and it seems clear that
Clement is using it in the same sense as St. Paul.
But it would scarcely appear that this is enough to provethat Clement takes the phrase from Philippians.
Colossians d
(42) Clem. lix. 2. Col. i12
'1S
.
dt ov ei(d\0-(v fjpas diro CTKOTOVS evxapicrTovvrcs rw irarp\ TO> iKava>-
fis (pS>s,dirb dyvaxrias els cfriyvaxnv travri f]p.as els TTJV p-fpida TOV K\r)pov
ovoparosavrov. T>V
dyiuvcv ro>
<pa>ri'os
ppv<raTOfifias
K TTJS fov(rias TOV <TKOTOVS, KOI
peTo~TT]<Tev fls Tr]V ftcuriKciav TOV vlov
Trjs aydnrjs O.VTOV.
Cf. also Col. i9
.
IVa 7T\r]p<i)6fJT TTjV eTTiyVOdO'lVTOV
avTov ev7rdo~rj o~o(piq ...
The metaphor of transference from darkness to light is
worth observing, but it is also found in Acts a618
andi Peter s
9,see (30) and
(48).
We cannot, therefore, assert that Clement is dependent
upon Colossians.
UNCLASSED
(43) Clem. ii. 4. Col. 21.
dywvTIV
vpfiv f)p,cpas
re KOI WK.TOS 6e\a>
yap vpdscldevcu,
ff\iKOv
vTrep 7rdo*r)s TTJS ddeXfporrjTos dyS>va f^a) inrep vp&v
i Timothy d
(44) Clem. Ixi. 2. i Tim. i17
.
(TV ydp, Seo-Troraeirovpdvif, jSacrtXeC rw 6e /SacriXei T>V aivvav,
T&v aia>vo)V.dopdro), /LIOJ/W
6e . . .
The phrase is striking, but Dr. Lightfoot has pointed out
in his notes on the passage, that it is probably based upon
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CLEMENT OF ROME55
Jewish liturgical forms, and the phrase itself occurs in Tobit
i36 10
,and in Apoc. i5
3
(N and C read ataz/ou;; NCA and B
read
UNCLASSED
(45) Clem. xxix. i. i Tim. 28.
7rpooreX$&)/i> ovv coro> ev oo-ioTrjri eiraipovras 6o~iovs
^VX*JS> ayvas Kal dfiLavrovs x 'Pas opyrjs Kal
dia\oyio~p.ov.
atpovTes itpbs avTov.
The phrase appears to be used bymany
writers. Cf.
Dr. Lightfoot's note.
i Peter d
(46) Clem. vii. 2, 4. i Pet. i18
.w
.
dib dnoXiTroifJifv TUS Kfvas Kal elboTes OTI ov<pdaprols } dpyvpiqt fi
fiaTaias ippovTio'as, Kal eXdafiev CTTI ^pvaio), e'Xvrpeo^J/re CKTT)S uaratap
TOV evK\rj Kal o-cpvov T^P rrapadoo-fas vfji<avdvao~Tpo<pris7raTp07rapao'6Tovt d\\a
rjp)V Kavova, . , . drei/iVa)/iev els TOrt/ii'o) at/iart
at/xa TOV XpioTOU Kal yvS)p.V o>s O~TIV
Tifuov T&) ^f6> TO) Trarpi airoi), OTI 8ta
riji' fjucTepav a-coTrjpiav Kxv0ev irai/Ti
TO; Koo-fio) fifTavoias X^Plv
These passages present many points of correspondence of
phrase and thought, but the conception of redemption through
the blood of Christ is not peculiar to St. Peter's Epistles in the
N.T., and may well be supposed to have been current amongall Christians.
(47) Clem. xxx. i,2. i Pet. 2
1
, 55
.
'Ayiov ovv pepls vTrdpxovres trotr}- diro6ep.(voi. ovv irdaav KUKLUV Kal
crapfv TO. TOV dyiao-pov Trdvra, (pev- irdvra 86\ov Kal viroKpiaeis Kal (p66vovs
yovres KaraXaXtas, piapas TC Kal Kal irdo~as KaraXaXtay a>s dpTiyevvrfra
dvdyvovs o-vp,TT\OKas, peOas re KalPpf<pi]
TO \oyi<bv ado\ov yd\a iwro8r)-
vea>Tepio~p.ovs
Kal
/38eXvKras fniOvnias,(rare.
pvo-epav poixdav fio'fXvKTrjv virepr}-I Pet. 5
5Tl fo?
VTrfprj-
<paviav. Qebs yap, <pr)o~iv, VTreprjfpdvois (pdvois dvTiTdo~o~fTai}
Taireivols df
8e didcocriv 8t'6a)cri ^apti/.
Cf. Jas. 468ib
Xeyei,6 Qcbs KT\.
Prov. 334
.
Thecorrespondence
of
thoughtwith i Peter is
interesting,but the last words are probably quoted from Prov. 3
34,and
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56 THE N. T. IN THE APOSTOLIC FATHERS
the subject of Clement's passage is probably suggested by
the quotation from Deuteronomy, contained in the previous
chapter.
(48) Clem. xlix. 5. i Pet. 4*. Jas. 520
.
dydirr)KaXvTTTCi TrXfj- dydirr) KaXwrei
TrX)}-6 cirurrptyas d/iap-
605 dpapnatv. 609 dp.apTiS)vt ra>X6i> fie TrAav^f 68ov
Prov. io12 LXX. Prov. io12
,Heb.
ro^\ ^Xf, /<
.._.., ,. vavarov, Kat KaXvyeivdrras fe rovS M But love covereth ~
& &Vf
<pi\oveiKovvrasKaXvnrfi all transgressions.
(piXia.
1. Clement and i Peter agree exactly in the terms of the
passage; they differ from the Hebrew text of Proverbs in
reading'
a multitude'
instead of'
all,' and they differ entirely
from the LXX text of Proverbs. It would, therefore, at first
sight seem probable that Clement is quoting the phrase from
i Peter.
2. A. E,esch (Agrapha, p. 248) has argued that this phrase
was originally a saying of our Lord, and brings forward the
following parallels.
Didasc. ii. 3.
on Ac-yet Kuptos* ayarn; KaXuTTTei irXrjdos dfiapnatv.
Clem. Alex. Paedagog. iii. 12.
vaipr)V
KOITrepl dydnrjs' dydirr], <pr)<ri,
KaAuTrreinXrjBos dfWpTi&V
KalTrepl
TroAtTflas' aTTofioTe TO. KaiVapoj KatVapi KOI TO. TOV 0ov ra> Bern.
2 Clem. xvi. 4.
dydirr]de /caXwrrei n\rj6os dpapriav.
Resch urges that the author of the Didascalia clearly
regards the phrase as a saying of our Lord's, but an examina-
tion of the context shows plainly that the author cites with
the same formula,'
the Lord saith/ passages from the O. T.
He also argues that the fact that Clement of Alexandria sets
this phrase beside a well-known saying of our Lord, shows
that he looked upon it as having been spoken by Him ;but
again an examination of the context makes it plain that
Clement is citing indifferently phrases from the Old and
New Testaments as embodying the instruction of the
Paedagogus.
It appears, therefore, that these parallels do not justify the
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CLEMENT OF ROME 57
conclusion that i Peter and Clement are quoting a traditional
saying of our Lord.
3. It may, however, be suggested that Clement and I Peter
are both quoting from some unknown source, i.e. another
Greek version of the passage in Proverbs, or some Apocryphal
writing, and it does not seem therefore that we can say more
than that it is possible that Clement is quoting the passage
from i Peter.
(49) Clem. lix.2.
I Pet. 2
9.
See under Colossians(42).
UNCLASSED
(50) Clem. Introduction. i Pet. i1
- *.
There are some parallel phrases, but they are not sufficiently
important or distinctive to require special discussion.
(51) Clem. ii. 2. i Pet. 419
.
dyaQonouav. ev dyaQvrrouq.
The word occurs in the N. T. only in i Peter, and is not
found in the LXX or other Greek versions of the O. T. and
Apocrypha; and apparently it does not occur in classical
literature.
(52) Clem. ii. 4. i Pet. 2".
TT}? dSfX^OTTJTOS. TT)V dSfX^OTTJTtt.
i Pet. 59
-
The word occurs in the N. T. only in i Peter;it is found
in the LXX of i Mace. I210 17
,but in the sense of 'brotherly
affection.' It does not apparently occur in classical literature.
i John d
(53) Clem. xlix. 5. i John 418
.
v 177 dyaTrrj (Tc\fi<a6r)<Tav uavres ol 6 de<f)o(3ovfj.evos ov rercXeiWat eV
fK\KTO\ TOV GeoO. TT) dyaTTfl.
Clem. 1. 3.
dXX* ot evdydirrj
TeX<o0eW . . .
There is a verbal similarity between the first passage in
Clement and that in John, but the meaning is different;the
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58 THE N. T. IN THE APOSTOLIC FATHERS
meaning in the second passage may perhaps be the same as
in John.
Apocalypse
(54) Clem, xxxiv. 3.
TrpoXeyfi yap rjfj.1v'
idov 6K-vpios, Kal 6
p.io~66s avrov irpb Trpocr-
o>7rov avrov, tmodovvac
fKaorco Kara TO epyov
avrov.
d
Apoc. 22 12. Isa. 4o
10.
i8ov, epxopai ra^v, fSov Kvptos, KvptosKal 6 p.io-66s p,ov per jxera tcr^vcs ep^erat . . .
e/zov, drroSoDi/at eKacrroo I8ov 6 p.io-0os avrovficr*
6>S TO fpyOV <TT\V OVTOV. dVTOV, KOt TO pyOV VdV-
TlOV dVTOV.
Isa. 62 11.
iSow 6 a 01
Trapayeyovcv e^coj/TOV
eavTovpio-doir, KOI TO
fpyov avrovirpb irpov-
COTTOV avroiJ.
Prov. 2412
.
*ai 6 rrXao-ay irvoyv
Trao-iv avTos otSej/ 7ran-a,
6s aTTodidaxriv e/<aoTo>
<cara ra fpya avrov.
The passages in Clement and the Apocalypse seem to be
made up of a combination of phrases from Isaiah and Proverbs.
The combination is noticeable, but may perhaps be accounted
for by the hypothesis that it
mayhave been made in some
earlier Apocalyptic work. Cf. Barnabas (27).
GOSPELS.
The Synoptic Tradition.
(55) Clem. xiii. i f.
fJLCfJLVT]fJLVOl
TOV
'irjo-ov, ovs \d\r)o-ev
di$do~KQ>v fmeiKfiav Kal
fJMKpo6vp.iav. ovrcop yap
I fiTrev' 'EXeare Iva c\fr)-
% BrjTfj d(pieT Iva d(p0fj
^ VfUV 0)S Troteire, ovreo
A TroiTjQfjo'fTai vp.lv' ei)s
dldoTf, OVTQ35 SoQrjfffTai
5 vpiv' a>s KpivT )ovrcos
Matt. 57
,&c.
' on avrot
o-ovrai.
62
Kal a(f)s fj
ra 6(j)i\rjiJ,aTa f)/J-)i>,cos
Kalr)p.ls a(pr)Kafj,cv rots
61*
eai* yap dcpiJTf
rols dv6pu)7rois TO. Trapa-
Trrco/iara avrcoy, d(pr)o~ei
Kal vpZv 6iraTrjp vpGtv 6
Luke 631
.36-38
.
6 31 Kal Ka6a>
Iva 7ToiS)o-iv vp.lv ol av
<9pco7roi,Kal v/xeis Troieire
avrots6/xot'cos.
6s6
yivecrfa olxrip-
fjioves,Kadas 6
rraTr/p
i>/j.u>v oiKTtpucov eVrt.
Kalp.rj KpivcTe Kal ov
p-rj
KpiOiJTf ;Kal
p.rjKara"
Si/ca^ere, Kal ovp,rj
Kara-
8iKao-6rjTe' aTroXvere, /cat
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CLEMENT OF ROME 59
OTVfo-0, ovras XP*)-
ho~Tev6r)O~CTai vplv
**S
1Lat. omits the clause.
2Lat. reads remetietur.
ovpdvios, cav Sp.rj d(pr)T
TOIS dv6pO>7TOlS TO. TTdpa-
7rT<bp.aTa avTwv,ouSe 6
Trarrjp vp,5)v d<pr)(rciTO.
TTapanTwpjiTa vp.S)v.
Y1
p*i Kpivere, tva
p.f) Kpi6f)T' ev G) yap Kpi-
P.UTL Kpivcre Kpi6r)(rc(r6f,
KOI evcp /Lierpo) perpelre
Tai vp.lv.
Trdvra ovv ocra
vplv'
Ka\6v,
p.erpov
o~c-
p.vov}doao'ovo'iv els rov
KO\TTOV vp.a>v. w yap
p,TpelTc, dvri-
Clem. Alex.
Stromata, ii. 18, 91.
f\(aTf,(f)T)cr'iv6 Kvpios,
Iva \r)6f)TC' d<pi(Tf, "iva
d<pe6fj vplv' a)? Troieire,
OVTO>S 7TOlT)6fl<T(Tai Vp.lv'
o>s didore OVTCOS dodrj-
o~fraivp.lv' coy /cptVere,
OVTO>S Kidrjo-fo-Qc' a>s
)OVTCOS XP1!"
vp.lv' <a p.f-
oriv vp.lv ol
OVTO> KOI vp.fls
avrols' OVTOS yap c<rriv
6i/d/ios
/cat olTTpofprjrai.
Polycarp ii. 3.
p.VT]p.OVVOVTS df S)V
firrev 6 Kvpios SiSdV/ceoi'
p.f) Kp'iVfTf Ivap.f) Kpl6f)Tf'
d(pier, KOI d(p(6r)o~CTai
vplv' eXeare, Ival
Vp.v.
Didasc. ii. 21.
65os 8eflpfjvrjs eortv
6O~(OTT]p f]p)V [*Ir)O~OVS 6
XptOTOj],OS KOU flTTfV'
afperc Ka\d<pf6r)O~fTai
vplv' [Si'Sore/cat 8o6rj-
creratvplv]
2.
aSyr. Lat. omit SiSore
Lat. et.
vp.v.
Didasc. ii. 42.
on \cyei 6 Kvpios' w Kpip,an Kpt-
Koi a>s
Macarius Aegypt., Horn
xxxvii. 3.
fVcreiXaro, afare Kal
vplv.
The phenomena of the passage are very complex.
I. The passage numbered i has no phrase directly corre-
sponding to it in any of our Gospels, but might be founded on
Matt. 57
.
The passage numbered 2 has no proper parallel in St.
Matthew, but is near Luke aTroAvere, &c.
No. 3 has no proper parallel in our Gospels, but may be
compared with Matt. 712 and Luke 631
.
No. 4 has no parallel in Matthew, but is very near Luke 6 38,
only Clement has o>s and ovrco?, while Luke has K<U.
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60 THE N. T. IN THE APOSTOLIC FATHERS
No. 5 is parallel to Matt. 71 and Luke 637
,but Clement has
w? and otfro)?, while Matthew hasJUTJ
and Iva w /cpitfTJre,and
Luke /u?i and KCU ov /XT/ Kpi0r/re.
No. 6 has no parallel in either Gospel.
No. 7 is parallel to Matt. 71 and Luke 636
,but Matthew
has tv & for o>, and Luke inserts yap after o>, and reads a
H. Resch (Agrapha, p. 136) has collected a number of
parallels.
Clement of Alexandria has the passage exactly as in
Clement with a few unimportant variations.
Clement of Alexandria's use of Clement of Rome is well
established, and this fact, therefore, requires no special
explanation.
In Polycarp some of Clement's phrases recur, cf.(75),
No.i
is exactly the same, but Lat. reads et.
No. 2 is in Polycarp, but he reads /ecu a^etfr/o-ercu instead of
Ivaa^fOff.
Nos. 3 and 4 are not in Polycarp.
No. 5 is found in Polycarp, but in the same form as in
St. Matthew, not in Clement's form.
No. 6 is not in Polycarp.
No. 7 is found in Polycarp, but he omits Clement's h avroi,
and reads dm/xerpT^o-crai like Luke, yet he omits Luke's yap.
Didasc. ii. 21.
No. 2 is in the same form as in Polycarp.
No. 4 reads exactly as in Luke (but see critical note to
text), omitting Clement's o>? and ovrco?.
Didasc. ii. 42.
No. 5 occurs in the form of Matthew, while the clause KCU
is Kara6iKaere, &c., is parallel to Luke.
Macarius, Horn, xxxvii.3.
No. 2 reads as Polycarp.
III. To sum up these phenomenaNo. i is found in Clem. Alex, and Polycarp.
No. 2 is in Clem. Alex., Polycarp, Didasc., and Macarius.
No. 3 is found only in Clem. Alex.
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CLEMENT OF ROME 61
No. 4 is found in Clem. Alex, and Didasc., but in the
latter in the form of Luke.
No. 5 is found in Clem. Alex, and Polycarp, but in the
latter in the form of Matthew.
No. 6 is found only in Clem. Alex.
No. 7 is found in Clem. Alex, and Polycarp, but in the
latter in a form which approaches nearer to that of
Matthew and Luke than that of Clem. Eom.
It must also be observed thatexcept by
Clem. Alex, the
passage of Clem. Rom. is only partially reproduced, and so
far as it is reproduced by Polycarp, it is in a totally different
order.
IV. The Committee concludes that in the circumstances it
is impossible to say with any confidence what is the source
of Clement's quotations. It may be urged that they repre-
sent an inaccurate quotation of Matthew and Luke made
from memory, but the recurrence in Polycarp of the phrase
marked i, and in Polycarp, Didasc., and Macarius of that
marked 2, makes this less probable. On the other hand, the
fact that the series of phrases as it is found in Polycarp
and the Didasc. is incomplete, and not in the same order as in
Clem. Rom., seems to show that there is no one documentary
source common to all these writers.
We incline to think that we have in Clem. Rom. a citation
from some written or unwritten form of 'Catechesis' as to
our Lord's teaching, current in the Roman Church, perhaps
a local form which may go back to a time before our Gospels
existed.
(56) Clem. xlvi. Matt. 2624
.
Mark 14". Luke 17''2.
/ >** ouai 8e ra> dv- OTI 6 p.cv vlos TOV *A.Vv8cKTOv C<TTI
fjLVT]o~dr)TeTWV Xo- 6pd>7ra>
fKcivat 81 ov dvOpanrov VTrdyei,KCL- TOV TO. aKavdaXa
pf)
y&v 'irjcrov TOV Kt>- 6 vlos TOV dvdpanov 6a>s . yfypcnrrai ireplf\delv'
irXrjv ovai $i
piov Tjp,S)v' Trapafiidorcu'KaXbv OVTOV' oval 8e TO> dv- ov epyerm. \vo~i-
etjrev yap' Oval r^v avrai,ci OVK eyev- 6pwir(p fKcivtp,
81 ov reAet auro) ei \i6os
ra> ai/0pa>7ra>fKfiva* vr\&r\
6 avdparros e- 6 vlos TOV dvBpuirov fj.v\tKos TrcpiitfiTtu.
KO\OV rjvaurai ct pr/ Kflvos. irapao'idoTai'
KO.\OVirepl
TOV rpd^jyXov
rjdr), r)eva TO>V l8
6^. qv avrw, ft OVK cycv O.VTOV, KOI fppnrTai
os'
frv ffKav8a- wi&n avdpaiiros Ki- els TTJV ^aXatraav,
TJV XiVn eva TO>V ut- vos* n *va o~Kavda\i<ry
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62 THE N. T. IN THE APOSTOLIC FATHERS
auTO) ircpireQrivai fj.ii- icp>v TOVTO>V T&V g42
. rwv fuicp&p TOVTWV
\ov Kal KaraTrovTi- Tricrrcvovrvv flse/*t, Ka\ os av (rKav a. eva.
aQ^vai els
rj]
V 6d- (rvpfapfi OUT, "va
Xacrtrai/, rjeva rav
avratVat1. auro, KCU Karanov-
ov TO aK<iv8a\ov fp-
i, Clem. Alex.,
Syr., Lat.
We have here the combination of the words spoken by our
Lord with regard to Judas, recorded by Matthew and Mark,
with a saying which is recorded in another connexion in
the three Synoptic Gospels. It is not impossible that Clement,
quoting from memory, might have combined some words from
the one context with the more general saying, and that he may
thus be quoting from one or other of the Gospels. But it is
just as probable that we have here, as in Clem, xiii, a
quotation from some form of catechetical instruction in our
Lord's doctrine.
(57) Clem. xxiv. 5.
fr)\6cv 6 (
Matt. 13' ;Mark 4' ;
Luke 8\
fgr)\6cv 6
(58) Clem. xv. 2.
Xeyei yap irovjOVTOS
6 \aos TOIS \t\c<riv pe
Tt/Ma, f)8e Kapdia avrS)v
iroppu aTrea-Tiv air* fpov.
Matt. i5
8
.
ircpl Vfj.S>v
\eyuv, 6 \abs OVTOS TOIS
^et'Xfo-i /Lie Ti/xa, 17&
Kapdia avr>v
d-rr
the
Isa. 2 9
13
.
Kal eiircv Kvptos, ey-
yi&i p.oi 6 \abs O$TOS
cv r o-To/iari avTov, Kal
cv TOIS ^
fj. }
iroppa) CTT*
Mark 7e.
Practically
same.
The quotation is probably from Isaiah, but the form of the
quotation in Clement is the same as that in the Gospels : cf.
2 Clem. (33).
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IGNATIUS
INTRODUCTION.
BESIDES his references to books of N. T., none of which
stands as a direct quotation, Ignatius occasionally quotes from,
or refers to, books of O. T. The passages are these :
(a) Eph. v. 3. Prov. s34
.
yfypairTai yap' 'Yncpr)(pdvois 6 Kvpios v7Tpr)(pdvois aWirao-creTat.
QfOS aVTirdo-O-eTai.
This quotation is discussed below (76). Ignatius deviates
from the order of the words, besides substituting 0eos for
Kvpios-
(&) Eph. xv. i. Ps. 33*.
flTTfV KOI CyfVfTO. 17TV KOI yVVT)dr](TaV.
Here eyeVero is a better translation of the original than
tytwriOrio-av; but we need not suppose that Ignatius had
access to the Hebrew text.
(c) Magn.x.
3.Isa. 66
18.
<a> iraa-a y\S>o'O~a iricrrcv(ra(ra els avvayaytlv irdvra TO, edvr) /cat ray
Qtov(rvvrjxdrj. yXaxraas.
A loose reference.
(d) Magn. xii. i. Prov. 18".
6 St/eaioy eavrou Karyyopos.Slicaiof eavrov
Karrjyopos.
Ignatius here follows the LXX. The Hebrew gives quite
a different sense:ethe first man is
uprightin his
suit;his
neighbour then cometh and searcheth him out'
(Lightfoot).
(e) Magn. xiii. i. Ps. i3.
iva irdvra ocra iroiflre Kareuo5o>- trdvfa o<ra &v irotfj Kartvo8o>-
(/) Trail, viii. 2. Isa. 52".
ovai yap 6Y ov eVi /mraioVrjn TO oXoXv^ere* ra8e X'y 6Kvpios,
ovopd pov ciri nvatv /3Xao-0;/irai.5t' vp.as 8ia travros TO ovop.d p-ov
/3Xatr<^)^/xeiratcv TOIS (dveo'iv.
The words are also quoted indirectly by St. Paul (Rom. a24
).
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64 THE N. T. IN THE APOSTOLIC FATHERS
Polycarp (Phil. x. 3) quotes them similarly to Ignatius, and so
do the Apostolical Constitutions in two places. Both these
last are
probably borrowing directlyfrom
Ignatius.
(g) Smyrn. i. 2. Isa. 4922
,62 10
.
Iva aprj o~vcrcrT)povfls TOVS al&vas.
Cf. also Isa. 526
. LXX has alptiv cnWrj/uoy.
A comparison of these references, and of those in Class B
from N. T., will show that Ignatius always quotes from
memory ;that he is inexact even as compared with his
contemporaries ;and that he appears sometimes to have
a vague recollection of a phrase when he is not thinking of,
or wishing to remind his readers of, the original context.
EPISTLES AND ACTS.
i Corinthians b(i) Eph. xvi. i. i Cor. 6
9.10
.
fjirj ir\ava(T0e, d8e\<poi fiov' otp,f)
7r\ava<r6e' OVTTropvoi, . . .
oiKo<pd6poi /SacriXeiai/ GeoO ov K\r/po- ovre poi^oi . . . jSaaiXetav Qcov K\TJ-
vop.r)<rov(nv. povoprja-ovtri.
Cf. also Philad. iii Mr) TiXavavQe, abeX^ot juou" et rtj a-\tovTL
aKoXou^et, /3ao-t\etaz; Oeov ov KA^povo^et. These passages also
resemble Gal. 521
(43), where 8ix"ra(n/cu an(^ aipta-eis are
mentioned(cf. a-yji&vTi in Philad.
iii). o6Ko$0o'poi in Ignatius
probably means 'seducers,' especially JUUHX<H: if, however, we
understand the 'house' to be the Church (so Hilgenfeld), we
may also compare i Cor. 317
et ns TOV vabv TOV 0eou<j>$fipfi,
TOVTOV 6 0eoy.
(2) Eph. xviii. i. i Cor. i18 20
.
oravpoO, o eort crKavdaXov rols 6 Xdyos yap TOV (rravpov rols fiev
ajriaTovo-iv, fjpivde
(reor^pia KOI far) aTroXXvpfvois pcopia eariv, roty' de
aiavios. irov cro<pos ; TTOV (TvfrjrrjTris ; tro)ofj.vois Tjfuv dvvap.is Qfov eariv . . .
TTOVK.av)(r)(ri.s
TO>VXeyo/iei/coi/
(rvvTO)V TTOV ao<pos ; TTOVypafj-fiarevs ; irov
(rvr]TT)Trjs TOV alwvos TOVTOV ;
St. Paul's words(TTOU o-o^oy, &c.) are a paraphrase of Isa.
3318
;cf. also IQ
11
sq. That Ignatius is quoting St. Paul is
made more certain by the echo of i Cor. i18
in the precedingsentence. The phrase o-KavbaXov TOV aravpov occurs Gal. 5
11
(44).
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IGNATIUS65
(3) Magn. x.^ i Cor. 57
.
virepQfvQe ovv rfjv KCIKTJV {vpTjv eKKaddparf ryv ira\aiav{vprjv, tva
TTJV ira\aia>6('icrav Kalfvogio-ao-av,
KOIiyre
veov(pvpapa.
fj.cTaj3d\f(rd' els veavv(jr)v} os o~rw
'Ir)o~ovs Xpiordy.
A free quotation ;but there can be little doubt that Ignatius
had this passage in his mind.
(4) Eom. v. i. i Cor. 4*.
dXX* ov irapd TOVTO dediKatcopat. dXX' OVK ev roura>8e8iKaio>/Liat.
Ignatius quotes from
memory;
there is no difference in
meaning between vapa TOVTO and ev TOVTV.
(5) Kom. ix. 2. i Cor. i58~10
.
e-ycb yap aio-^vi/o/uai e| avrS>v ctr^aTov 8e iravTav, oxrTrepei r<5
\eyco-0ai' ov& yap agios flfJii,&>v fKTp&p,aTi, &(p6r) teapot. eyo> yap . . .
eo-^aTos avT&v KOIe/<T/)a)fia,
aXX* OVKcl[j.l IKUVOS KaXflcrdat a7rd(rroXos
r)\er]p.ai TISeivatj rjv Qcov
(iriTV%a>. . . . ^aptn de Qeovflfii
oei/nt.
c
(6) Eph. xv. 3. i Cor. 316
.
Travra ovviroi5)p,ev, o>s avrov tv vaos Qeov core, /cat to Hvfvpa frov
rjfuv KaroiKovvroS) Iva 2>p.V avrov Geov ot/cet tv vpiv.
vaoi Kai avTos fvfjp-lv Qeos.
Cf. also i Cor. 619 and Cor. 610 . See( 39). 2ahn without
reason compares Apoc. si 3.
(7) Trail, ii. 3. i Cor. 41.
Sti 3e Ka\ TOVS diaKOvovs ovrat OVTCOSfjfJias Xo-yt^eo-^o) avdpmiros,
fA,vo~Tr]pia)v 'irjcrov Xptoroi) Kara irdvra as vTrrjpcTas XptaroO /cat oinovofiovs
rponov na<Tiv dpeo-Kciv. fivo-TT)pia>v Qfov.
Cf. also I Cor. lo33yo> navTa TTCLO-IV dpecrKO).
(8)Trail, v. i. i Cor. 3*'
a.
(pofiovpai fj.rj vrjTTioisovvtv vplv o>s vrjntois fv Xptory . . . OVTTO)
j8Xd/37i/ TrapadS). yap rjo'vvao-de.
In the next sentence ov Svi^dcWes xvpfoaiis
suggested bythe same passage.
(9) Trail, xii. 3. i Cor. 927
.
Iva pr] dSd/cifio? fvp(6a>. firjTrais . . . euros dSd/a/uos yevafiai.
The idea of a race seems to be present in Ignatius as well
as in St. Paul.
(10) Kom. iv. 3. i Cor. f\
direXevdepos 'l^aov Xptorou. oVeXeu&pos Kvptov.
Cf. also i Cor. 91
.
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66 THE K T. IN THE APOSTOLIC FATHERS
(u) Rom. vi. i. i Cor. p15
.
Ka\6vfjioi
dirodave'iv 8iaf
lr)o~ovv KaXov yap poi fjiSXXov dirodavclv
Xpicrrof (v. 1. fis Xpurrov 'lr)o~ovv) y rj 77TO Kav^jj/ud fiov ovdfls Kevaxrei.
fta(ri\Viv T&V irepdrav rfjs yrjs.
(12) Philad. iv. i. i Cor. io16
,
17.
fiia yap o~ap TOV Kvpiov fip.S>vTO
irorrjpiov . . . ov^\ Koivatvia fcrriv
'lT)<rov Xpicrrov,Kal ev
iroTTjpiovfls TOV m/iaros TOU Xpi<rrov ; rov aprov
tvuxTiv ToO ai/zaros avrov. ov K\S)fjicv} ou^i Koivuvia TOV a-eo/^aros
TOV XptOTOV <TTIV ;OTl flS apTOS, tV
croi)fj.aol TroXXot
<rfj.ev.
(13)Philad. vii. i. i Cor. 2
10.
TOTTVfVfjia
. . . Ta KpVTrra f\ey%ei. TO yap Trvevfjui irdvra epevva.
Cf. also i Cor. I425 and Eph. 5
12 13.
(14) Smyrn. Inscrip. i Cor. i7
.
dwoTepf)T(d ovarj TTOVTOS \apl- &O~T vp,as pfj
p.rjo'evl \apio-nari.
(15) Eph. ii. 2. i Cor. i618
.
Kara irdvra fie dvfiravo~ev.
(16) Eph. ii. 3.i Cor. i
10.
In both passages the idea of unity is prominent.
(17) Eph. iv. 2. i Cor. 615
.
/ueAij oVTat, &C.
Cf. also Trail, xi. 2, OVTCLS pe\rj CLVTOV, and with these compare
Rom. I24
>5 and Eph. 5
30.
(18) Eph. viii. 2. i Cor. 214
.
oi Q-apKiKoi, &C.
The resemblance is closer to Rom. 85>8
. See below (35).
(19) Eph. ix. i. i Cor. 310-17
.
CDS oiTfs \i6oi vaov, &C.
Cf, also Eph. !Z20 f
,and possibly i Pet. 2
5.
(20) Eph. x. 2 and xx. i. i Cor. i568
.
Cf. also Col. i23
, (64) a possible allusion.
(21) Eph. xi. i. i Cor.
to~xaTOi Kaipoi, &0.There is probably no reference to i John i
18.
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IGNATIUS 67
(22) Eph. xvii. 2. i Cor. i24
>30
.
dia ri . . . 6 Kvpios.
(23) Eph. xx. i. i Cor. i545 47
.
TOV Kmvbv avOpanrov.
See below on Eph. s16
, 424
(2,8).
(24) Trail, vi. i. i Cor. 710
.
OVKya>
dXX'77 dydirri, &c.
(25) Trail, xi. 2. i Cor. 12".
ovras pe\Tj avTov.
See above(17).
Ignatius must have known this Epistle almost by heart.
Although there are no quotations (in the strictest sense, with
mention of the source), echoes of its language and thought
pervade the whole of his writings in such a manner as to
leave no doubt whatever that he was acquainted with the
First Epistle to the Corinthians.
B
Ephesians b
(26) Eph. Inscripi Eph. i8
ff.
rfj fv\oyrjn(VT)tv
pryttifi,GfoO fv\oyr]Tog 6 0eo? KOI
irarfjp ... 6
TTdTpbs TT\r^pa>^,ari) rfj 7rpoa>picrp.vrj (v\oyr)(ras TjfJ-asfv
ira.(rrj v\oyiq . . .
Trpb altovav fivat Sia iravrbs fls 86av KaQios e^fXe^aro rjpas . . . irpbKara-
Trapd/j,ovov aTpcnrov, j^rto/zewyKOI
(3o\f]s KOCT^IOV,flvat
rjfj-af. . .
dp,a>fjiovs
cK\f\(y[J.fvr]fv ndQfi
d\r]6ivcptv 6c\r)- . . . irpoopivas KOTO, rrjv cvftoKiav TOV
pan rov Trarpbs KOI'lijorov Xpiarov 6f\rjfJLaros . . , 8ia TOV aifiaroy OVTOV
TOV GeoO^/ACOV, TTJ eKfcX^tTta TTJ ... ToG
TrXj/po)/zaTOS TO>V Kaipatv . . .
aio/iaKapi'<TTa> TJJ ovarj tv 'E0o-a), irpoopio-QfVTcs . . . Kara TTJV ftovXyv
TrXftora ev 'l^o-oG Xptora) *cal ev TOV ^eX^/iaTos OVTOV . . . is TO tlvai
dp.u>p.(o XaP9' Xa^Peiv 'fifJLas
(Is firatvov do^rjs avrou.
A comparison of these two passages will show a very large
number of correspondences, which Zahn undervalues when
he calls them '
not very certain echoes.' The evidence is
cumulative, and is not impaired by the fact that Ignatius
applies to the Church collectively expressions which St. Paul
applies to individual Christians, such adaptations being
common to our author.
(27) Polyc. v. i. Eph. 525
.
irapdyy\\ . . . dyairdv Tag o~vp.- dyaTrart TOS yvvaiKas, Kadus Kai
jSi'ous, ws 6 Kvpios Trjv fKK\r)o~iav. 6 Xpioros r)ydnr)o~ TTJV <KK\r)o-lav.
Cf. also (29).
F 2
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68 THE N. T. IN THE APOSTOLIC FATHERS
c
(28) Eph. xx. i. Eph. 215 and 4
24.
rbv Katvbv avflpanov *Ir)O~ovv Kaivbv avOpwrov.
St. Paul uses the phrase in a slightly different sense; but,
as Lightfoot suggests, Ignatius may have taken 'to put on
the new man'
as meaning(to put on Christ/ an explanation,
we may add, which St. Paul would not have repudiated.
Cf. also I Cor. I545
6 btvrcpos avOpwos.
(29) Smyrn. i. i. Eph. 216
.
ev fv\ O-&HO.TI TTJS KK\r)arias avrov. ev tv\ (ro>/iart.
The context in both passages contains a reference to Isaiah,
as well as the common idea of Jew and Gentile as one body.
Cf. also Eph. i23 and Col. i
18.
(30) Polyc. i. 2. Eph. 42
.
irdvTcw dvf%ov lvaycarrj. dv\6fifvoi d\\T]\a)v (V
dyaTTTj.
This correspondence is strengthened by the preceding words
in Ignatius, TTJS e^wo-ewj fypovnfa rjs ovfev CL^LVOV, which should
be compared with the following verse in Ephesians, o-7rov5a-
OVTCS Tr)plv TT\V kvdrrjra TOV Trrevjutaros.
d(31) Eph. i. i. Eph. 5
1.
fJH/JujTai ovres 0eou.
Cf. also Eph. x.3, /xijutrjrat
TOV Kvptov, where the context is
the same (forgiveness of injuries, &c.).
(32) Eph. ix. i. Eph. 220-22
.
This may well be accounted for by i Cor. 310~17
;see
(19).
Compare also Col. 37 and i Pet. a
5.
(33) Eph. xix. Eph. 39
.
iras ovv ffpavepadr) rois alaxriv. risrj oiKovopia TOV /ivoTTjpi'ov
TOV
dnb TO>V
iva
Cf. also Col. i26
(66).
(34) Polyc. vi. 2. Eph. 613~17
.
as o?rXa, &C.
The parts in the armour are differently assigned, and the
metaphor was doubtless a favourite one in Christian preaching.Cf. too i Thess. 5
8,where the resemblance is still slighter.
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IGNATIUS 69
Though the correspondences between Ignatius and this
Epistle are not nearly so numerous as in the case of
i Corinthians, it may be considered almost certain that they
are not accidental. Ignatius mentions St. Paul by name in
Eph. xii, calling the Ephesians O-VWUO-TCU. TIav\ov TOV fjyia-
,a phrase which reminds us of St. Paul's frequent use of
for the Gospel dispensation in this Epistle (Eph. I9
,
3.*, 532
,619
).The words of Ignatius (Eph. xii) h vAry
eTTiaroATj doubtless mean '
in every lettei,' and are a pardon-
able exaggeration of the fact that the Apostle makes mention
of the Ephesians in five of his Epistles besides that which
bears their name.
Von der Goltz considers the literary dependence doubtful, in
view of the difference in form of most of the supposed echoes,
and of the fact that several of them have parallels also in
Colossians, the Pastoral Epistles, or I Peter. The strength
of the argument must rest mainly on the first passage quoted
(26),in which the resemblances are numerous and striking;
but even without it a strong case might be made out for the
use of the Epistle by Ignatius.
Eomans C
(35) Eph. viii. 2. Bom. 86.8
.
of vapKiKoira TrvevfmriKa 7rpd(T-
of-yap
Kara crapKa ovres TO. rrjs
a-fiv ov dvvavrai ovdf of irvevfuiTiKol . <rapKos <j)povov<riv,of de KOTO. Trvfvpa
TO, o~apKiKa,ra irvevparas . . . of Se ev vapid ovrfs
0ea) dpfcrat ov
This passage may be from i Cor. a14
(18), but the resem-
blance to Eom.85
>8is rather closer : cf. also Gal.
5
16 17.
Theuse of the word <rapf in an ethical sense is Pauline
;in Ignatius
it generally has an anti-docetic force.
(36) Eph. xix. 3. Eom. 6*.
Ka&rjpeiTOTraXata /Saa-tXeta, 0eov iva qpeig fv KaivorrjTt a>rjs irepi-
dv6pu>Trivo3S <f>avfpovp.vovfls Kaiv6-
iraTrjO'O)fj.jf,
rrjra dtdiov farjf.
The phrase Kaivorris fw^s (=< the new state which is life')
is probably from St. Paul.
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70 THE N. T. IN THE APOSTOLIC FATHERS
(37) Smyrn. i. i. Rom. is 4
.
K yfvovs AauelS Kara trapxa, ircpi rov viou aurov, roi) ycvopevov
vibv Qeov KaradeXrjpa
KO\ bvvaynv. f<
oTrep/LiarosAa/3iS Kara
0-ap/ca,
roC
opHrOevros viov Qeov iv Sufa/xet Kara
TTi/ev/ia dyitixrvvrjs.
Cf. also Eph. xviii. 2 CKo-Tre/o/xaros /xez; AauetS -rn/evjuaros
6e dyiov.
d
(38) Eph. Inscript. Rom. i529
.
ev\ayias.
2, Corinthians d
(39) Eph. xv. 3. 2 Cor. 616
.
v eV ^Tv KaroixoOwo?, tva ^fiy y^p vabs Bfov ea-pev favros.vrov
S>fjLv vaol Kal avros fvfjfuv 6cos.
The resemblance here is close, but may besufficiently
accounted for by i Cor. 316
>27 and 619
: see(6).
(40) Trail, ix. 2. 2 Cor. 414
.
fytlpavTos, &C.
*
Apparently a reminiscence'
(Lightfoot).
(41) Philad. vi. 3. 2 Cor. i12
,n 9
,i2
16. Cf. 2
5.
fv^apto-rS rep0fO)
JJLOVon fvcrvv-
f&TJTOS lfJilfV
VfJLlV,Kal OVK ^t TIS
KavxfiaavQai . . . artffidprja-d
nvat
&C.
A cumulative case, which isslightly strengthened by Kaux^i-
o-ao-tfai; cf. Kavxwu % Cor. n 10. Cf. also i Thess. 2
9. None
of the above, taken singly, is more than a possible allusion;
but taken together they make the use of the Epistle by
Ignatius fairly probable.
Galatians C
(42) Philad. i. i. Gal. i1.
ov enicTKOTrovfyva>v OVK
d<p' eavrou OVK airdv6pa>7ra>v ovde 81 dv6pu>-
ovde didv6pa)Tra)v. TTOV.
d
(43) Eph. xvi. i. Gal. 5
pao-iXeiav . . . K\r)povow<rov(riv. O 'i ra rotavra
TrpdWovres Pa<n\ciav060V OUK\T)pOVOp.TJ(TOV(riV.
See above (i) on i Cor. 6 9>10
.
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IGNATIUS 71
(44) Eph. xviii. i.
vravpov o farri <rKav8a\ov.
(45) Trail, x. i.
daipfav diro6vf)<TKO).
(46) Eom. vii. 2.
6 epos fpa)s eVravpooTcu.
The passage in Philad. is the only one which strongly
indicates knowledge of this Epistle by Ignatius ;and as it
stands almost alone, we cannot claim a very high degree of
probability for the reference.
Gal. 5".
cncavdaXov rov oravpov.
Gal. 2".
apa Xpioros dcopeav aT
Gal. 614
.
e/xot Koo-pos earavpa>rai Kaya> T&
Philippians
(47) Smyrn. iv. 2.
irdvra vnopeva* OVTOV/ie
evftvva-
fJLOVVTOS.
Cf.
Eph.6^ .
! Tim . X
(48) Smyrn. xi. 3.
ovres TeXeia Kal(ppoveiTf.
irdvra
Phil. 413
.
uo> fv TO>
ftf.
Phil. 315
.
o<7ot otiv reXetot, rovro <ppov>pev.
(49) Kom. ii and iv.
<rirov8i(rdr)vai and 6v<ria.
Cf. also 2 Tim. 46
(59).
(50) Philad. i. i.
ove Kara K.evo5oiav.
Philad. viii. 2.
/^r;Sei//car' eplBeiav . . . aXXa Kara
Phil. 217
.
Phil. 28
*.
Kar cpidiav prjde Kara icevo-
&oiav . . . eV
i Timothy
(51) Eph. xiv. i.
v Ki-VTUi reXos 8e aydirrf,
gi
i Tim. i3"5
.
Iva jrapayyctXys rial pr)
V^U*OIKO-
yfveaXoyiats aTrepavroif airives
Magn. VIQ. I.
rals ertpoSo^iats
rois iraXaiols dj/co^eXeVti/
ov<TiVi
yap p.Xp*>vvv Kara 'lovSat-
^ oltovopiav
TT)VfV 7T10T. TO T^Xof T^ff
TrapayyeXias eorii' ayaTrq K Kadapas
Kapftias Kal o-vvci8r)<Tfa>s dyadrjs *cai
irivTfcos dwTTOKpirov.
0-fj.ov
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72 THE N. T. IN THE APOSTOLIC FATHERS
If these three passages from Ignatius are compared with
the opening sentences of i Timothy, it will be seen that the
resemblance is very close, and that it lies in words and
expressions which are not commonplaces. (See, however,
Hermas, Vis. iii. 8. 3-5, for a list of virtues beginning with
TTto-ns and ending withaydirrj.)
It is also clear that, if
literary dependence be admitted, it is on the side of Ignatius.
See also (60).
(52) Polyc. iv. 3. i Tim. 62.
SovXovy KOI 8ov\as fir) virfprj(pdvfi' pfj KaratypoveiTOMrav, ondXXa
p.r)8eavroi <uo-iou0-0axrai>, aXX* elanv' dXXa p.d\\ov
els ddav Qeov K\eov dovXeveroxrav.
d
(53) Rom. ix. 2. i Tim. i13
.
dXX'r)\cr)fj.ai
TIS clvai eav Qcov dXXarjXerjfyv,
on dyvo>v fi
Of. above, on i Cor. 7
25
, i5
9
,
10
(5).
(54) Smyrn. iv. 2. i Tim. ila
.
avTOv fie v8vvap.oiivTOs TOV reXciov
dv6po>TTOV yevofievov.
Cf. also 2 Tim, 21 and 4
17.
2 Timothy C
(55) Eph.ii. i, 2 Tim. i
16.
Kara iravra pe aveiravvfv, a>s Kai fiw)/ eXfoy 6 Kvpios T 'Ovrj<ri<j)6pov
avrbv 6 iraTrjp 'Irjo-ov XptoroO ova- OIKO>* on iro\\dias pe dvfyvge, KO\
TTJV aXvo-tV fiou OVK
Smyrn. x. 2.
vp.S>vTO irvevfjui /xov,
KOL ra favfjid p.ov a OVK . . . firr)<r\vv-
These twopassages
seem to be reminiscences of the same
context in 2 Timothy. The following words in Smyrn. x
resemble Mark 838 and Luke 926
: see (90).
(56) Polyc. vi. 2. 2 Tim. 23.
o>crrpaTevevBc.
Iva ro> orrpaToXoyrja-avri dpea-ij.
d
(57) EPn- xvii' J
/Ll^ alxfJioXccTLvrj vp.as.
Cf. also Kom. 723
.
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IGNATIUS 73
(58) Trail, vii. 2. 2 Tim i3.
KaQapos fVTiv 777 o-weifiqcret. fv KaQapq (nvfiftrjo-fi.
(59) Eom. ii. 2. 2 Tim. 46.
/LIT)TrXeoi/
napdcr^rjcrde TOV cnrovSt-77877 (nrfvftofjLcu,
adfjvai Qfto.
Cf. Phil. s17.
The reminiscences of 2 Timothy, as of i Timothy, are
tolerably clear. Both Epistles are nearly in Class B.
Titus C
(60) Magn. viii. i. Titus i14
.
fir)irXavavQe rats Tfpo8oiaig /zTjSe /i^ Trpoo~exovTes 'lovSat/cots pv
fjnidevpacriv TOIS na\aiols avoxfrfKeffivicat eWoXaty avOptoirvv.
ov&iV el yap fJ-fXP1 v^v Kar" 'Iv8at-
Titus 39
truoi/ ^wuei/, ouoXovovuev Yaptv un
fiX770Vat./xa)^a[J 8e fo"F
. . . Trepuorao-o' ejtrl -yap dva><})\cls
KOI /xaratot.
See (51) on i Tim. i4
. The word awfaXris and the reference
to'
Judaism'
occur in Titus and not in I Timothy.
d
(61) Polyc. vi. i. Titus i7.
GfoO olKovofj.01. coy Gcov otKOi/d/xov.
See (7) for i Cor. 41 ;cf. i Pet. 410 .
The evidence in the case of Titus is weaker than in that of
i Timothy or 2 Timothy.
D
Acts d
(62) Magn. v. i t Acts i25
.
eicacrros els TOV Idiov TOTTOV /leXXet afi fjs irapcfir) 'lov&as TropevQfjvai
X<>pfW'e*S v TOTTOV TOV tdlOV.
These phenomena must be taken along with those in relation
to Luke's Gospel.
(63) Symrn. iii. 3. j^.ciaio41
.
fjifTO.8e TTJV dvdo~Taffiv o~vvf(f)ayv crvv<f)dyop.v Kal crvvfTriopfv aura
avrols Koi (rvvfmev. /MT^ TO dvao~Tfjvai CLVTOV fKvatpStv.
These look like allusions; but the words are common and
obvious ones, and may be only the result of coincidence.
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74 THE N. T. IN THE APOSTOLIC FATHERS
Colossians d
(63*) Eph. ii. i. Col. i7
, 47
.
TOV (rvvdovXov.
Cf. Magn. 2 ;Philad. 4 ;
and see Lightfoot's note on Col. 47
.
(64) Eph. x. 2. Col. i23
.
edpaioi rff Triorei.
See on i Cor. i558
(20).
(65) Eph. xvii. 2. Col. 22.
Qcov yvaxriv.
In the passage of Colossians, St. Paul, according to the best
reading, identifies'
the knowledge of God'
with*
Christ.'
(66) Eph. xix. 2. Col. i26
.
ira>s ovv ftpavepudij rois aieoati/;
Cf. also Eph. 39
(33).
(67) Trail, v. 2. Col. i16
.
opara KOI dopara. TO. opara KOI ra dopara.
(68) Smyrn. i. 2. Col. 2M
.
Ka6r]\a>fj,vovs lv TW oravpw. irpoo~r)\G><rasavrb TW oravpw.
The metaphor is the same, but the application is different.
(69) Smyrn. i. 2. Col. i18
.
Cf. onEph.
216
(29).There is thus a considerable number of possible allusions
to Colossians in Ignatius, but none of them is at all certain.
i Thessalonians d
(70) Eph. x. i. i Thess. 517
.
d&aXeiVreoff irpoo-evxccrQe. The Same.
The reading in Ignatius is doubtful (see Lightfoot) ;the
adverb may have been inserted from the passage in i Thes-
salonians. The adjective dia\ei7rros occurs in Polyc. i,but
there also it is suspect.
(71) Eom. ii. i. i Thess. 2*.
ov 6e\a> vp.ds ai/tfpwTrapeaTejjtrai, ov% a>s dvQpwTrois dpea-Kovres,aXXa
aXXa Geo). 0e<5.
The evidence that Ignatius knew i Thessalonians is almost
nil.
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IGNATIUS 75
2 Thessalonians d
(72) Eom. x. 3. 2 Thess. 3".
VVTTOfJLOvf) 'irjCTOV XptOTOV. CIS TTjV VTTOpOvfjV TOV XplOTOU.
Philemon d
(73) Eph. ii. 2. Philem. 20.
ovaijJLrjv vft&v. vai, a8X<e, eya> o-ov owu/wj" eV
Inspite
of the fact that the
nameOiiesimus occurs in this
sentence of Ignatius, the allusion is very doubtful. The
Pauline phrase dvaifjirjv occurs in this sense several times in
Ignatius.
Hebrews d
(74) Magn. iii. 2. Heb. 413
.
ro 5e TOLOVTOV ov Trpbs (rdpica 6 iravra 8e yvp.va KOL TCTpaxrj\i(rpfva
Xo'yoy, aXXa Trpbs Qebv TOV TO. Kpixfria rois o^^aX/txois auroO Trpbs ov rjp.iv 6
cidoTa.\6yos.
We have here a double resemblance, in the idea of nothing
being hidden from the knowledge of God, and in the expres-
sion 6 Ao'yos [rjfj.lv eon] irpos
(75) Philad. ix. i. Heb. 77,19,22,23,26
KaXot icat oticpels' Kpelo~arov
8e 6
apftifpevs 6 TreTTio'Tevp.evos ra ayia T>V
dyi'cov,6s p.6vos Trenia'TfVTai TO. Kpimra
TOV QfOV.
Lightfoot also compares Heb. a17
, 31
, 414
, 55
'10
,620
, 726
,
8 1, 9
11. He adds: 'The reference (in 6 TreTrtdrev/x^os, &c.) is
to the special privilege of the High Priest (Heb. 97""12
,
io198<1-)
of entering into the Holy Place. This coincidence,
combined with those noticed above, shows, I think, that
Ignatius must have had the Epistle to the Hebrews in his
mind.' It is no doubt true that no other book in N. T.
develops the idea of Christ as High Priest, and that Clement
of Borne, who also uses it, e.g. (21), shows knowledge of
Hebrews;but the comparison may well have been suggested
to
Ignatius
from other sources, and the resemblance does not
seem close enough to justify the degree of confidence which
Lightfoot expresses. Cf. also Polycarp (65).
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76 THE N. T. IN THE APOSTOLIC FATHERS
i Peter d
(76) Eph. v. 3. i Pet. 55
.
ycypairrai yap' 'YirepTjtydvois 6 Qfos 6 Qebs V7repr)(pdvois
aj/rirdo-o-ercu.
The quotation is from Prov. 334
. The words are quoted not
only in i Peter, but in James 46 and in Clement of Rome (47).
In all alike 0e6s or d 0eo's takes the place of the Ktf/nos of the
LXX ;but Ignatius alone puts virep^dvoLs first in the
sentence.
(77) Rom. v. i. i Pet. 226, 5*.
The connexion of Trot/x?}^ with ITT^O-KOTTOJ is considered by
Lightfoot to present( a close parallel
'
with i Peter;but the
resemblance must not be pressed. See also (19).
GOSPELS.
(I) The Synoptic Gospels.
The much closer parallels with Matthew than with Mark
or Luke are a remarkable phenomenon, but one which fre-
quently meets us in the earliest sub-Apostolic literature.
B
Matthew b
(78) Trail, xi. i. Matt. i513
.
OVTOI yap OVK elartv (pvTeia irarpos. nava (pvreia fjvOVK ecpvrfvo-ev 6
Philad. iii. i.7raTW) /iov Pavlos> fKpi&tifa.
aiffxeaOe TO>V KaKa>v (Soravav,
a&rtvas ov ye&pyei 'Tiycrovs Xptoroy,
dia TOp.ri
fivat avrovs (pvreiav irarpos.
(79) Smyrn. if i. Matt. 315
.
@f!3a7rTi<rp,vov VTTO 'ludvvov Ivo. ovTto yap irpeirov<rrlv
r^iiv 77X17-
7T\r)pG)6f)Tracra SiKaioovvr) VTT avrov. paxrat iraa-av SiKaioo-vvqv.
Matthew alone of the Evangelists gives this motive for our
Lord's Baptism.' The use of the phrase -7rA.r;p.
TTO.O: 8. is so
peculiar, and falls in so entirely with the characteristic
Christian Judaizing of our first Evangelist, that it seems
unreasonable to refer it to any one else'
(Sanday). The fact
that Ignatius elsewhere (Eph. xviii. a) ascribes a different
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IGNATIUS 77
motive for the Baptism, viz. iva ro> TidOet rd vbap
perhaps strengthens the case.
(80) Smyrn. vi. i. Matt. igiz
.
6%a)p5)v ^copfiTco. 6 dvvdficvos ^(opeiv
The meaning of the phrase is the same in the two passages ;
it stamps the doctrine just stated as a difficult and mysterious
one.
(81) Polyc. ii. 2. Matt. io16.
(f>p6vifjios yivovcof 6
o(f)isev
naa'iv, yivftrOeovv
(ppovipoi asol
o<pfisKal dnepaios eicraet cos
f) Trepicrrepd.Kal aKepaioi cos at
irepio~Tcpai.
This sentence is wanting in the parallel passage of
Luke (io3
).
c
(82) Eph. v. 2. Matt. 1 819
>20
.
ei yap evbs KOI devrepov Trpotrcu^^ eav Svo vp>v (rv/i^cowjo-coo-ij/eVl
To<rai>TT)v Icrxvv e^et. Trjs yfjs. . .
yevrjo-eraiavrots. ov
yapfieri 8vo
rj rpels avi^yfievoi els TO
fj.ov oj/o/ia, e/cetelp.1
ev/ne(rco OVT&V.
Here Ignatius's tvbs Kal btvrtpov = bvolv. The reference
is clearly to the saying recorded in Matthew 'probably a
well-known saying'
of Christ (Zahn). Cf. also James 516
.
(83) Eph. vi. i. Matt. io40.
irdvra yap ov 7refjLirci 6 olKodco~ir6Tr)s 6 8e^o/i/os {//xas e/n Several, KO\
fls lo'iav oiKovopiav, ovrcos 5eifjfids
6e/xe de^6fj.evos fie^6Tat
rbv aTrooTfi-
avTov de^ffrdatj cos avrbv rbv7Tfj.\lfavra. \avrd
/ze.
It is possible that Ignatius may also be alluding to the
parable narrated in Matt. 2i 33sq<(where otKoSeo-rroYr;? occurs,
not in Mark or Luke). There is also a resemblance to
John I320
(see below (102)), which is perhaps as close as
the resemblance to Matthew (John uses TT^TTCLV). Luke io
16
is much less similar in language than either.
(84) Polyc. i. 2, 3. Matt. 817
.
Trdvras j3aorae cos Kai at 6 Kvpios avrbs ras do-Qevcias
. . . ndvratv ras vovovs /Saora^f, cos /cat ras vovovs eftd
The idea is found in Isa. 53* ;but it is probable that
Ignatius borrows from Matthew and not direct from O. T. ;
for the LXX reading is different, viz. OVTOS ras a/iaprtas
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78 THE N. T. IN THE APOSTOLIC FATHERS
Kat irepi rj^&v obvvarai. Ignatius, however, translates
the Hebrew correctly, and thepossibility that he is using
a translation other than the
LXX cannot be excluded.
d
(85) Eph. xvii. i. Matt. 267.
dia TOVTO pvpov eXapev eVi TTJS 7Tpoa^\6ev avTa>yvvrj . . . KOI
Kf$a\f)S 6 Kvptos, Ivairver) Ty liofaplq Kare^eei/ eVl
TTJS Kc(})a\^s avTov dva-
d<j)6apo-iav. iceipcvov.
Cf. also
Mark I4
3ff
-; John ia
8ff-. If there is literary
dependence on any of our Gospels, the preference must be
given to Matthew rather than Mark, who has KCLT^M amov
r$? K(f)a\fj$, while the reference to the head as anointed, and
(seemingly) as the quarter from which the fragrance of in-
corruptibility is shed upon the Church, favours Matthew
rather than John.
(86) Magn. v. 2. Matt. 22 19.
wtrTrep yap eWi vop.ia-p.aTa 8uo, &C.
(87) Magn. ix. 3. Matt. 2f2
.
irapwv fjyeipev OVTOVS.
Lightfoot shows that the belief in a descensus ad inferos
was prominent in the early Church. Here Christ is supposed
to have visited the souls of patriarchs and prophets, and to
have raised(rjycLpev) them either to paradise or heaven. Cf.
also Philad. ix;and I Pet. 3
19, 4
6for parallel views of the
descent into Hades. The belief appears also in Justin,
who quotes Jeremiah in confirmation, and asserts that the
passage in question, which does not appear in the Hebrew
Bible, had been wilfully excised by the Jews. Irenaeus also
quotes it more than once, ascribing it both to Jeremiah and
to Isaiah.
(88) Kom. ix. 3. Matt. io40.41
.
els ovop.a 'lr)(rov Xpiarrov.
The phrase et? ovopa, as well as the similarity of thought,
should be noticed, especially as there may be another echo
of this passage in Eph. vi:
see (83).
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IGNATIUS 79
Ignatius was certainly acquainted either with our Matthew,
or with the source of our Matthew, or with a Gospel very
closely akin to it. In the present uncertain state of the
Synoptic Problem, it would be rash to express any confident
opinion ;but the indications on the whole favour the
hypothesis that he used our Greek Matthew in something
like its present shape.
D
Mark d(89) Eph. xvi. i. Mark 9
43.
els TOirvp
TO
The phrase, though in quite a different context, occurs in
Matt. 312 and Luke 3
17.
(90) Smyrn. x. 2. Mark 888
.
ov&c vfias fTraio~xvvdf)O'Tai rj Tc\ia
TTIVTIS, 'irjcrovs Xpiords.
Cf. also Luke 926
(93), and see (55).
Scarcely anything can be built on these very doubtful
allusions.
Luke d
(91) Smyrn. i. 2. Luke 237~12
.
d\r)6S)s eVl HOVTIOV IliXarou Kal
'HpcoSou rerpap^ov Ka6r)\a>fj.evov vnfp
r)p.<ovfv
crapfci.
The part taken by Herod is mentioned by Luke alone in
the Canonical writings'
(Lightfoot).
(92) Smyrn. iii. 2. Luke 2439
.
Kal ore npos TOVS Trepi Ilerpoi/ \^?;Xa(pi7(rare p,c Kal tdcTf, OTI TTVCV-
rjXdev, etyr)avTois' Aa/3ere, ^T]\a(f>f}(ra- /xa <rdpKa Kal otrrea OVK
Tep.c,
Kal iSere on OVKet/ii daipoviov e/ze
Eusebius (H. E. iii. 36) says of this passage of Ignatius, OVK
otd' oiToOev prjroi? crvyKe'xprjrai.Jerome (Vir. III. 2) says that
it is
takenfrom the
'
evangelium quod appellatursecundum
Hebraeos,' which he had lately translated into Greek and
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80 THE N. T. IN THE APOSTOLIC FATHERS
Latin, and which at the time he was disposed to regard as
the original Matthew, though afterwards he spoke less con-
fidently on this point. In another place ((7omm. in Isai. xviii.
praef.) he repeats his statement that'
incorporale daemonium'
comes from this source. On the other hand, Eusebius, who was
well acquainted with this Gospel, cannot verify the quotation ;
and Origen, who also knew it well, ascribes the words to
another apocryphal writing, viz. the Petri Doctrina (de Princ.
praef. 8),which he pronounces to be the work neither of
Peter nor of
anyother
inspired
writer. The contradiction
cannot be explained. Lightfoot suggests that either Jerome's
memory failed him, or that his copy of the Gospel according
to the Hebrews contained a different recension from that
which was known to Origen and Eusebius. As regards
Ignatius, he thinks it impossible to say whether he got the
story from oral tradition or from some written source. Con-
sideringthe carelessness of
Ignatiusin
quotation,it is
strangethat Eusebius should not have suggested that he took the
story from Luke;and but for these Patristic comments, we
should probably have formed that opinion. Ignatius men-
tions the incident as if it were already well-known to his
readers.
(93) Smyrn. x. 2. Luke 9a6
.
Ov6e v/uas 7rcu<rxvz/0rjo-erai . . . 'Iri<rovs Xpicrros. Cf. Luke 926
;
as also Mark 838,see on (90).
The balance of probability seems to be slightly in favour
of a knowledge of the Third Gospel by Ignatius : cf. Acts(62).
(II) The Synoptic Tradition.
^
(94) Eph. xiv. 2. Matt. i23s
.
(fravepbv TO devdpov dno TOV Kapnov e* yap TOV Kapirov TO devdpov
aVTOV.yiVQ>O*KfTai.
Luke 6".
fKcurrov yap Sevdpov K TOV Idiov
Kapirov
The words have the look of a current saying of Christ.
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IGNATIUS
(95) Eph. xi.
i.^
TJV yap TTJV fie\\ovcrav opyrjv <f)o(3rj- ycvvfjp.aTa e^ioVcoi/, ris
0)Ufv} f) rrjv
cvecrrSxrav
X^P
IV
oy
a<n"*l~ vySv (pvyelv airb rrjs p.e\\ovcrrjs opyrjs ;
(rupev. Luke 37
(the same words).
(96) Magn. x. 2. Matt. 513
;Mark 9
60
;Luke
aXicrdrJTe eV avra. I 4
The mention of the 'kingdoms of the world' may be a
reminiscence of the narrative of the Temptation in Matt. 48
;
Luke 45
.
(97) Kom. vi. i. Matt. i626 .
ov8fv pf Q}(pf\r}o-ei . . . TOVTOV. Also in Mark and Luke.
This is at best a very doubtful allusion.
(Ill) The Fourth Gospel.
B
John b(98) Kom. vii. 2. John 4
10>u
.
OVK tVTIV fV eflOt TTVp (f)L\6v\OV}O~V OV
f}Tr}(TaS OVTOV, Kal f8(i)KV av
vdwp 8e >v Kal \a\ovv Ve/x.ot,
trot vficop5>v . . . TO v8cop
oeyo>
doxrca
(ra>6ev p.oi \tyov' AeOpo irpbs rbv avrw ycvr)<TTaiev avrw
Trrjyr)vi
narepa. dXXofieVov fls
Lightfoot's assertion that'the whole passage is inspired by
the FourthGospel'
seems to bejustified, especially
in view of
John 423
KOL yap 6 Tranjp TOLOVTOVS frjret TOVS TTpoo-KWovvras avrov.
Besides the close parallel quoted above, Tpotyr) <}>6opa$ just below
is probably suggested by John 627TY\V f3p&<nv rrjv ^oXXv^vrjv,
and aprov 0eot5 by John 633;cf. also 7
38. If we adopt the read-
ing fav CL\\OIJLVOV from the interpolator's text, we have another
striking parallel with John 414
:Tnjyr) vbaros &VTOS occurs in
Justin, Dial. 69. On theother side
(againstthe Johannine
reference) it might be urged that the words about the*
living
water' may have been a well-known saying of Christ, with
which Ignatius may have been acquainted from other sources.
The words of Ignatius about the'
pleasures of this life'
have
a Synoptic ring, and there is nothing corresponding to them,
nor to the remarkable phrase about aya-nr] a^Oapros as 'the
blood of Christ,' in John. Moreover, the passagein
Johnspeaks of present advantage, Ignatius of future reward. This
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82 THE N. T. IN THE APOSTOLIC FATHERS
last objection is not serious;and on the whole direct literary
dependence seems much the most probable hypothesis.
(99) Philad. vii. i. John 3*.
TO TTvevfjia ov TrXavarai, curb Qeov TO Trvevpa OTTOV 6e\ci Trvei, KCU rfjv
ov' oldfv yap irodev ep^erai KCU TTOV (pwvrjv avTov aKoveis, dXX* OVK oldas
virdyei,KOI ra KpvrrTa cXtyxfi. notiev epxerai KOI irov
urrayet.
The passage reads like an echo of the words in the Gospel,
though the thought is quite different. This, however, is in
Ignatius's manner. The idea in TO. Kpvnra eAe'yx" has nothing
correspondingto it in the
discourse to Nicodemus. Thephrase iroOev tp\tT(u recurs John 8U and I John a
11,in a
different connexion. John 814
(ot8a voOcv r\XQov KOL nov vTrdyw)
is in some ways nearer to Ignatius than 38. Both passages
may have been floating in his mind.
C
(100) Magn. vii. i. John 8
28'29
.
&CT7Tp OVV 6 KvplOS O.VV TOV 7TO- 077* efJLdVTOV TTOlS) OV&CV, oXXo
rpos ovSeveiroiTja-fv, . . . ovras
firjds Ka6a>s edido^e fie6 Traryp, ravra
s, &C. XuAco. KOI 6 ire^as pe per e/uov
Magn. viii. 2.*"
x
^ <ee
'
P P vov>
Tt T"
r,T
'
\ T \ / . > apeoro at>ro> iroi> TraVrore.
[_Irjo-ovs XpicrrojJ
Kara navra fvrjpc-
T<57re/A^ai/rt avrov.
This parallel is muchstrengthened by
the double remini-
scence.
d
(101) Eph. v. 2 andKom. 7s. John 6
33.
apros TOV 0eov. aproy roO 6eot5.
(102) Eph. vi. i. John is20
.
irdvra
yapov
7re/x7ret,
&C.
See above on Matt. io40 (83).
(103) Eph. xvii. i. John i2 ff.
p.vpov cXaftev, &C.
Some commentators(e. g. Zahn and Lightfoot) have argued
that this passage shows knowledge of John's Gospel as well
as of Matthew's, because of the mention of the fragrance
of the ointment (^ 5e ofcia eirArjpw^Tj, &c.) ; but this can
hardly be pressed: see (85). Similarly, TOV ap^ovros TOV
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IGNATIUS 83
al&vos TOVTOV need not imply knowledge of John i6n,for
St. Paul (i Cor. 26 8
)has the same phrase. The dominant
thought in Ignatius is that the Church, as the Body of Christ,
has a share in the anointing of the Head. Cf. Origen, c. Celsum,
vi. 79, for the same idea.
(104) Philad. ix. i. John io9.
avros &v 6vpa TOV irarpos.
Cf. also John i46 and Apoc. 3
8. The Johannine doctrine of
the pre-incarnate activity of the Logos is emphasized by
Ignatius in this sentence. Compare his words about Abraham,
&c., with John 856. Besides the word 6vpa, compare Ignatius's
la-pxovT(u and crarfjpos with John's eiWAflrj and o-wflTJo-ereu.
But the metaphor of the Door occurs also in Hermas;and in
John io9 there is no reference to 'drawing' to the Father,
nor to the Old Testament saints(as
in Ignatius's next line).
John I46 would have been more to the purpose, if Ignatius
had wished to quote the Fourth Gospel here.
Ignatius's use of the Fourth Gospel is highly probable,
but falls some way short of certainty. The objections to
accepting it are mainly (i)our ignorance how far some of the
Logia of Christ recorded by John may have been current in
Asia Minor before the publication ofthe
Gospel.If
theyformed part of the Apostle's oral teaching, they must have
been familiar to his disciples, and may have been collected
and written down long before our Gospel was composed.
(2)The paucity of phrases which recall the language of the
Gospel, and the absence of direct appeals to it; phenomena
which are certainly remarkable when we consider the close
resemblance between the theology of Ignatius and that ofthe Fourth Gospel. It is difficult, for example, to think of
any reason why Ignatius did not quote John 20 in Smyrn.
iii. 2 (93).
(IV) Apocryphal Gospels.
See under(92), for possible use of Gospel according to ike
Hebrews.
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THE EPISTLE OF POLYCARP
INTRODUCTION.
Standard of Accuracy in Quotation. Very little help
can be gained from Polycarp's use of O. T.}as the number
of cases in which he can be proved to have made use
of 0. T. is small. The clearest case of a quotation is
from Tobit I29tXtwovvvi] ex Oavarov puercti (Polycarp. x. 2
'eleemosyna de morte liberat'). In Polycarp xi. 2 ('qui
ignorant iudicium domini') there seems undoubtedly to
be a reference to Jer. 54
(OVK Zyvvcrav obbv Kvpiov KCLL Kpto-iv
0eou), and the freedom of the quotation deserves notice.
There are many places where the language of O. T. may have
influenced Polycarp, but the quotations, if they are such, are
generally allusive and worked into the structure of the
writer's sentences. Polycarp's use of O. T. is in fact very
similar in its general phenomena to his use of those parts of
N. T. on which he relies most frequently.
In his undoubted quotations from N. T. we find that, while
short collections of words are sometimes repeated exactly, in
longer passages the order is treated very freely, omissions
occur for which no reason can be assigned, and the spirit
rather than the actual words is sometimes reproduced. The
quotations have the appearance of having been made from
memory ; rarely, if ever, from a book.
The following formulae of citation may be mentioned :
(i)etSo'res on: see Galatians (31), Ephesians (36),
i Timothy
(48), Gospels (82).
(ii)Ka0oK cl-ncv 6 Kvpios : see Gospels (77).
(iii) fji,vr]fjLovvovTs &v eiirev 6 Kvpios bibdo-Kwv: see Gospels
(75)-
(iv)' sicut Paulus docet
'
: see i Corinthians (2).
(v)*
ut his scripturis dictum est'
: see Ephesians (37).
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POLYCAKP 85
Ai Corinthians a
(1) Pol. v. 3.i
Cor. 6
9.
OVTTTOpVOl OVTf jLiaXaKOt OVTC dp(T- OVTf TTOpVOl, OVT l5a>XoXarpm",
voKolrai J3ao~i\iav QeovK\r}povop.rj-
ovre //oi^oi,ovre p.a\a.Koi}
ovre dp&evo-
(rovo'iV)ovTf ol TTOiovvres TO. aroTra. Koirat, ovre KXevrrai, ovre
ov p.fBva'Oi, ovXot'Sopot,
ou
fta(n\(iav QeovK\T]povofj.i)(
These passages agree verbally, except for omissions in
Polycarp. The last words cited from Polycarp suggest that
he may have been conscious of making omissions in his
quotation, but these omissions do not appear to proceed on
any fixed principle, and the quotation was probably therefore
made from memory. On the other hand, it seems impossible
to doubt that the passage in i Corinthians is the source of
Polycarp's words.
(2) Pol. xi. 2. i Cor. 62.
'
aut nescimus quia Sancti ^ OVK oldare on ol dyioi rbv K0<rp.ov
mundum iudicabunt? sicut Kptvovo-iv ;
Paulus docet.'
The reference to St. Paul by name makes Polycarp's use of
i Corinthians practically certain, though it occurs in a part
of the letter for which the Latin version alone is extant.
(3) Pol. iii. 2, 3. i Cor. i 318
.
rrjv SoOfl&av vp.lv irifmv . . . eVa- wvl 5e fiei/ei TTIOTIS, eXiris, dyd-m],
Ko\ov8ov<rr)$ rrjs c\7ri8os, Trpoayova-rjsTO. rpia ravra' pflfav de TOVTGW
r]
TTJS dyaTrrjs. dyaTnj.
The .collocation of'
faith, hope, love/ occurs elsewhere in
St. Paul (i Thess. i3
;Col. i
4'5
),but i Cor. 13 is the chief
passage, and the order there is the same as in Polycarp.
(4) Pol. iii. 2. i Cor. 810
.
eiy rr]v ftoddo-av vp.lv oiKOo'op.r)6f)o-Tai els TO ra
Pol. xi. 4.
'hoc enim agentes, vos ipsosi Cor. I4
10.
aedificatis.'
6 XoXw^ y\a>o~ar)eavrbv otKO^o/ici.
Pol. xii. 2.
'aedificetvosin fide etveritate.'
otKoSo^e^ is a commoner word in i Corinthians than else-
where in N. T. ; outside Polycarp, on the other hand, it does
not occur in the Apostolic Fathers.
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86 THE N. T. IN THE APOSTOLIC FATHERS
(5) Pol. iv. 3. i Cor. i425
.
OVTC Tl TO>V KpVTTTOW TTJ5 KOpSiar. TO. KpVTTTa TT]$ KapftldS cf. 45
.
Seealso
Bom. a
15'16
.
(6) Pol. x. i. i Cor. is68
. Col. i23
.
'firmi in fide et eSpaiot -yiVeo-^e, a/ie- 6i ye empfvcrc 777
immutabiles.' TaKivrjToi. TrtWeiTc0efj.f\ia>p.fvot
KOI fdpaioi Koi pr] fiera-
KtVOV/J.VOl.
The parallel with Colossians is verbally stronger, as rr/
morel does not occur in i Corinthians; but the order is that
of i Corinthians, and the evidence for Polycarp's use of
Colossians is weak (see under Colossians).
(7) Pol. xi. 4. i Cor. 1 226
.
'sicut paSSlbilia membra et clre ndo-x^i fv /Me'Xoy, o~vfJLtrdo~xei
errantia eos revocate.' irdvra. ra pe\rj.
It is possible that passibilia contains an allusion to the
metaphor of i Corinthians. See also i Peter (17).
(8) Pol. ii. i. i Cor. is28
.
G> vTrerdyr]TO, irdvTa eirovpdvia orav 5e vnorayfj aurw ra irdvra.
KOI eniyeia.
This parallelism is too weak to be classed. See also
Philippians (42).
In view of the fact that Polycarp's use of i Corinthians
may be regarded as certain, the small amount of verifiable
influence from i Corinthians is worthy of notice.
i Peter a
(9) Pol. i. 3.i Pet. i
8.
fls ov OVK I86vres TTKTTtverf XaP$v ^K ^VTS dyanare, y ov apn
dvcK\d\T)T(pKOI
8c8oi-a<rp.ei>r]. M 6pa>vrs Trurrcvovrfs de dyaX\ia(r6f
i Peter is almost certainly presupposed by Polycarp here,
but the points of difference between the passages are instruc-
tive for Polycarp's method of quotation.
(10) Pol. viii. i, 2. i Pet. 221
. , Isa. 53'.
os dirr\vfyK.v rjpuv ras ZiraBfV vrrep V/MWI/, on dvopiav OVK fTroirj-
duaprias roJ iSiwo-o>/zart vfuv imo\i^-rrdvu)v vno- <rev ovde 86\ov
[v.1.
eVt ro v\ov, 6? dpap- ypapp.6v ... 6? dpapriav evpedrj do\os]ev rai
Tiav OVKeiroirjarev, OVTC OVK
eTroirjo-fv, ov8eevpeffr] crro/xart avTOv.
fvp0rj 86\os ev TW 80X0? tv TG> aro/iari
avTov' aXXa di avrov' ... 6s TO?
Iva ^o-cofiei/ eVdfwprias fjn&v avrbs
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POLYCARP 87
dvrjveyiccvev TO>
. . . KOI edv trdo~xa>p.fv avrov eiri ro v\ov}Iva
did ro OVO/JLO. O.VTOV, do- rais dpapriais diroyevo-
dfajjifv OVTOV. TOVTOV fjifvoi TTJ diKdioo-vvrj 77-
ydp fjfuv TOV VTroypappov oxa/nei/.
0T)K. 416
1 5e MS XpHTTl-
avos, p.r) aZo'^uveo'^ti),
So^afeVa) 8c TOV Qfov tv
T5 OVOfJiOTl TOITG).
The whole of this passage is very strongly Petrine, and it
will be noticed that all the parallel passages in I Peter
(except one) come from the same context. In the place where
i Peter is dependent on Isaiah (as quoted above), Polycarp
seems clearly to be dependent on I Peter. At the same time,
the variations of order and the occasional verbal differences
should be noticed;but there is a striking identity of thought,
even where the form is different.
(n) Pol. x. 2. i Pet. 212
.
*
omnes vobis invicem subiecti TTJV dvaa-Tpofprjv vpcov cv roT?
estote, conversationem vestram edveo-iv fxovres KaXriv, Iva eV w KaraXa-
irreprehensibilem habentes in \owiv vp.a>v as KCLKOKOIUV, eVc rS>v Ka\S>v
gentibus, ut ex bonis operibus epycov firoTTTcvovrcs dogdaao-iv TW Gew
Vestris et VOS laudem accipiatis eV ^ep ejrta-KOTrfjs. virordy^Te Trdcrrj
et Dominus in vobis non bla- dvOparrivfl xriVet did TOV
Sphemetur.' 5 7r(*VTS $* aXX^Xots
The second clause in the passage quoted from Polycarp
seems to be a certain quotation from i Peter, and the un-
conscious change implied by the word irreprehensibilem is
therefore to be noticed.
These three passages (9) (10) (n), taken together, strengthen
each other, and justify the inclusion of all three in the first
class.
b
(12) Pol. ii. i. i Pet. i 13 .
810 dvaa>crdp,cvoi rds 6(r<pvas Bov- 816 dvafao-d/j-fvoi ras ocr<pvas TTJS
Xeu<raTe TO> 8eo> ev 00/3&J KOI dXrjdeiq, Siavoia? V/MWV, vrjfpovrfs, TfXficas
. . . 7Tl(TTV(TaVTfS CIS TOV fyfipaVTO. cXTTtCTOTf KT\.
TOV Kvpiov f)p,)v 'irjo-ovv Xpiorov K I Pet. I21
.
vcKpuv feat dovra aurw dogav. TO^S ^ a^T0^ KIVTOVS els Qebv
TOV eyeipavra OVTOV f< VfKpatv KOI
doav atiroS 86vra.
It may be noticed that these two pairs of passages, which
agree closely, follow each other in the same order in Polycarp
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88 THE N. T IN THE APOSTOLIC FATHERS
and i Peter. In the first passage, Polycarp appears to conflate
a passage from i Peter with Ps. 211
: see Lightfoot, ad loc.
(13) Pol. ii. 2. i Pet. s
9
.
fJiT)dirodldoVTfS KOKOV O.VTL KdKOV
fJ.T}dlTodlftoVTfS KdKOV aVT\ KOKOV
rj
T) \oi8opiav dvT\ \oi8opias % ypovQov \oidopiav dvrl \oi8opias.
dvT\ ypovdov TI Kardpav dvrl Kardpas.
This is almost certainly a quotation from i Peter, but the
possibility cannot be excluded that both Polycarp and i Peter
are quoting a proverb in the part common to them. Polycarp's
method ofcontinuing
thequotation by
additions of his own is
worth notice.
(14) Pol. v. 3.i Pet. 2
11.
KaXbv yap TO dvaKO7rT(r6ai dirb TO)V ditcxtvOai TG>V o-apxiK&v 7ri6vfjuu>v,
ciri6vp.tS>vfv TO)
Ko<7f*o>,on ndaa eVi- curtves (TTparfvovrai Kara T^? fax?)!.
Qvpia Kara TOV Trvevparos (TTpaTfi/erai. Gal. g17
.
fj yap crap firi6vp.fi Kara TOV irvcv-
It is highly probable that this is a quotation from i Peter,
in view of the use of o-rpareuercu, a word of strong colouring.
A fusion with Gal. 517
(34) may be responsible for Kara TOV
(15) Pol. vii. 2. i Pet. 47-
vr)(povTfs Kpbs TOS et^as. vrj^aTe els irpoorevxds.
Pol. XI. 4.
'
sobrii ergo estote.'
The expression in vii. 2 is so striking, that it is very
probably a quotation.
d(16) Pol. i. 3. i Pet. i
12.
els fjvTroXXoi TTt6viJ.ovo-iv elffeXQelv. lsairi6v(j.ovo~iv ayye\oi TrapaKv^ai.
Polycarp may possibly be influenced by i Peter here, as his
words follow immediately the certain quotation (9), while
the words in i Peter follow the words cited from that Epistle
under (9)after a short interval.
(17) Pol. vi. i. i Pet, 225
. Ezek. 34*.
fTTKTTpffpovres TO. diro-?JT yap a>s 7rpo/3aTa
TO TrXavapevov OVK
TreTrKaVTjpcva. TrXavupevoi, dXX* eVe- eVearpe^aTe (v. 1. aTTe-
Pol. XI. 4. <TTpd(pr)Te vvv.
1
sicutpassibilia
membra et errantia
eos revocate.'
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POLYCARP 89
As Polycarp cannot be proved to have made much use
of O. T., it is possible that i Peter has influenced these
passages. The word passibilia may be due to i Cor. 1 226;
see i Corinthians(7).
(18) Pol. vi. 3. i Pet. 313
. Titus 214
.
^Xcorai TTfplTO KaXoV. TOV dyadov ^r/Xcarai. faXaTrjv Ka\5>v epytov.
This is a possible case of influence, but the expression is not
striking or distinctive enough to make the inference necessary.
(19)
Pol. xii. 2. i Pet. i21
. Rom. 424
,io
9
;
'quicrediturisunt quoted under (12).Gal. i
1
;Col. 2
12
,&c.
in Doniinum nos-
trum etDeumlesumChristum et in ipsius
patrem qui resusci-
tavit eum a mortuis.'
The idea is too common in early Christian literature to be
assignedto
anyone
source;but as this
passageof i Peter
has almost certainly influenced Polycarp in another place (12),
it may also have influenced him here.
(20) Pol.v.2,vi. i. i Pet. 38. Eph. 4
32.
In these passages the word means {
tender-hearted,' whereas
its classical sense is' brave
'
;but no inference can be drawn
from this, as the meaning'
tender-hearted
'
seems to be fairly
common in later Greek(cf., e.g., Test, xii Patr. Zeb. 5, 8, 9).
B
Romans b
(21) Pol. vi. 2. Rom. i 410
'12
. 2 Cor. 510
.
irdvras delTrapao-Tr/vai iravres yap 7rapao~Tr)~ TOV? yap irdvras fjfias
TO> jSq/xaTi TOV Xpiorov, cropcda TG> fir/paTi TOV (pavepcodrjvat 8fl
KOI Kao-Tovv-jrep
eavTOv Qeov(v. 1. XptaTov) vBfv TOV jS^/uaT
Xoyov dovvai. . . . apa ovv fKaaTos Xpiorov Iva
TJH&V TrepleavTOv Xdyoi' !xao~TOS Ta 8ici TOV o~a>-
da>o-ei T< 6ew. P.OTOS Trpo? a cnpagcv,
fire dyadov C'LTC <pav\ov.
This passage is very probably influenced by Romans, but
there may be unconscious conflation with 2 Corinthians. The
chief points of connexion between Polycarp and 2 Corinthians
are in the word 5et and in TOV XpurTOv (which is not found in
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90 THE N. T. IN THE APOSTOLIC FATHERS
any early text of this passage in Romans). But the latter
alteration might have been introduced by Polycarp himself,
and the case for Romans is decidedly stronger than that for
2 Corinthians.d
(22) Pol. iv. i. Eom. is12
. 2 Cor. 67.
67r\icra)fjLe6a TOLS o- eV8v0-o>/ie0a 8e TO oVXa dia raw ofrXav TTJS81-
1T\OIS TTJS dlKaiOffVVTjS. TOV (pWTOS. KdlOO-VVTJS. Cf. alSO
613
OTrXa 8iKaio(ruvT)s. Eph. 613
.
This passage is certainly influenced by Pauline metaphors.
It suggests the reference to Romans, but not much stress can
be laid upon this.
(23) Pol. iii. 3. Rom. i38
.
irpoayovo'Tjs TJ}? dydirrjs TTJS els Qebv p.T)8evl prjdcv o^et'Xere,el pr) TO
Kal Xpurrov Kal fly TOV ir\T)o~iov. eav dyairav aXX^Xovy. 6-yap dyairwv
yap TIS TOVTWV evrbsTJ, 7Tir\r]pa>Kv
TOV eTfpov VOJJLOV TTfTrX^pcoKe.TO
evTO\rjv diKatoo~vvT)s. yap . . . ev TOUTO) TW Xoyw dvaKf-
^aXatovTai, ev TW dyanrjo'fisTOV
ir\r)o~iov o~ov (bs CO.VTOV.r) aydirrj
T<5 ir\r)o~iov KOKOV OVK cpydfaTai'
TrXiJpw/^iaovv vopov fj dyd.7rr).
Gal. 514
yup "ffa vofJios V cvl Xdyo) 7r7rX^pa)Tai, ev TWdyaTrrjo-eis
TOV
Possibly a reminiscence of Rom. i38
, which, as being a
more fully developed passage than Gal. 514
,is more probably
the source of Polycarp's words than the latter.
(24) Pol. ix. 2. Rom. 817.
els TOV o(f>ci\6p,evov avTols TOTTOV ewrep o'v/Lin-do-^o/zei',Iva KOI wv-
elo~l irapa T< Kvpio), w Kal o-vveTradov.8oao-6>fj,ev.
In view of the context, this should rather be treated as
dependent on 2 Tim. a11
,see
(56).
(25) Pol. x. i. Kom. i210
.
'
fraternitatis amatores, dili-rfj (ptXaSeX^ia tls aXX^Xovs <piXo'-
gentes invicem . . . mansuetu- oropyotj rfi Tipfj aXX^Xous Trpoijyov-
dine Domini alterutri praesto- /uei/ot.
lantes/
Lightfoot's reconstruction of the Greek(see
his note) gives
the best explanation of the passage in Polycarp yet brought
forward;this reconstruction involves a reference to Romans,
but too much stress ought not to be laid on what after all
remains a conjecture.
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POLYCARP 91
3 Corinthians b(26) Pol. ii. 2. 2 Cor. 4
14.
6 de eyeipas avrov CK vtKpav KOI fldorfs on 6 eyeipas rov Kvptov
fjpas eyepct. 'irjorovv Koifjfjias avv 'irjorov eycpel.
The resemblance between these two passages is not verbally
exact, and the idea contained in them may have become a
Christian commonplace. The fact that God is described as
6 eyetpas might be accounted for by the previous section in
Polycarp, but the most noticeable connexion is contained
in Kol fi^as eyepei. On the whole, it is difficult to resist the
conclusion that we have here a reminiscence of i Corinthians.
C
(27) Pol. vi. 2. 2 Cor. 510
.
See Romans (21) where the passages are quoted. Prob-
ably Polycarp is thinking primarily of Rom. i410
,but has
unconsciously been influenced by 3 Cor. 510
also.
d
(28) Pol. v. i. 2 Cor. 821
. Prov. 3*. Rom. i217
.
irpovoovvres del npovoovpev yap KOI irpovoov Ka\a TTpovoovpevoi Ka\a
TOV Ka\ov fvamov KcrXci ov p.6vov tva- fvumov Kvpiov KOI fvamov TrdvT&tt av-
Qeov KOI dvdpwiruv. iriov Kvpiov, dXXa deal avOpamw. 6pa>Tra>v.
cixamov avdpanav.
The parallel to 2, Corinthians is closer than that to Romans,
as the latter omits the characteristic words 0eov (Kvptov) KCU.
But as the passage in St. Paul is dependent on Proverbs, no
stress can be laid on the resemblance, for Polycarp may be
also thinking of Proverbs, though the number of passages in
which he can be proved to have made use of 0. T. is small.
(29) Pol. xi. 3. 2 Cor. 32.
'
qui estis in principio epi- 17 eWroA^ w&v v/zels eVre.
stulae ems.'
If Lightfoot's interpretation of the Latin version is correct
(see his note), the reference to 2, Corinthians seems certain;
but the interpretation cannot be regarded as probable (see
Harnack in T. u. U. xx. a. 91).
(30) Pol. iii. 2 IlavXov, 65 ycvofJLfvosfv vfuv Kara irpoo-omov T>V rore
dvBpuircw fdi$aev}... 6s Kal aTrcav
vfj.iv eypa^fV eVioroXas.
No stress can be laid on the very slight resemblance of this
passage to 2 Cor. jo1.
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92 THE N. T. IN THE APOSTOLIC FATHERS
Galatians b
(31) Pol. v. i. Gal. 67.
ftSorey ovv on Qeos ov p.VKTT]pieTai. firf TT\avaa'6e. Qeos ov p.vKrr)~
pierai.
There is no doubt that the words in Polycarp are a quota-
tion, especially in view of the formula eiSore? 6Vt which
introduces them. They also occur in a very Pauline context.
No real parallel for 0eos ov juvKrrjpiferat appears to be known,
and it is therefore highly probable that Polycarp is dependent
on Galatians. But the possibility cannot be excluded thatthe words may be a quotation in Galatians also
(JUTJvXavao-Qe
perhaps suggests this inference), and that Polycarp may be
dependent on the lost source.
(32) Pol. iii. 3. Gal. 426
.
TJTIS O~T\Vp,r]TT)p
irdvravTJde avo>
t
lfpovo~a\r)fji eXevQepa eo~riv}
TJTISeO~T\V
{J.T}TT]p ^TTa.VTO)V^ f)fJi>V.
It is highly probable that this is a quotation, though theword irdvTtov appears to have been inserted in the later texts
of Galatians through the influence of the passage in Polycarp.
The application in Polycarp may well have been suggested bythe thought that the Jerusalem that is above corresponds in
Galatians to the dispensation of faith.
d(33) Pol. iii. 3. Gal. 5
14.
See under Romans (23), which is more likely to be the
source of the common matter.
(34) Pol. v. 3. Gal. 517
.
Trao-aTrt,6vp.ia
Kara ToC Trvevparos rj yap aap firiBvp.e'iKara rov irvi>-
OTpaTfVCTCll. fJiOTOS.
See under i Peter (14). The passage in Galatians may have
influenced the quotation.
(35) Pol. ix. 2. Gal. 22.
OVTOI TrdvTfs OVK els Kfvov fSpapov. pr] TTMS els nevbv rpe^ f) edpapov.
See under Philippians (41).
Ephesians b
(36) Pol. i. 3. Eph. 28
.
^dpiri earecreo'coo'^iei'ot, Tfl yap ^dpiri eVrf (reo'QMrp.evot 5ia
epycav, dXXa 6e\rjp.aTt Qeov 8ia Tricrreajs* xai TOUTO OVK e v/ioii/, GeoC
XptoToO. TO d)pov' OVK eepyatv^ Iva
p.r)ns
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POLYCARP 93
The words eiSo're? on seem to imply a consciousness in Poly-
carp that he is making a quotation ;the two passages agree
verbally, except for the absence in Polycarp of some unessentialwords
;and it is to be noted that the sharp Pauline antithesis
of faith and works is not characteristic of the Apostolic Fathers
generally.
(37) Pol. xii. i. Eph. 426
. Ps. 45-
'
modo, ut his opyi&o-df KU\ py opyi&ade KOI(JLTJ
SCOpturiSdictum est, a^aprdveTf 6 fjXios w dpaprdveTf.
Irascimilli et nolite widve rt
irapop-
peccare, et Sol non 710710) vpwv.
occidat super iracun-
diam vestram.'
Except for the insertion of et between the two clauses,
Polycarp agrees verbally (ifthe Latin version can be trusted)
with Ephesians. The passage in Ephesians consists in a quota-
tion from Ps. 45 and a comment on it by St. Paul
(cf.Deut.
2413 a7ro8co(reis TO V\vpov avrov Ttptis Svo-jjias ^At'ou, 2415 OVK
7rt8wrai 6 rj\ios err' avra>, Jer. i59
).Even if St. Paul's com-
ment is influenced by these passages in Deuteronomy, the
collocation of the two passages in Polycarp is almost certainly
due to Ephesians. The words his scripturis and et may imply
that Polycarp regards himself as making two separate quota-
tions, but the second of the two can hardly be other than from
Ephesians. The supposition that St. Paul and Polycarp are
quoting a common proverb (e. g.Plut. MOT. 488 b, as quoted
by Lightfoot) seems to be excluded by his scripturis.
c
(38) Pol. xi. 2. Eph. 55. Col. 3
5.
*S1 quis non se ab- TrXfove/crj;?, o mi T^I/ *X0*f&U', rjris
stinuerit ab avaritia, el8a>\o\dTprjs. earlv el8a>\o\aTpia.
ab idololatria coin-
quinabitur.'
There certainly seems to be a reference in Polycarp to one
of these two passages, although ideas of this kind may have
been Christian commonplaces. The words in Colossians are
nearer to those in Polycarp, but as the evidence is inadequate for
Polycarp's use of Colossians elsewhere, the passage in Ephesians
ought probably to be preferred here.
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94 THE N. T. IN THE APOSTOLIC FATHERS
(39) Pol. xii. 3.d
Eph. 618
.
'
pro omnibus Sanctis orate.' 7rpoo~evx6p.cvot wep irdvrav rS>v
The idea here is very obvious, but there may be a remini-
scence of language.
Philippians
(40) Pol. iii. 2 os Koi aTTtaV Vfuv eypafyev eVioToXay.
This passage shows that Polycarp knew that St. Paul had
written letters to the Philippians (or possibly, a letter : see
Lightfoot, Philippians, p. 138).It is
highly probable that heknew the extant letter
;but the amount of evidence of his use
of it is not large, though it must be added that the general
impression in favour of his acquaintance with it is stronger
than can be fairly estimated from the isolated examination of
single passages.
b
(41) PoL ix. 2. Phil. 2\ Gal. 2
2.
on OVTOI Trdvres OVK els on OVK fls Kfvbvp.rj
TTCOS els KCVOV rpex<>
KfvbvfSpaiJiop. fdpapov. f) eSpa/zoi/.
Besides the verbal parallel, the context in Polycarp, referring
to life in the prospect of death, suggests the context in Philip-
pians, while the general meaning of Galatians is different.
C
(42) Pol. ii. I. Phil. 210
.
ovTrerdyr)
TO. TrdvTO. fjrovpdvia Kai Iva fv T< ovofiart 'lr)o~ov TTO.V yovu
firiycia, . . . ov TO alpa Kr}Tr)o~fi dno KafjL^rj enovpavicw KOI firiyciav KCU
TO)V dlTl6oi>VTQ)V OITW. KaTa.)(6ovltoVt
321
VTrortz^ai aurai ra iravra.
As the context in Polycarp shows clearly that the passage
refers to Christ, it is likely that he is dependent on Philippians.
(43) Pol. xii. 3. Phil. 318
.
*et pro inimicis crucis.' rovs fxfyovs TOV oravpoO TOV
XptOTOV.
The expression is sufficiently striking to make it probable
that Polycarp is thinking of the passage in Philippians.
d(44) Pol. i. i. Phil. 2
17.
o-Wfxdprjv vfuv /*rydAo>s ev Kvpio> \alpot Kal cryy^aipo) iraaw vp.1v.
'irjo-ov Xpia-ra). 410 ^xdprjv 8e fv Kvp/w peydXas on ...
Compare 2 Thessalonians (46).
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POLYCARP 95
(45) Pol. v. 2. Phil. i27
. i Clem. xxi. i.
cav rro\iTfvo-<afJieda povov aiW TOU cavp.f) agios avrov
uuoj avTov. vayyc\iov TOV XpicrroC 7ro\iTfv6fj.evoi TO. Ka\a
ird\iTVcrdc. Kal evdpfcrra
Polycarp may here be thinking of the passage in Clement.
Of. Clement (40).
2 Thessalonians. b
(46) Pol. xi. 3. 2 Thess. i4.
'ego autem nihil tale Sensi wore avrovs was cv vfuv eyicav-
in vobis vel audivi, in qilibus xacrBai fv rats KK\T)ffiais TOV Qeov.
laboravit beatus Paulus, quiestis in principio epistulae eius :
de vobis etenim gloriatur in
omnibus ecclesiis.'
The context shows that Polycarp supposes himself to be
quoting words addressed to the Philippians (cf. etenim).
Similar words actually occur only in 2 Thessalonians, an
Epistle addressed to another Macedonian Church, which Poly-
carp might easily have thought of, by a lapse of memory, as
sent to the Philippians. The present tense of gloriatur also
suggests that he is quoting.
C
(47) Pol. xi. 4. 2 Thess. 3".
*et non sicut inimicos tales *al py o>s fx&P v ^y0"0e, aXXa
existimetis.' vovBcrtire isd8c\(f)6v.
Polycarp's words sound as though he had purposely adapted
the expression of z Thessalonians for his own object.
In spite of the fact that both these passages occur in the
part of Polycarp for which the Latin version alone is extant,
his use of 2 Thessalonians appears to be very probable.
i Timothy b
(48) Pol. iv. i. i Tim. 67.
Q-p\r]fie navToov ^oXerTa)!/ <^>iXap-
ovdev yap (IcrrjVfyKafjiCV els TOV
yvpi'a. cidorcs ovv on ovSeVf?cnjrry Kooyiov, 6Vt ovde QevtyKfiv TI dwdpcda.
Kap.ev els TOVKoa-fioV)
dXX* ov8e j Tim. 610
.
ifrKy*** Ti tXo^v. ^ yhp ^^^'
rS>v^ eWij/,
<j)i\apyvpia.
It is almost impossible to believe that these passages are
independent. The formula (clbores on) with which Polycarp
introduces the second of the two sentences, indicates that he
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96 THE N. T. IN THE APOSTOLIC FATHERS
is conscious of quoting and points to the priority of i Timothy.
The word ovv may perhaps show that reference is being made
to a well-known source, and that the one quotation has
suggested the other. It may further be noted that apyji is
less vivid than pifa ;this also points to the priority of
i Timothy.
C
(49) Pol. iv. 3.i Tim. 5
5.
Kvpi'ouTriffTiVy
evTvyxavovvasffXiriKev enl debv Kal Trpooyiti/ei rat?
irepi 7rdVra>i>, fJMKpav derjcrco-iv Kal rais Trpotreu^aty VVKTOS
ovo-as ndarrjs 8ia/3oXf/s. Kal rjp.fpas.
(50) Pol. v. 2. i Tim. 38.
6/Wcos SK'IKOVOL ajM/i7Trot Karevairiov SiaKovovs oxraura)? <T6fti/ovy, fifj
avTOv rrjs diKaiocrvvrjs. . . .fifj Sia/3oXot, 8i\6yovs, pr] oiva TroXXta 7rpo(re\ovTas,
fir] StXoyot, a<^iXapyupoi, eyxpaTeis pr) aio-^pOKepSels, e^oi/ras TOfivor^ptov
TTtpt Traj^ra, 0(T7rXay^j/ot, cTrt/zeXets-, TTJS 7ri(TT<t>s fv Kadapa (rvvtiftfjo-d . . .
nopcvopevoi Kara rqv a\T)6ciav TOV etra Sia/fowiraxrai/ aW-yKXqroi ovref.
Kvpt'ov. yvvaiKas ajo-awrajscrf/ii/as, fiiy fita^d-
Xous1
, vr)(f)a\iovs, Trio-ray e'i> irao-iv.
In these passages the general character of thought and
treatment is very similar, and there are a considerable number
of verbal parallels.
(51) Pol. viii. i. i Tim. i1.
7rpoarKapTpa>iJLvTTJ eXTT/St rjpiav Kal
Xptorov 'l^troC Trjs
eXm'Sosr)p,>v.
roidppa/3o)j/t -rijs diKaioorvvqs fjp&v, os
eVrt XptOToy 'irjo-ovs,
The unusual order Xptoros 'Irja-ovs is to be noted : it does not
seem to occur elsewhere in Polycarp, and is not found in the
passages of Ignatius which are general parallels (Magn. n ;
Trail. Inscr., 2).
(52)Pol. xii.
3.
i Tim. 21
.
'
orate pro regibus.' iroieiaBai farjo-fis . . . vntp pa<ri\ca>v.
That kings and rulers were mentioned in the praises of the
Church is clear from i Clem. Ixi. The plural regibus is strange
as applied to the Emperor, and has even suggested to some
critics an argument in favour of the spuriousness of Polycarp's
Epistle (Lightfoot, Ignatius and Polycarp, i. 592). But the
later date suggested is impossible on other grounds, and the
plural is most easily explained by a reference to i Timothy.
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POLYCARP 97
d(53) Pol. xi. 2. i Tim. 3".
'
qui
autem nonpotest
Se in el 8e TIS rov Idiov OIKOV
Trpoarrjvaihis gubernare, quomodo alii OVK
oldfv, nag eKKXrja-ias Qeov eVi-
pronuntiat hoc?' /ieX^ereTai ;
The language in Polycarp may be suggested by a rather
weakened reminiscence of i Timothy.
(54) Pol. xii. 3. i Tim. 415
.
1
ut fructus vester manifestuS wa crovfj irpoKonfj (pavfpa fl nda-iv.
sit in omnibus/
Possibly a reminiscence.
2 Timothy b
(55) Pol. ix. 2. 2 Tim. 410
.
ov yap rov vvv r\ycmr\<rav alowa. dyawrjcras rov vvv alSiva.
The dependence on 2, Timothy seems almost certain, especi-
ally as 6 vvv aivv occurs only in the Pastoral Epistles among
the books of N. T. (cf. i Tim. 617
; Titus s12
). Besides the
similarity of language, the reference in both cases is to loyalty
in face of danger.
C
(56) Pol. v. 2. 2 Tim. 211
.
KaBws vTrecr^ero TJJJUV eyelpai f)p.as TTICTTO? 6\6yos, fl yap avvaTrfGdvo-
K vfKp&v Kal on, lav iro\iTevo-a>fJifda ptv KOIffV^fcropf)',
flvirofjifvofj.fi/
*al
fyf TTHTTfVOflfV.
Whatever may be the case with the first part of the promise
referred to, the latter seems to be connected with some current
Xoyo? (cf.or i in Polycarp) like that quoted in 1 Timothy,
whether directly or indirectly through that passage. The
word (Tvufiao-iXtveiv is unique in the Apostolic Fathers, nor
does the simple /3ao-tA.eveiz> occur with the meaning here
implied. The notion of continuance in the present Triorevojuez;
brings it nearer in meaning to viro^vo^v than might at first
appear, especially when taken in connexion with TroAirevo-co/uefla
that has preceded.
(57) Pol. xi. 4. 2 Tim. 225
.
1
quibus det DominuS poem- ^irorf durj avrols 6 Qfbs urrdvoiav
tentiam veram.' els fntyvoxriv d\r)6fias.
The words of Polycarp certainly recall 2 Timothy : in view
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98 THE N. T. IN THE APOSTOLIC FATHERS
of the other evidence this should probably be regarded as
a reminiscence.
d(58) Pol. xii. i. 2 Tim. i
5.
1
quod ego credo esse in vobis.' 7re7ro>iai Se on KOI tv crot.
Possibly a reminiscence of language.
C
Acts c
(59) Pol. i. 2. ActS 224
.
ov rjyeipfv 6 Qfbs \vo~as ras o>8lvas ov 6 Qebs dvea-Trjo-ev, \ixras Tag
TOV qdov. wSIraff TOV Oavarov (adov is ail early
Western variant).
Oavarov occurs in 2 Kings 226
(Ps. I75
),Ps. H43
,and
abov in Ps. I76
;but the expression Avo-as ray vblvas
depends upon a mistranslation of *6in (=' pains'
or'
fetters').
It is difficult to account for the same mistake being made
wholly independently, and so it seems probable that Polycarp
is dependent on Acts. But the mistake may also be due to
an earlier writer followed both by the author of Acts and by
Polycarp, especially as we have no particular reason for
supposing the author of Acts to have been acquainted with
Hebrew.
d(60) Pol. ii. i. Acts io
42.
Kpir^sa>vro)v Kal
veicpStv. Kptrrjs<avra)v KOI
VKp>v.Acts io42 is the only passage in N.T. where these exact
words occur, but 2, Tim. 41
,i Pet. 4
5are closely parallel;
cf. also 2, Clem. i. i.
(61) Pol. ii. 3. Acts 20s5.
fjivrjfjiovevovTcs &v ftirfv 6 Kvptos fivr}p.ovf\>iv re T>V \6yav TOV Kv-
$i&d(TK(i)v. piov Irj(roV) OTI avrbs ewre . . .
No stress can be laid on the use of this formula of intro-
duction, as the words are in themselves very natural, and
i Clem. xiii. i has a very similar expression (see below, under
(75) >
(62) Pol. vi. 3. Acts 7B2
.
ot Trpofp^rm olTrpOKrjpvgavreg TTJV
rtva T>V TrpocpijT&vOVK fdiagav
\VO~IV TOV KvplOV. Ol TTdTfpfS V/MCOV ;KOL CLTTfKTflVaV TOVS
TrpoKaTayyflXavTas irepl TIJS
TOV BiKaiov.
Possibly a reminiscence of the language of Acts.
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POLYCARP 99
(63) Pol. xii. 2. Acts 2618.
'
det vobis sortem et partem K\rjpov ev rotsr)ytao~p.evois.
inter sanctos suos, et nobis vo- 8
21
OVK eWtV o-oi pepls ovSe K\ijpos.
biscum, et omnibus qui SUnt 25
OTTO iravros eOvovs TO>V vno TOV
sub caelo.' ovpavdv.
There seems some possibility that Polycarp is here uncon-
sciously influenced by various expressions in Acts, though no
certainty can be felt in regard to the matter, jmepts ov8e K\fjpos
occurs in Deut. is12
, I426
'28
; while the order of these words
in Acts andDeuteronomy
is thesame, Polycarp,
if the Latin
version can be trusted, adopted the opposite order. For the
first clause quoted from Polycarp there is a further parallel
in Col. I12
(ets rrjv /mepi8a TOV KXr/pov T&V ayt&v v rw(fxarC), which
is, however, less close than the parallel in Acts : in connexion
with the last clause, Col. I23
(kv Trda-rj Krurei rrj vnd TOV ovpavov)
may also be noted, but the phrase 'omnibus qui sunt sub
caelo
'
is
a very obvious one.
Hebrews C
(64) Pol. vi. 3.Heb. i2
28. Ps. 2".
avT<
/zero (frofiovKOL ird(rr]S XaTpeucopev evapeoTCDSTW
vXa^etay. Ka^d)$ avros Gew fiera euXajSetas KCU
cVereiXaro KOI ol evay- deovs.
yeXta-afJifvoi r)p.asano-
oroXot Kai ot Trpof^f/Tai
ol TrpoKTjpvgavTes rrjv
fXevfriv TOV Kvpiov fip.5>v.
Though the reference seems to be a general one to the
tenour of O. T. as well as the Gospel* yet the phrase may very
possibly be coloured by Hebrews;for evXa^eta, which is not
found in the parallel passage of Psalms, occurs in N. T. only
in Hebrews, and Polycarp refers toot
evayyeAto-a/mevot
(65) Pol. xii. 2. Heb. 620
.
1
et ipse sempiternus pontifex, apx^p^s yevopcvos s
Dei films.' Heb. f.
d<p<p,oiG)p.evos8e TO> vi
The occurrence of sempiternus pontifex and Dei filius in
the same context, both in Polycarp and Hebrews, render it
not improbable that Polycarp is directly dependent on Hebrews
H 2,
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ioo THE N. T. IN THE APOSTOLIC FATHERS
here. If we may trust the prayer in Mart. Polyc. xiv as
giving his actual words (8ia TOV atawov /cat tirovpaviov dp^iepea)?
'Irjo-ov Xpio-Tov ayaTnjTou aov iraibos), we may suppose that theidea was one which had a strong hold on his mind. The con-
ception of Christ as bpxt-epevs occurs prominently in I Clement
(seei Clement (21)) which, however, may also be dependent
on Hebrews; cf. Ignatius (75) ;
but in none of these passages
is there anything corresponding to sempiternus or to Dei
Jilius.
d
(66) Pol. ix, i. Heb. 5".
TrapaKaXeo ovv ndvTas vfj.as iret- nets yap 6 /xre^a>i/ ydXaKTOs arreipos
Qapxelv r<5 Xoyo> rrjs diKatoo~vvr]s. Xoyou dtKaiocrvvrjs.
The phrase Ao'yo? biKaiocrvvrjs occurs only here in N. T.;but
the context is widely different from that of Polycarp.
i John C(67) Pol. vii. i. i John 4*.
iras yo/>, os avp-r) 6/ioAoy7
>
T^(rcrGi'TT&V Trvevpa o
6/xoXoyei 'lr)(rovv
Xptorov evcrapKi \rj\v6evai}
avri- Xptcrroi/eV
(rapid f\r)\vd6ra e/c TOV
Xpurros earns. Ka\ os avpf] 6}jio\oyfj
Qfov eort'v KQI irav irvevpa ojj.fi
TOfj.apTvpiov TOV vTavpov, K TOV 6/uoXoyet (v. 1.
Xvet)TOV
'irjo-ovv fK
8taj3oXov eVriV. TOV Geou OVK. eo~Ttv.
38
6 TTOICOV rr\v apapriav fK TOV
Cf. 2 John 7OTI TToXXoi irXdvot
fri\6ov els TOV Koo-pov, of ^17 6/xoXo-
yovvrcs 'irjo-ovv Xpicrrov fp^o/jifvov
p o-apKt. OVTOS e&Tiv 6 7r\dvos Ka\ 6
Notice especially ojotoXoyet^, kv (rapid
TOV bia(36\ov, which are all characteristic of 1 John throughout.
The numerous coincidences of language render it probable that
Polycarp either used i John or was personally acquainted with
its author. [See also Stanton, The Gospels as Historical Docu-
ments, i. 30, notes 3 and 4 ;and in Hibbert Journal, ii. 805.]
d(68) Pol. i. i. i John 4
8'16
.
TaiJUfJirjuara TTJS aXrjOovs dyaTrrjs.
6 Qebs dydnrj eariv.
The expression of Polycarp has an Ignatian rather than
a Johannine sound;
cf. for instance Ign. Magn. vii. J.
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POLYCARP 101
DColossians d
(69) Pol. i. 2. Col. i5'6
.
These passages are parallel in thought, but except for the
one word /capTro^opet there is no verbal connexion between
them.
(70) Pol. x. i. Col. i23
.
See under i Corinthians(6).
(71) Pol. xi. 2. Col. 35
.
See under Ephesians (38).
(72) Pol. xii. 2. Col. i12
.
See under Acts (63).
GOSPELS.
(I)The Synoptic Gospels.
UNOLASSED
(73) Pol. v. 2. Mark 93B
. Matt. 2O28.
Kara TTJV aXrjdeiav TOV ei TIS 8e\ci irp>Tos 6 vlos TOV avdparrov
Kvpiov, os fyeveTO did- flvai, eo-rat Travrav e- OVK rj\dcv 8taKovr)6r)vai
KOVOS rrdvr&v. O-X^TOS, KOI iravrav did- dXAadiaKovrja-ai.
The sentence in Polycarp reads like a homiletic application
of thesaying
in
Mark, suggested bythe mention of 8ta/corot on
the one hand, and by the example of Christ, as the great fulfiller
of His own precept, on the other. The actual words Travrav
SICLKOVOS are only found in Mark, but the conception is applied
to Christ in Matthew, and the application is so natural as to
make it impossible to treat the passage as serious evidence for
Polycarp' s use of Mark.
(74)Pol. xi. 2. Matt. i817
.
'
tanquam inter gentes.' &crnep 6 e
(II) The Synoptic Tradition.
(75) Pol. ii 3. Matt. 71. Luke 6
8B. i Clem. xiii. i f.
p.vrjp.ovfvovTs 8e[AT) Kpiverc, tva pr)
KOIpr] Kpivcre,
Kai /zaXtora /Lie/xw/jnei/ot
$>v flTrev 6 Kvpios KpiOrJTf ev <u yap /ne-ov
p.rj KptdfJTe . . . w ra>v \6yo)v TOV Kvpiov
8i8do~KG>v'/LIT) Kpiverf, rpat p-frpelrf, fJifTpT]- yap /zerpw /ierpct- 'irjo-ov, oi/s e\d\r)<rev
tva/LIT) KpiOrjrc' d(pi- 6r]<TfTai vfuv. re, avrifiCTprjOrjO-fTai
StSao-fccov
6re, /cat dfaflrja-fTai ft
3
fiaKaptoiof vfuv. Ka\ fj.aKpoOvp.lav'
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102 THE N. T. IN THE APOSTOLIC FATHERS
vp.lv' eXeare, tra TTTto^ot ro> mwvport, 620
p.aKapioi ol rcoy -yap fiTW eXearf
eXc/j^T/re" co/*e'rpa>
ort avrav farrlvf) TTTOJ^OI, ort vperepa iva e'X;$)re, dcpicTf
p-erpelre, dvTip,Tprj- /SacrtXeia reiij/ oipa- eVrti/17 |3ao-tXeia rou tra dfaflf) vp.lv as
6f)<reTai vp.lv' Kal ort vS)V. 6eov.Troteire,
ol TTTcoxoi 510
MaKap40* ot Se- (rerai v/iif a>s St'Sore
Kat 01 diaxopevoi ei/e- Stwy^eVoi CVCKCV 81- OITQ>S do6rj(rfTai, vp.iv.
KCV 8iK.aiocrvvr)sfort Kaioa~vvrjs)
ort avTa>v as KptVtre, oyra>s Kpt-
avTotv ecrrlvrj /3ao~t- eoTiv ^ fitteri\eia rS)v
6fjo"fcr6e' <as XP1!'
Xet'a rov 0eo{). ovpavav. (TTfiifcrOf, OVTWS XP*!'
vp,lv' to
aurcpvp.lv.
Polycarp assumes that a body of teaching, oral or written,
similar to the Sermon on the Mount, was familiar to the
Philippian Church. It is possible that his language, including
the form of citation[cf.
Acts (61)], may have been influenced
by Clement. Polycarp does not, however, quote Clement
directly, as he omits some of Clement's most characteristic
phrases. In detail he agrees almost equally with Matthew
and Luke, but not completely with either. Compare the dis-
cussion on i Clem.(55).
(76) Pol. vi. i, 2. Matt. 612
. Luke u 4.
/iij TClXe&S TTLCTTfVOVTfS KCUa(f)tS fjp.1v
TO. KOI a(f)fS fylv TO.S
/carti
rwos, p,rj aTroro/ioiev
o(pfi\rjp,aTa r)p,>v}o>s
dpapTias rjp.cctVjKal
yapKpicrei, elctores ort Trdvres KCU
f)p,els d<pr)K.ap.ev rols avrol d(pifp,ev iravr\
6(pi\TaiCTfjivdp.apTias. ocjfretXerats' f)p.a>v. oCpeiXovri fjplv.
eiovvSeop-eOdTovKvpiov Cf. 614 16
,1 8
s5.
Iva fjp.lv d<p
The words Seo'/mefla TOV Kvpiov evidently introduce a reference
to the Lord's Prayer. But no quotation from the Lord's
Prayer can be used as evidence for acquaintance with our
Gospels, as there are clear signs of its early ecclesiastical use
as current elsewhere (see e. g. Didache (n)). Possibly, the
context here, emphasizing a large charity in judgement, points
to the context of the Sermon on the Mount as colouring Poly-
carp's thoughts (see Matt. 614, 7
1"5
).But even if Polycarp
were inclined to treat the Lord's Prayer as belonging to the
Sermon on the Mount, this would not necessarily imply a
knowledge of our Matthew.
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POLYCARP 103
(77) Pol. vii. 2.
8fT]0-OlV OlTOVfJifVOL
TOV TravrfnoTTTjjv Qeov
fj-f) flveveyKelv fjpds fls
7rpacr/ioi', K.a6a>s etnev
6 Kvpios' TO pev
rjde
KOI
yprjyopfiTf KaiTTpoar-
fvXfvdf,
Ivap,rj
e\0T]Tfls jreipaa-fiov
TO fifv
irvvp,a TrpoBvpov, fjdc
Matt,613
(=Lukeii4
).Mark i4
38.
Kal
fjiids fls
2 641
yprjyopflTf
7rpoo~fvx~@*, tva
ftO~f\0r]T fls
TOfj.ev Trvfvpa Trpodvfiov,
TI8e
o-ap do-Qfvfjs.
For the quotation from the Lord's Prayer (Polycarp's words
are identical with those of Matthew and Luke), see the note
to the preceding passage. The quotation introduced by Ka6<*>s
L7Tv 6 Kvpios agrees verbatim with Matthew and Mark, and
appears in a very similar context to that in the Gospels.
But this quotation might well be due to oral tradition;or it
might be from a document akin to our Gospels, though not
necessarily those Gospels themselves.
(78) Pol. xii. 3.
1
orate etiam. . .
pro persequentibus
et odientibus VOS.'
Matt. 5" Luke
ycm-are TOVS
VJJL&V,KOI 7rpoo-eu;(o-0e
vnep TO>V
vpas.
cyan-are TOVS
t>/ia>i/,/caXais TTOtttre TOIS
fJU(rovo~iv v/xas, t>Xo-
-yetreTOVS Karapa)fivovs
Spas, Trpoafvxfo-fa irepi
TO>VTrr)pa6i>T(i)V vp.ds.
Here again the language of Polycarp seems to be influenced
by teaching like that of the Sermon on the Mount, but the
passage affords no evidence for the use of either of our Gospelsin its present form.
(79) Pol. i. 3. Matt. i 317
.
elsr]v TroXXoi
f7ri6vfj.ov(riv flo-ehOflv. Luke I O24
.
There is no reason to suppose that the parallel here is more
than accidental.
(Ill) The Fourth Gospel.
C
(80) Pol. v. 2. C John 521
.
Ka6a3s VTreor^ero rjp.'iv eyfipat f)p.as axrjFfp yap 6TraTrjp cyeipct TOVS
K V6Kp)V. VfKpOVS Kal^(OOTTOlft,
OVTO) Kal 6 VIOS
ovs BeXei o>o7roiel.
g25
Ol VfKpol aKOlHTOVTai TTJS (p(t)vrjs
TOV vlov TOV GeoO, KOI ot aKoixravrfs
644 KOI eya) dvaoriyo-o) avTov tv TTJ
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104 THE N.T. IN THE APOSTOLIC FATHERS
No such promise is given in the Synoptic Gospels, whereas
it is put plainly in John. The reference seems certainly to
be to a Johannine tradition, though it need not necessarily be
to our Fourth Gospel.
UNCLASSED
(81) Pol. xii. 3 John is16
.
'ut fructuS vester manifestus Iva
fyiets VTrayrjre KCU Kapnov
sit in omnibus.' tfrfpqTe, KOI 6Kapjros vpS>v fifvrj.
The sentence in
Polycarp
sounds like a reminiscence of
i Tim, 415
,see (54) ;
the only point of contact with John is
in the word fructus, and this might be accounted for, e.g. by
Gal. 522
,if so natural an expression requires any assignable
source.
(IV) Apocryphal Gospels.
The passages resembling the Sermon on the Mount, (75)-(78),
have appeared to some to suggest a use by Polycarp of some
non-canonical source; but, in view of the inexactness of some
of his other quotations, this inference does not seem to be
justified.
UNCLASSED
(82) In vi. I the formula etSoVes on introduces the words
Trdvres oc^etXerat eo>iez> a^aprias, which, in view of their style,
are probably a quotation; there is, however, nothing to
indicate the source from which the quotation (if such it be) is
derived.
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SHEPHERD OF HEEMASINTRODUCTION.
THE author of the Shepherd of Hermas nowhere supplies
us with a direct quotation from the Old or New Testament,
and we are therefore obliged to fall back upon allusions
which alwaysadmit of
some degreeof doubt.
He maysometimes be consciously borrowing ideas from N. T. writers
when the reference is veiled by an intentional change of
words; and sometimes he may use identical words, and
yet have derived them from some other source, oral or
written. In these circumstances it is clear that references
which might reasonably be assumed if we knew that the
author was familiar with our canonical books, cannot be usedto establish his familiarity with them in opposition to critics
who dispute it. The following arrangement of passages,
therefore, does not represent what the editors may consider
historically probable, but what they think may be reasonably
deduced from a mere comparison of texts.
EPISTLES, ACTS.
B
i Corinthians b
(1) Hand. IV. iv. i, 2. i Cor. f>* f
'Eavyvvrj,
. . .rj
irakiv avrip TIS cap deKOifirjQfj
6dvqp, iXevGepa
K.oip.Y)6fi,KCU
yaprja-r) TIS f OVTWV, ftrriv a 6f\ei ya^Orfvai . , . p.aKa-
p,f}Ti &fj.apTaVi6
yafjiatv Qv\ ^MaP~ pta>Tepa de f&nv eav OVT<O/J.eivrjy
. . .
ravci, (frrjcriv'eav 8e 0' eavrw pfivg 8oKa> e Kaya> Jl^evfia Qeov ?Xetj;
TIS, irepio-o-oTepav e'avroi Tipyv . . . VS.28
fav be Kal yrjuys *, oi>x ffpapTCS.
TreptTroteTrat Trpbs TOV Kvpiov' eav de
Kalyafj,r)(rr], ou% apapTavci.
*7a/x^<T];y, Tisch., W. H.
d(2) Sim. IX. xii. i. i Cor. io
4.
CH Trerpa . . . avrrj KOIf) TTV\T) fj
deirfTpa TJV
6XpttTTOS.
6 vibs TOV Geoi) etrrt.
The resemblance here seems purely accidental, the rock
being quite different in the two cases.
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io6 THE N. T. IN THE APOSTOLIC FATHEKS
Ephesians b
(3) Mand. X. ii. i, 2, 4, 5. Eph. 430
.
f) \VTTT) eKTpifai TO TTvevpa TO ayiov M \vneiTe TO Hvevfjia TO "
Ayiov
Kal 7rd\iv o-d>ei . . .f) \inrr] avTrj TOV Qcov.
elo"TropevTai els TOV avdpwirov, Kal 518
'19
irfypovo-Oe ev HvevpaTi, . . .
XuTrei TOTrvevfj-a
TO ayiov KaleKTpifiet i/raXXoi/Tey.
OVTO . . . ^ fj.ev difaxta . . .TJ
de
o^u^oXta Xv7T6i TO nvevp.a . . ./UT)
0XT/3e TO 7rvevfj.a TO ayiov.
See also iii. 2, and Mand.
III.4.
In view of the originality and boldness of the phrase in
Ephesians, it seems likely that Hermas is developing in his
own way a phrase that has lodged in his mind. On the other
hand, it is to be noticed that his conception of the Holy
Spirit as essentially joyous might have led him up to the
idea in a way suggested by the expression,'
grief enters and
grieves.' Nevertheless, this does not seem to explain fully so
remarkable a phrase.
(4) Sim. IX. xiii. 5. Eph. 43~6
.
ot irio~Tevo-avres . . . eaovTai els ev evdydirr}
. . . ev o-o/za Kal ev Hvevua,
TrvevfJia, Kal eva-aJ/za, pia xP a v > fv pia e\nidi . . . els Kvpios, pta
ifjLaTtav avTtov.*j
ev Trvevua Kal ev 7rio~Tis, ev /SaTmoyza, ei? Qeos.
cra>fj.a.Xvii. 4 \a(36vrcs ovv TTJV 5
25'26
XptcrTOff ^ydnrjo-e TTJVeK-
o<ppayi8a [=: baptism] piav (ppovrjo-iv K\r)o~iav . . . Iva avTT)V ayida-rjKa6a-
earxovKal eva vovv, Kal
/zia TTICTTIS avT&v piVay.
eyeveTO Kal[/zt'a] dydtrr]. XVIU. 4 I
18
, 430
f] eKK\r)o-ia TOV Qeov evo-co/ia,
(ppovrjo-is,els vovS) pia TTioTtf, /xta
Kal T^Te 6 vlbs TOV Qeov
a-yaXXiao-cTat . . . aTreiXrjCpus TOV \abv
These passages have all the appearance of being imitated
from Ephesians. It is the way of Hermas not to quote, but to
take suggestions, and alter to suit his own purposes.
d
(5) Mand. III. i. Eph. 425
.
dydrra, Kal nava d\r)6eia XaXeiTe d\rjdetav.9
Tras \6yos
6s o~oveK7rop6veo~6a). o~anpbs eK TOV o~T6p.aTOS vp,)v p.rj
Both the language and the sentiment are too common to
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SHEPHERD OF HERMAS 107
afford evidence of borrowing. Cf. Matt. 4* eVt iravrlpr\\.
(6)
Sim. IX. iv. 3. Eph. 220
.
OVTOL irdvTes efiXrjdrjo-av els rrjv e7roiKOo'op.r]6evTes emrop
olKodofj.rjvTOV irvpyov' eyevovTO ovv T>V oVoo'ToXeoi' /cat 7rpo<pr]T>v.
OTOI^OI Teo~o~apes ev Tols 6efj.e\iois TOV 411
'12
aTroordXovs . . .
irvpyov. XV. 4 01 8e TpiaKovra irevre
i . . ol de
. . els
diroo-ToXoi Kal di8do~Ka\oi.
There may be here a reminiscence of Ephesians, and indeed
the whole figure of the tower may have been suggested by
Eph. 210~22.
(7) Sim. IX. xvi. 2, 3.
iva faoiroir)da>o-w . . .irplv ydp, (frycri,
TOV avdptonov TO ovopa [TOV
Eph. 21
.
upas ovras veKpovs TOLS
TOV Qeov, veitpos VS*
c
c
Heb, 312
.
TTOvrjpa aTriorias eV
OTTO 0oO )VTOS.
Heb. n 13.
TToppcodev . . . Idovres . . . evoi . . .
15
efyov dv Kaipov dvaKafj-^at . . .
16
fiToipao-ev ydp avTols TTO\IV.
I3U
ov ydp exopev o>Se
TrdXt^.
Hebrews
(8) Vis. II. iii. 2.
o~<bei o~e TOJJ.T} d7roo~Trjvai ere OTTO
Qeov WVTOS.
Vis. III. vii. 2.
oi els reXos diroo-Tavres TOV Qeov
TOV (toVTQS,
(9) Sim. I. i, ii.
riV, OTl 7Tl i-CVTJS KttTOl-
. . .TJ ydp TrdXts v(j.S)V
fJLOKpdv0~TIV OTTO T?jS TToXeWS TaVTTJS'
. . . Tt a)Se v/xets eroi/xa^ere dypovs
. . . rara ovv 6 eTOip.do)v els
TavTT]v TJ\V iro\iv ov rrpoo~8oKa ejrava*
Kafji^aL els TTJV Idiav TTO\IV.
Both the ideas and the words in these passages seem to
indicate dependence.
(10) Mand. IV. iii. i,2.
rJK.o\)o~a. . . Trapd TIV
on erepa /ieravota ov/c fo~riv et/^ii)
Keivr),OTf els vda>p KaTffBrjuev , . .
cos fjKovo~as' OVTO> yap e^ei.
Sim. IX. xxvi. 6.
-yap eori o-co6f)vai TOV p.e\-
\ovra vvv dpvelo~6ai TOV Kvpiov,
. Heb.
afiwaroi/ ydp TOVS
dvaKaiviciv els p,eTavoiav.
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io8 THE N. T. IN THE APOSTOLIC FATHERS
The allusion to teachers, showing that the question was
a subject of discussion, and the want of verbal correspondence,
make the reference to Hebrews doubtful.
James
(n) Mand.IX.i.
a/30I/OTTO CTfOVTOV TTJV
Kal fj.rjdev oXcoy
Jas.
fie ei/
p.r)$ev dia.Kpiv6p,evos'
p.rj yap olfcr6a> 6
7TOS CKelvOS OTl
TI Trapa TOV Ktyn'ou, avf]p
fi/^v^oy, aKardararos ev
Trdcrais TOIS odois OVTOV.
Clem. Kom. I. xxiii. 3.
17 ypa(prj avTrj, OTTOV
Xeyef TaXaiVeopoi eio-ii/
of dvxoi, of fiicrrd-
r^t/ tyvx*lv \JTI
in Clem. II.
xi. 2, where it is
quoted as 67rpo<prj-
TIKOSXdyoffj.
Did. iv. 4.
011 di^vxyo-fis, Trore-
poi/ earai 77 o#.
Barn. xix. 5.
ou i
Trapd TOV 0eov. 2 pf)
8taXoyibv raOra, dXX'
. . . aiTovTrap'
OVTOV
4 eav dfit-
aiTrjays. 5 fav
fie fitordoT/s ... of yap
bio~TaovTes els TOV 0eoV,
OVTOI elatv of
Si^u^'ot,KOI ovdev oXax eTTiruy-
^dyovo't TO)V air^fidra)!'
avT&v. There are
several other refer-
ences to 8i\l^vxio- in
the same passage :
see also Herm. (39).
Sim. I. iii.
a(ppov KOI
TaXawrwpe ai
Mand. IX. vi.
of fie oXoreXely oWes ev
irdvTa aiTovvTai.
Hand. IX. i. Jas. i 5 .
oXcosdi\lfvxr)o-Tjs aiTr)o~a(r6ai
tdrcir* Trapd TOV 8t86vros Qfov
Trapa TOV 6eov. 2 aiYov Trap avrov *nv airX >s Kai M oveio-iovros.
[4 and 7, Trapd TOVKvpi'ov]. 3 OVK
(EOTi yap 6 0e6s as ofav6po>Troi
of
Jas. i4.
TO BoKifitov vfjiwv rijs TTIO-TCWS /car-
epyd^erat virop.ovrjv. T)8e
T\IOV
Sim. IX. xxiv. i, 2.
of TrtcTTevo-ai/res . . . TTUVTOTC aTrXoi
KOI OKdKOl, . . . KOI CK TtoV ACOTTO)!/
<IVT>V iravri
*cat d
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SHEPHERD OF HERMAS 109
Jas. s
TrdXvarirXayxyos Icrnv 6 Kvpios KOI
Jas. i
17
.
Trao-a SdVts dyadrj KOI irav
vtoQkv 0~Ti, Karafiaivov GTTO
TOV TTOTpOS TO>V<p<*>TO>V. 3
17
f)8e
avwdevoxxpia TrpStrov p.ev ayvrj
eTretraclprjviKrj.
Jas. 3
OVK O~TIV avTT} fj (Tcxpia avadev
oXX*eVtyetoff,
Mand. IX. ii.
arrow . . . Kal yvwarj TTJV
o~ir\ayxviav UVTOV.
Mand. IX. xi.
17TTlOTtff aV(t)6fV fCTTt TTUpa TOV
Kvpiov.
Mand. XI. v.
Trdv yap TTVfVfM OTTO Qeov 8o6ev
. . . ava>6ev e'oTii>. 8 irpS>Tov fiev 6
%(i>vTO TTvev/za TO avaiBfV Trpavs
0Tt KOlT)O~V^IOS,
Mand. IX. xi.
178e
8i\lsv%ia eiriyeiov trvevp-d
irapa TOV 8iaj36Xov.
Mand. XI. vi.
TO 8e TTVVfJ.a . . . KOTO. TCLS
pios . . . eniyftov eo~Ti. xi TreptTOU
1TVV(JMTOS TOVfTTiyfiOV.
In the foregoing passages there is sufficient similarity of
thought and language to suggest a literary connexion with
James;but some of the most striking expressions in James
are absent from Hermas, and where the language is similar,
the connexion of thought is sometimes quite different. The
resemblance, therefore, is not sufficient to prove direct de-
pendence, and may perhaps be explained by the use of a
common source, such as is actually quoted by Clement in
regard to the 8u/o;xoi. A TTPO^TJTIKOS Ao'yo? was likely to be used
by Hermas;
e. g.Eldad and Modat, cited below (16).
(i 2) Sim. IX. xxiii. 2-4. Jas. 4".12
.
OTTO TQ)V KaTa\a\ia>v cavT&v ftffia- ffl KaTaXaXetTe aXX^Xcav, aeX<pot.
paoyzeVot cicrlv evrfj Trtoret ... at o KaTa\a\S>v d8e\(pov , . . KaTaXaXet
VOfJLOV . . . elf O~TIV 6 VOp.O0Tl]S KOI
KpiTrjs, 6 8vvdfjLvos o~S>o~ai Ka\ OTroXeo'at*
crv 8e Tis ft 6 Kpivo)v TOV Tr\T)o-{ov ;
dwdfjievos oTroXeo-atfj
o~>o-ai avTov ;Cf. Matt. IO
28
Mand. XII. vi. 3. 7" ^vw Kai
, , , aTroXeo-at.TOI; >
t
a7ToXrat.
KOTaXaXtai . . . Tats KaraXaXtals avrcov
... ei 6 Geoy . . . tXea>ff -ytVerat,
Here both the identity of expression and the resemblance
in the context are strongly suggestive of literary dependence.
It is possible that both writers used a common document;
but there is no evidence of this in the present case.
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no THE N. T. IN THE APOSTOLIC FATHERS
(13) Vis. II. ii. 7.
fiaicdpioi vfj,ts
o<roi
TTJV 6\tyiv TTJV
rrjv p.fydXrjv,
Kai 00-01 OVK dpvrja-ovrai
TT)V fafjV avra>I>.
dJas. i
12.
Ma/cdptos dvrjpos
rrcipacrp,6v'. . .
TOV ar(pavov
Eev. 7U
.
of
epx6p.votK
TTJS
s TTJS fieyd\rjs.
Matt, i o22and 2 4
13.
6 6VTTO/ZetVaff 6l
6AO51
. OVTOff 0"G)C'7?O"'TCH.
There is some verbal resemblance;but the words are very
common, the deviations are strongly marked, and the senti-
ment is quite different.
(14) Vis. III. ix. 4-6.
ovvfj
dcruv-
Kpao-ta )8Xaj3epa vp.lv
Tols exova'
iv Kc"- W/ieraSt8oi)o-ii/ rots vore-
povpevois. jSXeTreTC rr)v
Kpi<riv TTJ
varTepovpevoi,Kal 6
ai>rS>v dva-
irpbs rbv Kv-
Jas. 51 ' 4.
ot7rXouo"iot, . . . K\ai>'
crare 6\ai\vovTcs enl rats
TaXatTTcoptats v/j-uiv raig
7Tfpxop.fvais ... 6
p.tcr66s rS)V epyarav . . .
6dTrccrTfprjpevos a0'
\>nS)V Kpd&i' KOI at ^oal
r>vBepHTavTcov fls ra
S)ra Kvpiov
Lev. I91S
.
Trapa o*ot ea
Deut. 2 415
.
Kara vov
PS. II 6.
<TTvayp.ov
K.vpiov.
Trpos
piov.TTfVTJTOW.
Ps. if.
rj Kpavyrj p.ov . . .
ftaeXevo'erat els ra Sra
avrov.
Cf. Enoch xciv.
7-10.With a resemblance of sentiment and expression, the
differences are considerable, and both may be explained from
the 0. T.
(15) Mand. II. ii, iii.
firjdevbs KaraXdXft . . .
irovTjpa f) AcaraXaXtd,
d/cardVraroi/ 8aip.6viov.
V. ii. 7 djcarao"rart
evirao-fl 7rpaei avrov.
Sim. VI. iii. 4, 5.
pi)
Jas. 4".
icaroXaXelre dX-
Xi?X<
3TTJV 06
. dAcardoTarov KCLKOV.
I8
aArardoraros ev
Tois odolf avrov.
Prov. 2628.
0-ro/u.a 8 aaTeyov
Trotei d/caracrrao't'as'.
2O16
/A?) dyaTraKara-
XaXeli'.
Wisd. i11
.
OTTO KaraXaXtay <ei-
. . /ta-
rao~rao~ta . . . a*carao"ra-
rovvTfs rats /SovXats
avrcov.
See also Ps. 4920
,
ioo
Isa. 5411
.
aAcardcrraroy ov
See also Tobit 413
.
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SHEPHERD OF HERMAS in
Jas. 45
.
T!SoKeiTe OTl KCVWS
T) ypa(pf) Xe'yet; irpbs
(pdovov eVwro&r TO TTVCV-
jj.ao
KartpKio-fVev f)iuv ;
Test, of Twelve
Patriarchs, Simeon 4
nvevpa Qeov ev
Joseph 10 Kv-
plOS KaTOlKT)(Tt V VfUV
. . . KdTOlKf I . . . 6 CV
uiTo> KaroiKwv. Benj. 6
Kupioff yap ev aura
KaroiKfl.
The sentiment and the words are sufficiently common.
'A/carao-TaToz; baifjioviov reminds one of James;but with the
change from KCLKOV, the connexion is too slight to be relied on.
(16) Mand. III. i.
TO irvevpa o 6 Geoff
KaT(o<io~ev evTTJ o~apK\
Tavrr) ... 6Kvpioff
6 ev
O~Ol KllTOlKOOV.
Mand. V. ii. 5-7.
ov /cat TOTTvev/jia TO
ayiov KaToiKel . . . KUTOI-
Kelv . . . r)Tfi KaTotKelv
, . . OV KClTOlKel.
Sim. V. vi. 5, 7.
TO Trvevpa TO ayiov . . .
KaTWKLo~ev 6 Geoff eis
o-dp/ca . . . evjj
Kara-\
Kr)o~e TOirvevfjia
TO
ayiov . . . ev fj TO Trvevfia
TOayiov KaTuxrjo'ev.
Though the parallelsin the Testaments of the Twelve
Patriarchs show that the idea of a Divine indwelling, ex-
pressed by the word KaroiKflv is not unusual, nevertheless the
words of Hernias are sufficiently close to those of James to
indicate some kind of literary connexion;but as the latter is
avowedly quoting an unknown scripture, Hermas and he may
be dependent on a common source, possibly Eldad andModat, which is quoted in Vision II. iii. 4 'Eyyvs Kvpios rols
eTrtorpe^o/xevois, &>s yeypaTrrat v ra> 'EA.5a5 Kal Ma>8ar. Weshould note that the striking expression in James, Trpos <}>06vov
eTrnrotfei, is wanting in Hermas.
(17) Mand. XII. i. i. Jas. i26
. Polycarp v. 3.
Trjv Trovrjpav p.rj ^a\ivaya>yo>v ^a\ivay<ayovvTes eav-
Kal %a\iva- y\S)O~omav avTov. TOVS dirb navrbs KOKOV.
avrfjv Ka6tos 32
dvvaTos %a\iva-
yayy7)o~ai /cat o\ov TO
crS>p.a. VS.4 onov . . .
u. VS.8
rriv
/SovXet.
2
The metaphorical use of 'bridling' is not uncommon, but
the word is of rare occurrence. It is found, however, in
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H3 THE N. T. IN THE APOSTOLIC FATHERS
Lucian, applied to ra? T&V rjbov&v dpefeis, which shows how
unsafe it is to infer literary connexion from a mere re-
semblance of words and thought. Here, however, we mustnotice the presence of the ideas of willing and taming, which
occur also in the context of James.
(i 8)Mand. XII. ii. 4. Jas. 47. Tobit 6
18.
OTTO (roO. /3dAo>, KO.I (pev^erai d({) poviov KOI (pev^erai.
iv. 7 6 Sta/SoXoj novov vpS>v. Test, of Twelve
Patr., Simeon 3.Brjre ofo Mv, *al
<j>ev-
dnorp^r6 rrovrjpov
* '
)v
""_
, ITVfV/JiQ.COT Q.VTQ1),
V. 2 eav ovv O.VTI- _ ,
/i~ > - a \ Isachar 7.oratfyre avro>, viKrjBeis
irdv Trvevua rov Be-
4^KaKfivo? a7ro^a)p
OTT* Napht. 8.
avT&v. &</
d^>* v/ioif.
i Pet. 59.
w dvrio-TTjTe
The words and the thought in the above passages are
sufficiently close to James to justify the conclusion that they
are probably based on the Epistle. But a doubt is permissible
because the words are few and in regular use, and the senti-
ment may have been common in Christian circles.
(19) Sim. I. viii. Jas. i27
.
XVpas KOI 6p(pavovs eirio-KeirTeo-Qe. cTrio-KeTTTCo-Oai 6p(pavovs KOI XW05
Mand. VIII. x.*" T
fi6xi^ l v'
XnPals vTTTjpcTelv, 6p<pavoi>$ KOI
vcrrepovfievovsejna'KeTrrea'Bai.
Vis. III. ix. 2.
cirio-KeTTTfo-de d\\rj\ovs.
The verbal resemblance in the first passage is striking;
but eTrio-Kenreo-flai is a common word in this kind of con-
nexion, being very frequent in the LXX, and the union of
orphans and widows as specially entitled to kindness is met
with several times in the O. T. (see in the LXX Exod.
3222;Deut. io18
;Job ztf ;
Ps. 936
, I459
;Isa. i 17
, 917
;Jer. 7
6,
223
;Ezek. ztf
;Zech. 7
10
). Moreover, the parallel passages in
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SHEPHERD OF HERMAS 113
Hermas deviate much more widely from James. It is therefore
impossible to feel confident that there is dependence.
(20) Sim. II. v. Jas. 25.
6 fiev 7T\ovo~ios e^et xpfjuara TroXXa, 6 Qebs e^eXe^aro roiis TTTW^OV? . . .
ra dc irpbs TOV Kvpiov Trrtu^evct . . . ir\ovo~tovs ev Trio-ret.
6 TTCVTJf 7T\OV<n6s <TTIV fV TT) VTvci, g16
TToXt/ tO^UCl 8eT]O~lSdlKdlOV
KOI 8vvafJi.iv fjLcydXrjv f^et 17 tvrevgis evcpyovfjievr).
avTOv napa ra> 0e<S.
The idea of the poor man as richer in spiritual life is
common to the two works;but this is suggested also by
Luke 6
20
, I2
21
,
i6
19~31
; 2 Cor. 6
10
, 8
9.
The idea of the powerof prayer is differently connected and applied ;
and there is
no verbal resemblance that can suggest literary dependence.
(21) Sim. VIII. vi 4. Jas. 5'.
S)v ai pa/3Soi ^Tjpai KOI /Sf/SpoDfterai 6 irKovros vpoov o-fOTprf, KOI ra
VTTO o-rjrbs fvpeOrjvav, ovroi ci<rtv ol diro- ipdrta vp.S)V tn/roj3po)Ta yeyopev.
crrarat . . . KOI ^Xaa'fprjp.TjcravTfS cv 27
OVK avrot (sc.ot
irXovcrtoi)
rats afjLapriats avratv TOV Kvptoi/, ert /3Xaa-
<^>7fiov(rtTO KaXov ovop,a TO fTTi-
dc KOIcnai.a'-^yvBtVTfs TO ovop.a Kvptov K\r)0ev c<p* vp.as ;
TO fniK\T)6ev V avTovs. See also i Pet. 416
(31).
(22) The following passages may also be compared; but
it is not necessary to present them, as the language which
is used in common by the two writers is not sufficiently
characteristic to require remark. The context is quite different,
and the use of the same words or figures may be explained
from the 0. T., or from general literary usage.
Vis. I. i. 8, ii. i. Cf. Mand. IV. i. 2. Jas. i14
.15
,
Mand. II. iv. Sim. II. vii. i6>17
.
Mand. XII. vi. 5. i27
, 48.
Sim. VI. i. i. i21
.
Sim. VI. i. 2. Vis. IV. i. 8. 21.4.
Sim. VI. i. 6, ii. 4. 55.
Sim. VIII. ix. i. 2".
Sim. IX. xix. 2. 3'.14 18
,2 14 17 > 20.
Sim. IX. xxi (especially 3). in 18
,27.
Sim. IX. xxvi. 7. 38.
Although the passages which point to dependence on James
fail to reach, when taken one by one, a high degree of proba-
bility, yet collectively they present a fairly strong case, but
we should be hardly justified in placing the Epistle higher
than Class C.
Or THF
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H4 THE N. T. IN THE APOSTOLIC FATHERS
D
Acts d(23) Vis. IV. ii. 4. Acts 4
12. Isa. 2 4
15.
ri TOV Qebv . . . Trpbsov8e yap 6Vo/za eo~Tiv TO ovopa Kvpiov ev8o-
TOV Kvpiov, TTio-Tevo-af eTepov VTTO TOP ovpavbv ov.
OTI 81 ov8evbs 8vvrj o-(a- TO 8e8opevov ev avdpat- 4311
OVK e&Tiv napeg
6fjvat flp.f}
8ia TOV Trots, ev a> 8cl o~<a6r)vai epov o~a>a)V.
peyaXov KCU evd6ov rjyias. Pq ^^, ,
* oo"
' C
O Qeos, ev ra> 6v6p.aTi
(TOV o~S>o~6vfj.e.
II22o>o~6V /ze, Kvpie.
ip2
VTrepao~7rio~at o~ov
TO ovofjia TOV Qfov.
See also Ps. 3221
,
789
, io58
,i2 3
8
,&c.
It seems doubtful whether'
the Lord'
and*
the name '
refer
to God or to Christ. In IH. i. 9 and ii. i, where suffering
for the sake of the name (in v. 2*
the name of the Lord')
is
alluded to, the name is most naturally understood as that of
Christ. But in III. iv. 3'
the name of God'
is expressly
mentioned;and in IV. i. 3
'
his great and glorious name'
seems most probably to refer to God. The same may be said
of'
the almighty and glorious name'
in IH. iii. 5. In
III. vii. 3 Kvpios seems to be used of Christ. This ambiguity
qualifies the first impression of resemblance. In any case the
usage of the O. T. may furnish a sufficient basis for the
passage ;and even the negative form of the sentence, which
particularly reminds us of Acts, has a parallel in Isa. 43".
The context is totally different from that in Acts.
(24) Mand. IV. iii. 4. Acts i
24.
Kap8ioyva)a-TTjs yap &v 6 Kvptos. Kvpie, KapStoyfooora iravrotv.
I58o
Kap8ioyvo>orr)s 0eos.
The only appearance of dependence here is in the use of an
uncommon word. But even if that word originated with the
author of Acts, it may have passed into Christian use, so as
to be familiar to many who had not read Acts. If we suppose
a direct connexion, there is nothing to show on which side
the priority lies.
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SHEPHERD OF HERMAS
Romans d
(25) Hand. X. ii. 5. Kom. 82
.27
.
pi) 6Xl@cTO
nvfvfwTO
ayiovTO fv avro TO
irvcvfia vrrepevrvyxavct. . .
trot KdToiKovv, p.r)noT eWfv^j/Tat [KOTO, fVTvy%dvct vnep ayivv.
<rovjTO> 0e<5.
i Thessalonians
(26) Vis. III. ix. 10. i Thess. 513f*
ovv dXXrjXovs KOIelprj- flprjvcveTC eV eavrols' irapaKaXovpev
tv avrots. &f
These passages use the same phrase in rather similar
contexts dealing with mutual exhortation.
i Peter d
(27) Vis. III. iii. 5. i Pet. 32
. *.
f) far) vp.a>v6ta vdaros <ra)drj KOI tv
Tjp.fpats Noie, KaTa(TKcvaop,fvr)s
)i),els
qv oXiyoi. . .
dico~<a6r)crav
The context is quite different, the reference to Noah and
the ark being absent from Hermas. The idea of salvation
through water springs directly from the practice of baptism,
and would readily suggest the figure of founding the tower
M(28) Vis. III. xi. 3. i Pet. 5 7 . Ps. 5433-
oi>K enepfyaTe eauTcov Trao'av TTJV fj.6pip.vav fnlpi^ov eVt Kvpiov TTJV
TO.S fjifpip.vdsCTTI TOV
v}j.<i)v eiriptyavTcs eV pcpipvav <rovt
/cat avror
Kvptoi/. avrov[TOV Geoi/J,
OT <re
IV. ii. 4 fl-fffrvyes auT<5 p*\ci Trepl fy
. . . OTI Tr)V p.epip,vdv o~ov
7rt TOV Qeov enepi^as.
. . . 5 fTTlptyciTC TO.S
fJLfpifJLVdS Vp.5)V 67TI TOV
K.vpiov}Kd\ OVTOS
The quotation seems taken independently from the Psalm;
for, though the latter part differs from the LXX, it differs
more widely from Peter. The huge beast, introduced as a
type of the great tribulation, might be suggested by the
'
roaring lion'
of Peter;but the figure, as used by Hermas, is
too obvious to require such an explanation.
I Z
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n6 THE N. T. IN THE APOSTOLIC FATHERS
(29) Vis. IV. iii. 4.
&o"nfp yap TO xpvviov doKip.deTai TO &
<5ta TOUTTUpoy,
. . . OUTCOS icat
vp-fls Tiu.6rtpovdta Tfvpbs
i Pet. i7
.
Vp.O)V TTJS iri<JTO>S TToX
The words are not sufficiently close, and the comparison is
far too obvious and common, to prove literary dependence.
(30) Sim. IX. xii. 2, 3.
6p.fv vibs TOV Qeov
irdo~rjs TTJS *CTicrea>s avrov
irpoycveo~Tfpos*
fOTiv
. . . 7r* <T^aTO)V TQ)V
f/fifpatv rrjs <rvvrf\cias
(pavepbs tye
* Not used in N. T.
i Pet. i20
.
Xptoroi)
v p.cv irpo
e e^arou
Heb. i2.
[al.e
i John 35.
fKflvos
Also 38.
I2
17 ^0)17 e<pavp<b6rj.
Col. i15
.
The antithesis which is here expressed reminds one of the
Epistle ;but the thought is somewhat different, and the
phraseology, as the parallels show, is not necessarily con-
nected with Peter. If we suppose that there is a literary
connexion, we may observe that the doctrine is rather more
developed in Hermas, and so may indicate that the de-
pendence is on that side.
i Pet. 414
ft 6vei8ico~6e
(31) Sim. IX. xiv. 6.
OUK (irawxyvovTai TO
ovofj.a avTov (popdv.
XXi. 3 oTav6\l\lfiv
a.K.ovcru>(Ti, ... TOovofjia XpiffTtavos,
firaicrxvvovTaiTOV Kvpiov
avT&v. XXVu'i. 5> ^ Qebv V T<p bvo(
01 ird&XOVTff (VfKfV TOV TO).
ovop.ciTos oodctv o0fi-
XT TOV Qf6v, OTI dgiovs
v/j.as Tjyrj(raTo 6 06oy Iva
TOUTO TOovafjia /3ao*Ta-
^IJT* . . . TTfTTOvdaTC V-
Kfv TOV oi/o/xoToy Kvpiov.
VIII. VI. 4 eVat-
(rXVV0CVTS TO OVOfJM
Kvpiov TO (irtK\T]6ev fir
avrovs. See(2l).
fv 6vo-
. Tra-
Se ws
Se TOV
TOV-
Polycarp viii. 2.
fav 7rao-^o)/zei/ Sta TO
ovofj.0. avTov, dogd<i>p.V
avTov. TOVTOV yap fjfjiiv
TOVV7roypafj.pbi> fdijKe
81 cavTov.
MarkS38
; Luke 92
.
os yap
Cf. Acts 5": see
(46).
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SHEPHERD OF HERMAS 117
The probability that there is here a reminiscence of i Peter
is confirmed by the parallel from Polycarp ;for the latter has
just quotedi
Peter, and that hestill
has the Epistlein
mindis indicated by the last clause: see i Pet. a
21. But the
citation is not sufficiently close to make us feel confident
that there is direct literary dependence.
(32) Sim. IX. xxix. i Pet. V-2. Matt. i8 8
.
I) 3- a,7ro6cij.fvoi
ovv iravavyevrjcrQe a>s TO. iratftia.
CDS vfjnia (3p<pr) cl(riv, Kaiciav . . . a>s dpriyevvrjTa I Cor I420
.
ols ovdcuia KdKia ova- /Sped) 17.-
, ,..
Q , , \ , ., 177 Kama vr)7Tia((Tf.paivci em TTJV Kapbiav . . .
ocroi ovv, KT\.
The comparison is too obvious to require borrowing; and
if Hermas uses the fiptyrj of i Peter, he fails to use the more
striking d/myeWrjra.
On the whole, then, the evidence seems to place i Peter on
the border line between C and D.
GOSPELS.
Dr. C. Taylor has elaborated a striking argument in support
of the thesis that Hermas based the Church upon four
Gospels1. It is impossible to do justice to this in a meagre
summary, and the reader ought to consult the work for
himself. The important passages are the following :
Vis. III. xiii. 3 on m a-v^^Xlov eT8e? KaOrjfi^vqv, ioyypa rj
fleVts* ort reVo-apas irobas \L TO av^^Kiov KOI Ivyvp&s
/cat yap 6 Koalas 5ta re(7(ra/oa)y oroide tooz> Kparetrai.
Sim. IX. iv. 3 eyez/o^ro ovv (TTOIXOI reVo-a/oes ei> rots
TOV Ttvpyov. XV. 4 ol IJLCV Tr/oairot [Ai0ot], </>TJO-^,ot 8eKa ot etj ra
t, Trpwrr^ yevea* oc 8c euoo-t -TreWe Sewe'pa ycvta
ot 8 rpiaKovra Trevre Trpo<piJTai TOV @eou Kat
v' ol 8e T(ro-apdKovTa a7roVrx)Aot KOL 8t5ao-/<aAot rot)
TOV vlov TOV 0eoi5.
Dr. Taylor finds the key to this allusion to the four
elements in the well-known passage of Irenaeus 2,in which
1 The Witnessof Hermas
to the
Four Gospels, 1892.8
III. xi. 8, 9 Stieren; n, xa Harvey.
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n8 THE N. T. IN THE APOSTOLIC FATHERS
he tries to prove that there must be neither more nor fewer
than four Gospels. He connects the four vrolyoi in the
foundation of the tower with the <TToiyjEia. The four genera-
tions have their parallel in the four covenants of Irenaeus.
'The numbers of the stones in the four rows are 10, 35, 35,
and 40 respectively, of which the decades are expressed in
Greek by the initials of John, Cephas, Luke, and Matthew.
St. Peter was the traditional authority for St. Mark's Gospel.'
The bench, with its four feet, represents the four Gospels
united in the one Gospel.
The argument is certainly plausible, and if we knew that
Hermas had four and only four Gospels, the explanation of
his imagery would be probable. But on the hypothesis that
the Church had not yet definitely selected the Four Canonical
Gospels, it may be that Hermas had other reasons for his use
of the number four, and that nevertheless his use of that
number may have helped to guide the decision of the Church,
and to furnish Irenaeus with arguments. It is curious that
Irenaeus, though referring to four regions of the world and
four catholic winds, makes no mention of elements even when
he speaks of the world as 'compounded and fitted together.1
Moreover, the mere correspondence of numbers is not to be
depended upon. Thus twelve mountains represent the twelve
tribes or nations of the world. The twelve virgins at the
gates of the tower, of whom four were more glorious than
the rest, do not stand for Apostles and Evangelists, but for
the virtues, of which the first four are faith, temperance,
power, and long-suffering. Dr. Taylor, however, makes them
represent the Holy Spirit as distributed to the twelve
Apostles. While we fully recognize the value of Dr. Taylor's
interpretations, we cannot place much confidence in them as
an independent proof of the use of our four Gospels by
Hermas.
Dr. Taylor supports his principal argument by pointing out
several apparent allusions to special features in our Gospels ;
but here again, though the references are probable on the
assumption
that Hermas had ourGospels, they
are not of
a kind to prove that he had them to any one who is disposed
to deny their currency at that time.
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SHEPHEKD OF HERMAS 119
(I) The Synoptic Gospels.
C
Matthew C
(33) Mand. XII. i. 2. Matt. 22 11.
TOVS[AT] eftovTas ev8vp.a rrjs
ctriBv- eiS> cictl avQpairov OVK cvo'eo'vp.fvov
plus TIJS dyadrjs. fvdvpa ydpov.
Sim. IX. xiii. 2.
e
i;avrat
[at irapdcvoi=
a-yta TrvevpaTa, or
Sui/a/ieiff ToC vtov roi)0eo{)]
v8v(T<ocri TO ej/
This might have been suggested by the parable of the
marriage feast;but the resemblance is not very close.
(34) Sim. III. iii. Matt. i 380
.
ev TW atom TovTO) ov <>aivovTai a^ere crvvavdv(r6ai dfjKpoTepa
OVTC ol dtKaioi ovre ol d/iapTa)Xot, P*XP l T vGepi.(rp.o\i . . . (rvXXt^are
dXXa irdvres o/notpt elcnv. Trp&rovra idvta . . . vlrov <rvva-
IV. 2 6 yap ata)j/ 6ep^d/ifi/os ydycTC.
Oepos eort rots SiKaioif, rots dc d/xap-to
Trvpi KaraKaicrai.
ra>\ois xfip&v. 4 cos ^yXa /cara/cau-38
6 de dypos c<rnv 6 Koer/zoy.
Qrjcrovrai.
V. V. 2 6 czypoy6
Koa-fJLOs OVTOS
fOTlV.
This might certainly have been suggested by the parable
of thetares,
thegeneral
ideabeing similar,
and thelast-quoted
words being almost identical. It is the custom of Hermas to
transform ideas of which he avails himself, and adapt them
to his own composition.
(35) Sim. V. vi. 4. Matt. 2818.
l*wrjfp> irao-av Xa/3o>v rrapa rov f866rj /not Tracra eovcn'a.
Trarpos avroC. II27
ndvra pot irapfdodr) vno TOV
Trarpds /iou.
The words are sufficiently related to suggest dependence,
but are too few to admit of a confident inference.
d
(36) Vis. III. ix. 8. Matt. 535
.
irapa TOV jSao-iXews TOU ptryaXov. TOV /zeyaXov /Sno-tXe'co?.
Theexpression
is afairly
common one(see
Ps.
46
3,
47
3,
943
;also Tobit I3
15
),and the context is quite different.
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120 THE N. T. IN THE APOSTOLIC FATHERS
(37) Mand. XI. xvi. Matt. 715
>16
.
doKifia^e ovv dno T>V Hpyw KOI ra>v ^fvdoTrpo(pr)Ta>v ... dirb T>V
TTJS a>f)sTOV avdpcoirov
TOV \fyovra Kapnu>i> avrav fmyvwo-faOe avrovs.
tavrbv rrvVfJiaTO<p6pov eivai.
The resemblance here is solely in the sentiment, and that
is not sufficiently characteristic to be of weight apart from
verbal coincidence.
Mark C
(38) Mand. IV. ii. i. Mark 652
.
ov otw'co ovdev, KOI f) Kapftia fiov ov yap (rvvrjKav . . . dAA* rjv T) icapS/a
7Tf7ra>pa>Tai.avT&v
ircira>pa>fJii>rj [see also 817
].
The combination of words is confined to Mark, where it
occurs twice, and the verbal agreement is sufficient to suggest
dependence. It is as if Hermas said,'
I am like those men
who are reproached in the Gospel.' Nevertheless, we cannot,
on the strength of this single passage, assign a very high
degree of probability to the use of Mark by Hermas. Seealso (43) and the references in (46), which exclude Matthew,
as that Gospel does not use Traicrxyv<rOai.
Luke D
(39) Mand. IX. viii. Luke iS 1.
alrovfjifvos . . . irpos TO dclv TrdvTore irpoo'fv^ffrBai
avrovs KOIp.r) eyKaKclv Pal. f<-~\.
This connexion of ideas is confined to Luke in the N. T.,
and the expression is sufficiently close to suggest dependence.
The last word is used by Paul, 2 Cor. 4^16
;Gal. 6
9
; Eph. 313
;
2 Thess. 313
,but not in reference to prayer, as it is in 2, Clem,
ii. 2. See also (u).
(II) The Synoptic Tradition.
(40) Vis. III. vi. 5. Matt. is20
.21
.
)(OVTS p.CV 7TIOTII/, XOVTf ^ /ca'
1 TOVXoyOJ/ ttKOlXOV KCU V0VS
fJLCTO.
TT\OIITOV TOV altovos TovTOV. OTovx.aP^s 'hapPdvcov avTov' . . . yevopevr)?
yevrjTcu OXtyis, 8ia TOV IT\OVTOV avrvv 8e ^Atycwy . . . o-KavdaXi&Tai.
KOL dia TOS irpayp.aTias aTrapvovvTcu Mark 418
'19
TOV Kvpiov avT&v. , , , , , ..,r
.01 fis Tas aKavUas cnretpofifvoi . . .
Oim. 1A. XX. I, 2. al p,fptp,Vai rov alavos ical
rj dirdrr] TOV
ol[JLcv Tpij3o\oi eio-tv ol TrXoutrtoi, TT\OVTOV Kai al
irepl TO. \onrdeVt(9v/itat
al fie aKavOai ol ev Tals Trpay/iareiW . . .avfJLirviyovo-iv TOV \6yov.
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SHEPHERD OF HERMAS 121
rat? TTOtKiXaw epTrecpvpfjievoi . . . irvvyo- Luke 814
.
vnb r&v
See also xxi.3.
The resemblance here may very well indicate acquaintance
with the parable of the sower, though it is impossible to
connect this acquaintance with a particular Gospel.
(41) Vis. IV. ii. 6. Matt. 2624
; Marki421
. i Clem. xlvi. 8.
oval TOIS . . . irapaKOv- KO\OV rjv aur<5, el OVK. enrev yap' Oval TO>
vao-iv' alpT<arepov qv eyevvrjOrj6 avdpwros av6pa>7ra> ene'iva*' Ka\6v
avrois TOfj.fj yevvrjtirjvat. eKetvos. r\v avr<x> el OVK
eyevvrjOr).
This might certainly be borrowed from the Synoptic
saying, the change being no greater than we may expect
when there is no express quotation. The quotation in
Clement(56) proves that the saying was known in Rome, but
does not attach it to a particular Gospel.
(42) Mand. IV. i. i. Matt. 528
.
p.rj dvaftaivfTco o~ov eTrl TTJV Kap8iav iras 6 jSXeVojj/ yvvaiKa irpos TO eVttfv-
irepl yvvaiKos a\\orpias. pr/crai avrrjs fj8r) efj.oi)^evo~ev avrfjv ev
rff Kap&iq avrov.
Mand. IV. i. 6. Matt. i99
;Mark xo11.
fav de diToXva'as rrjv yvvaiKa erepav os av airo\vo~rj rfjv yvvalita avTOv, el
ya/iiiyo-iy,Kal avros /noi^arat. /nr)
eVi iropveia [Mk. om.], /eatyaprjo-fl
a\\r)v, /zot^arat [Mk. add. eVavrfjv].
The first of these passages is similar in sentiment, thoughnot in words, to Matthew. The second resembles the Gospels
both in thought and language. It goes beyond i Cor. 710 n
,
and, with Mark, omits the qualification in Matthew. Paul's
reference shows there was a Christian doctrine on the
subject apart from a written Gospel ;but the words here are
so much closer to the Gospels than are Paul's that we mayreasonably infer some kind of literary dependence. At all
events, the passages indicate acquaintance with the Synoptic
tradition.
(43) Sim. IX. xx. 2. Matt. ip28
.
oi 7r\ovo-ioi . . . 8v(Tic6\a>s etVfXtv- 8v(TKo\a>s nXovanos [Tisch. TrX.
trovrai els rrjv f3acrt\eiav rov Qeov.8vcr.]
elo~e\cvo-fTai els rrjv j3a<rtXeu>
ra>v ovpavnv. Mark I O237ra>s 8vo~Ko-
Xo>y ot TO xprinara exovres els rrjv J3ao~t-
\eiavrov Qeov elo~c\evo~ovTat,. Lukei8
24
nearly the same as Mark.
We can hardly doubt that this is a quotation.
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122 THE N. T. IN THE APOSTOLIC FATHERS
(44) Sim. V. ii. i. Matt. 2i33
;Mark I2 1
;Luke 2O
9.
TTJV irapafioXrjv.2 ((pvrevo'fv a/x;re- TrapaftoXrjv [Mk. eV
7rapa/3oXaiyJ
Xcoi/a . . . dovXov . . . TrapeKaXeVaro . . . (f>VTCvo~v dfi7reX&>i/a [Mk. afwr.
avTov . . . f^fjXde de 6 dfcnroTrjs . . .
e'<pvT.J. . . aTrfdrjurjarfv.
cis TTJV diro8r]fj.iav. /neTa xpovov rjKQev Matt. 2$U
.
6 df(nr6rns TOV 8ovXov. 7 deXta avrbv (KaXfo~cv . . . 8ov\ovs |Lk. IO!S1.
v / . c - - 19 >**\\ /
o~vyic\T)povo(JiOVTO) utw p.ov 7roir)o~ai. p.fTa oe iro\vv xpovov ep%(Tai
6 KVplOS TO)V 8ovXo)V.
Mark i27
;Luke 20".
6 KXripovonos [6 ufoffj.
This may possibly have been suggested by the Gospels ;
and the whole parable seems framed on the model of the
evangelical parables.
(45) Sim. IX. xxix. i, 2, 3.
CDS VTjina /3pe0Tj. . . 01 TOIOVTOI . . .
KOTOLKfjO-OVO-tV V TTj @aO~lXia TOV
6eoO . . . irdvra yap TO.
cam irapa T<5
avTat.
See also xxxi. 3 'felices vos ovpav&v. 19"; Mark io
uT&V yap
iudiciO Omnes . . . quiCUmque TOIOVT&V eo-T\vf) fBao-iXeia TWV ovpava>v
estis innocentes sicut infantes, [Mark TOV 6eo]. Cf. Matt. 20"
quoniam pars vestra bona est irp&Tos.
et honorata apud Deum.'
It is not improbable that this is derived from some such
saying as we find in the Gospels.
(46) Sim. VIII. vi. 4. Mark S38
;Luke 9
26.
fTraio~xvv6evTes TO ovopa Kvptov. 6s -yap av eVaio-^vr^ fie *at TOtr
Sim. IX. xiv. 6. e'fiovs Xoyovy.
OTt OVK iraio~xvvovrai TO ovofJiaavTOv Comp. (31)-
Sim. IX. xxi. 3.
TOV Kvpiov.
w KOI TrpSyra nap
Matt. i83
.
avfir)
. . .yevT)o~df as TO. 7rai8/a,
ov pr) cio-e\6r)T (Is TTJV (3ao~iXeiav TQ>V
ovpav&v.L0
ot a-yyeXoi avT&v . . .
/SXeVovo-i TO irpoo-airov TOV irarpos
fjiov.
46 [teifav fv rfj /3ao~tXeta T>V
TO
(III) The Fourth Gospel
DJohn d
(47) Vis. II. ii. 8. John n 25, i4
6.
TOVS dpvr)o~ap.fvovsTOV 'Eyco et/*i . . .
f) a>r]>
Kvpiov OVTOH
dirb TTJS
Col.34-
6 XptCTTOV . . .TJ
Matt. io33
;oo-Tts S' av dpvT](rriTai
iratVj dpvr)o~ofjiai OVTOV
Kayo). Also Luke 1 2',
somewhat varied.
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SHEPHERD OF HERMAS 123
The only connexion is in the word foorj, and it is by no
means certain that it refers to Christ in Hermas;in any case,
the verse in Colossians is sufficient to
showthat the
expres-sion need not be borrowed from John. The sentiment of the
passage is closer to the Synoptics.
(48) Sim. V. vi. 3. John io18.
8ovs avTols TOV vopov ov eXct/3e Trapa ravrrjv rrjv fvrdXrjv eXa/3oi> Trapa
TOV naTpbs avTov. TOV irarpos p.ov. Cf. I 249
, I431
, I510
.
The identity of expression may be accidental, for it is
sufficiently explained bythe context.
(49) Sim. IX. xii. i. John io7
'9.
17 TTvXr) 6 vibs TOV Qeov eon. 5 eyo> flfjii f) dvpa. VS.1T
8ia TOVTO
els TTJV /SmnXfUW TOV Qeov aXXcos/ie 6 Trarqp dyana.
ereX#e/ ov 8vvaTai avQpa>Tros elp.rj 1 4 ovdfls ep^erat Trpos
TOV Trarepa,
dia TOV ovofiaTos TOV vlov avrov TOV elp,r)
81 euov.
T)ya7TT)ij.cvovvif avTov. 6
rj8e TTV\IJ
6 vibs TOV Qfov fo~Tiv' avrrj p.ia ci'croSds1
tori Trpos TOV K.vpiov. aXXeos ovv ov8e\s
eto-fXeva-erai Trpos O.VTOV flpr) dia TOV
vlov avTov.
The figure of a gate admitting to the tower which repre-
sents the Church is a natural one, and need not be borrowed.
Nevertheless, the passage has a Johannine colouring; but
whether this is sufficient to prove a literary connexion maybe reasonably questioned. Such sentiments must have spread
among Christians apart from direct literary influence.
(50) Sim. IX. xv. 3. John 33~5
.
TavTa TO oVo/zara [of various ov bvvarai Ideiv TTJV (3ao-i\ciav TOV
Vices]6
(popS)VTOV 06ou 8ov\os TTJV Qfov . . . ov fivvaTCti flo-(\6flv fls TTJV
(3ao~i\fiav jj,v o^erai TOV GeoO, fls /SaaiXfiav TOV Qeov.
aVTTjV df OVK ClO-6\fV(TTCU.
The two expressions remind one of the passage in John;
but in the latter they are synonymous, whereas in Hermas
they are contrasted. The idea of entering into the kingdom
of God is too common to be an indication of any particular
passage ;and the idea of seeing it, though not so frequently
expressed, occurs in Mark 91,with the parallel in Luke 9
27,
and the notion of seeing it without entering it is suggested by
Matthew 2664
,with the parallel in Mark I4
62,where the word
is used. See also Luke 3i27
.
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II CLEMENTINTRODUCTION.
PHOTIUS (Biblioth. Cod. 126) says of 2 Clement, prjra riva <as
airb rfjs Otias -ypa^rjs favifwra Trapeio-ayei, <5z> ov*f) Trpu>Trj a7r?}A-
Xa/cro TrarreXw?. A case of such alien{
scripture'
quotation
common to i and 2 Clement is that found mostfully
in
2 Clem. xi. 2-4 (iClem, xxiii. 3 f.) Aeyet yap /cat 6 Trpo^rjTiKos
Aoyos, TaAa7ra>po eio-w ot btyvxoi, KT\.' The prophetic dis-
course'
in question may or may not be ' Eldad and Modat'
:
but at any rate it shows that our homilist's quotations of
divinely authoritative words are not controlled by any strict
canonical idea, even in relation to O. T. writings. Yet we
must beware of mistaking free citations for verbal quotationsfrom unknown Gospels. For what follows the words Ae'ye t y
ypa(f)ri tv T< 'lefeKiTJA, in vi. 8, is in fact a free paraphrase ;and
he is apt to use <pr)o-iv with words which merely give the
effect of a passage (e. g.xii. 6 with allusion to xii. 2
;cf. vii. 6
where words of Isa. 6624are adapted). In v. 2, however, he
certainly cites a non-canonical Gospel with Ae'yei 6 Kvpws, as
also in viii. 5, with the addition h rw evayyeAuo.
In xiv. 2 our author appeals, for teaching about the Church,
to* The Books (ra /3i/3A.ia + prophetarum, Syriac) and the
Apostles.' Thus, on the one hand, he co-ordinates the apostolic
writings with the O. T. as to authority ; but, on the other, he
does not include them under the same term,'
the Books/ i. e.
his Bible. Whether, again, he reckons Gospel narratives
under'
the Apostles'
must be held doubtful, in view of his
free use of at least one apocryphal Gospel, possibly that
*
According to (the) Egyptians'
which he can hardly have
believed Apostolic in origin (assuming that he cites it at
all). This suggests that he thought only of the sayings of the
Lord in such narratives as the authoritative element; just as he
refers (xiii. 3) to'
the Oracles of God'
on the lips of Christians,
and cites the substance of words found in Luke 632 35, as
embodying a divine oracle (Ae'ya 6 0eos). Here God is con-
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II CLEMENT 135
ceived as speaking in Christ, who elsewhere is Himself cited
as the authority behind the Gospel, e.g.
' For the Lord saith
in the
Gospel' (viii.5), where an
Evangelic
source distinct
from any of our Gospels seems to be cited. All this prevents
any very strict inference from the fact that words found in
Matt. 913
,Mark s
17
(cf.Luke 5
32
)are cited
(ii. 4),after an
O. T. passage, with KOL ere'pa 8e ypa^rf Ae'yei. Thus the book
in question is' a scripture
'
primarily because of what it
embodies, viz. part of the Gospel spoken by the Lord;and
elsewhere he canquote
withequal
deference mattercertainly
not found in any of our Gospels. Indeed, all the facts would
be fairly satisfied by the hypothesis that our homilist quotes
throughout from a single Evangelic source, if we were at
liberty to imagine it a sort of combined recension of two or
more of our Synoptists, embodying such additions as made it
correspond more completely to the notion of Christ's'
Gospel'
prevalentin the non-Jewish
partof the Alexandrine Church.
In that case it would be an earlier local type of harmony*
than Tatian's Diatessaron, which so largely superseded our
Gospels, even at a later date,among Syriac-speaking Christians.
As regards the N. T. Epistles, the phrase' The Books and the
Apostles' prepares us to find pretty free use of them, even
though they are not formally quoted.
EPISTLES.
C
Hebrews C
(1) 2 Clem. xi. 6. Heb. io23.
TTKTTOS yap fcrnv 6fTrayyei\dfJ.fVOs.
THOTOS yap 6 eVayyeiXa/Mfwy.
The context of the two passages is similar, referring to the
need of hope in the presence of grounds for doubt.
d
(2)2 Clem. i. 6. Heb. 12*.
aTT00fp.fvoi cKflvo o irtpiKfipeflaroaovrov \ovres irfpiKfipcvov rjuv
vtyos TT) avrov 6e\r)<Ti. vtyos fiaprupeoj', oyKov
iravra . . .
1 On such a view we should of course have to treat the phenomena pointing
to Clement's use of any of our Synoptists as evidence of indirect or second-
hand use so pushing back the origin of such a Gospel to a period prior
to that of the immediate source.
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126 THE N. T. IN THE APOSTOLIC FATHERS
Although the thought of these two passages is so different,
it seems difficult, in view of the verbal coincidences, to resist
the conclusion that thelanguage of
2Clement
is
unconsciouslyinfluenced by that of Hebrews.
The following points of similarity may be added, though theycannot be classed.
(a) 2 Clem. xvi. 4. Heb. i318
.
7rpoo~fvxfi . . . tK Ka\rjs o-vvei&rj- 7rpo<revxc(r0 TTfpl rjnatv' irfidopfBa
af<os. yap OTI KaXrjv <rvv(i8r)(riv e^ofifv.
The expression KaAr) avveibrio-is does not occur elsewhere inN.T.
(6) xx. 2 has a general similarity with Heb. io32- 39;and the
expression 0eoC &VTO$ occurs in 2 Clem. xx. 2 and Heb. JO31
(cf. 3").
D
i Corinthians d
(3) 2 Clem. ix. 3. i Cor. 619
.
Set ovvfjfjuis
a>s vabv 0eo <pv\do~- TJOVK oiSare ort TO <rS)p.a v/icov vaos
<reiv TTJV crdpKa. TOV ev vfuv 'Ayt'ov nvevparos eamv,
ov fXCTe c*7r eoO ;
i Cor. 316
.
OVK o*8are on vaos Qeov eorc . . .
Cf. Eph. 220-22
.
The phrase in 2 Clement has the same
meaning
as that of
i Cor. 6 19,and it is very possible that it is derived from
St. Paul;but the conception had probably become a common-
place among Christians, and we cannot assert a necessary
dependence upon any particular passage.
UNCLASSED
(4) 2 Clem. vii. i. i Cor. 92i 25
.
Themetaphor
of the
gamesis
verycommon in ancient
literature. Cf. Lightfoot, ad loc.
(5) 2 Clem. xi. 7, xiv. 5. i Cor. 29.
See note on the passage in relation to i Clem. (14).
Ephesians d
(6) 2 Clem. xiv. 2. Eph. i22
.
OVK oto/iai Se vpas dyvoeiv on Kal avrbv cda>Kc Kc(paXr}V vrrfp
eKK\r)o~ia &)(ra trai/za eort
XptoroO
irdvra rfj e/cicX^o-ia, fjriscarl TO <7a>/za
(\eyei yap rj ypa<pf)' 'Eiroirjacv 6 6fbs avrov, TO TrX^pco/ia TOV TO TrdvTO. fv
TOV avdptoitov apo~v /cat 6q\v' TO navi
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II CLEMENT 127
apa-tv ffrrlv 6 Xpio-T6s, TO 6rj\v rj Eph. 5".
(KK\T)aria),Kdl OTI ra pipkin /cat ot OTl fafe ^7-1 K(f)a\r) rfjs yvvatris,
CTrdo-ToXoi rf)V fKK\r)0-iav ov vvv eii/ai is Ka\ Xpiarros Kf(pd\r) TTJS eKK\rj-
aXXa ai/co0ev [<aow]. o-t'ay, KrX.
Eph. i4
.
ev
We have to notice here :
1. The treatment of the Church as the body of Christ.
2. The comparison of the union of Christ and the Church to
the union of man and woman.
3. The conception of the Church as pre-existing, which
possibly corresponds in some degree with St. Paul's concep-
tion of the election before the foundation of the world.
UNCLASSED
(7) 2 Clem. xix. 2. Eph. 418
.
f<TKOTi(rp.e6a rrjv didvoiav. Cf. (l 7)
(8) 2 Clem. xiii. i. Eph. 66
.
dv6pa>Trdpf(TKOt. Cf. Col. 322
.
James d
(9)2 Clem. vi. 3, 5. Jas. 4
4.
(mv de OVTOS 6 altov KOI 6 fLc\\a>v OVK oiSare onrj (ptXia TOV Ko&fwv
dvo f-^Bpoi . . . ov 8vvdfjLf6a ovv TUV ^X^Pa T v foG eariv ; os av ovv
8vo (piXoiflvai' dfl Sc
f]/j.asTOVTCO Pov\7)6fj (pi\os flvai TOV
There is a similarity of feeling between these passages, but
no verbal parallel, except in the occurrence of <iA.oi and <i\i'a.
(10)2 Clem. xv. i. Jas. 5
16.
p,i<r6bs yap oi>< eo-nv piKpos TrXaixo- tv\ea-6t vnep aXX^Xcoi', OTTCBS laBrJTf .
p.evrjv ^v\^f)V Kai dTro\\vp.tvr)v aTro- TfoXi; io"^vft dfrjais diKaiov tvepyov-
(TTptyai els TO vadrjvcu. P-*vr
)'
(n) 2 Clem. xvi. 4. Jas. 520
.
vrjcTTfia Trpotrfv^^?, e\crj- 6
dfdfjL(pOTCpa>v' dyaTrrj
fie 68oO QVTOV acocret
n\r)6os
Kd\T}S
The occurrence in 2 Clement of so many points similar to
those in Jas.
5
16 20is
worthyof notice,
althoughnone of the
resemblances may be very striking in themselves.
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128 THE N. T. IN THE APOSTOLIC FATHERS
(12) 2 Clem. xx. 2-4. Jas. 57 8 10
.
7ri(TT(v<afj.fv ovv, d6eX0ot KOI ddeX- p,aKpo6vfJ.r]CraTe ovv, dde\(f)oiiecu?
<f)ai'Qeov Q>VTOS itfipav d$XoC^iei>, rrjs napovcrias roO Knpiov. tSou, 6
Kalyvfj,va6(j.c6a
r<0 vvv /3ia> Iva ra> yeatpybs eicSe^eTai TOP rifjiiov Kapjrbv
fj.e\\ovTi arTC(f>ava>6a>nV. ovdels ra>v TTJS yrjs, p.aKpo6vfjLa>v fir avrw, ecof
raxyv Kapnov eXafiev, aXX* Xa/3/ vcrbvTrpwifjiov
KOI otyipov.
avrov. i yap TOV fjn.(r6bv fMaKpodvfJLTjffaTfKOI v^cis . . . VTTO-
6 6ebs a-wro^us anediSov, daypa Xdfterf, a8eX<ot', TTJS Kaito-
cpnoplav fjaKovp-ev /cat ov iraOeias KalTTJS jj.aKpodvfj.ias TOVS
There is a general similarity between these passages in the
spirit of their teaching, but these parallels, like the others
cited with passages in James, are insufficient to give positive
evidence in favour of literary dependence.
i Peter d
(13) 2 Clem. xiv. 2. i Pet. i20
.
facts O-OXTT/. XP VO)V MVfJLCLS.
Cf. also OTTO rfjs KK\.r)(rias rfjs fco?/? and KK\rja-ia fwo-a (occurring
in the same section of 2 Clement) with XiQoi fiSi/res (i Pet. a4).
(14) 2 Clem. xvi. 4. i Pet. 48.
dydirr)8e KaXvnrfi n\i]6os apapricov. dydjrrj KaXvnrei ir\T]6os a(j,aprt>v.
See note on i Clement (48).
UNCLASSEDRomans
(15) 2 Clem. i. 8. Rom. 417
.
cita\<rfv yap rjp.asOVK ovras Kal KO\OVVTOS rd
pf) ovra o>s ovra.
f)6c\r)<revfK
p.rjOVTOS ctvai fads.
The correspondence is superficial, and the phrase in some
sense is not uncommon. Cf. Lightfoot, ad loc.
(16) 2 Clem. viii. 2. Rom. 9
n.
The metaphor of the clay and the potter is used by Jeremiah
(i84ff
-),and it would therefore be unsafe to assert the depen-
dence of 2 Clement on Romans.
(17) 2 Clem. xix. 2. Rom. i21
.
rr)v didvoiav. Kal eoTcoriVtfr; 17davvfTOs avruv
Kapdia.
Eph. 418
-
(TKOTi(rp.fVoi rfj diuvoiq.
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II CLEMENT 129
The phrase is parallel to that of Komans and Ephesians,
but closer to the latter. Cf.(7).
1 Timothy
(18) 2 Clem. xx. 5. i Tim. i17
.
There is considerable resemblance between these doxologies,
but it seems to us impossible to lay much stress upon this,
as it is very possible that they are both based upon liturgical
forms.
(19) 2 Clem. xv. i. i Tim. 416
.
Cf. Jas. 519
>20
(n).
2 Peter
(20) 2 Clem. xvi. 3.
ytvoMTKCTe 8e on ep^frai ffdr) 17
rjpepa TTJS Kpiveus as /cXt/Saj/os KCUO-
pcvos, KOI TdKr](TovTal rives r>v ovpa-
vu>v, KOI Tratrarj yr)
a>s /*oXt/3os eVi
irvpl TT)Kop.cvos, Kal Tore(pavrjorcrai
TO. KpixpiaKOI (pavcpa epya TWV av-
Mai. 41t5ov ypfpa cpx^Tcu KaiofjLcvr)
eoy K\i[3avosi
Isa. 344
raKTjtrovTcu 7rd<rai at 8vvdp.eis T>V ovpavwv.
This affords parallels to 2, Pet. 35~7
>10
;notice also the
variant cvpe^rjo-erat in 2 Pet. 310
,which is near to <az>?j(7Tcu
in 2 Clem. xvi. 3.
[Lightfoot thinks the agreement of 2 Clem. xi. 2 with
2 Pet. i19 in 6
-rrpo(pr]TLKbs Ao'yojj and with 28 in
, worthy of notice.]
Jude
(21) 2 Clem. xx. 4. Jude 6.
&a TOVTO 6fiaKpi<ris efiXatyev dyye\ovs re rovs
p-
p.rjtv
SLKCLIOV,Kal (ftapwev rrjv
eavT&i/ apxty . . . fls Kpiaiv
fJLyd\r]s fipfpas dccrp.ois aiftiois VTTO
These passages seem parallel, but it is to be remembered
that the interpretation of 2 Clem. xx. 4 is very doubtful, that
the variant deo-^o's (C) is found for &e<7/mot9 (S, considerably
weakening the parallel), and that changes of the text have
also been proposed.
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I3o THE N. T. IN THE APOSTOLIC FATHERS
GOSPELS.
(I)The Synoptic Gospels.
C
Matthew C
(22)2 Clem. v. 5, vi. 7 Matt, ii
88
*"-, 25"*
(viii. 4)-
r)o~e eirayyeXia rou Xpioroi) neyd\r) &evT irpos fit,
. . . Kaya> dvairavcra)
KOI Bavfj.ao'TT] eo~Tiv, KOI^ -j- 17, CJ ova-
vfJias' apare TOV vyov p.ov f(p* vpas,
7ravo~is TTJS (jif\\ovo~T]s /SacriXeiay KOI . . . Kat Vpf)O~fT avdnavcriv rais
<t>r}s alwviov. "^v^als vfiav.
TTOIOVVTCS yap TO 6f\r)^a TOVf<p*
ocrov OVK cVoi^(rarf . . . Kai
XpioToC fvprj(rofj.fvdvd7rav(riv' fl 6e dnf^tixrovrai OVTOI ft? KoXacnv alo>viov
)
p-rjyf,ovdev fjpas pvcreTai
e< TTJS of de di<aioi els
aluviov /coXaa-ftoy, eav irapaKov(r<Dfj.V
TO>V VTO\S)V ttVTOV.
Tas fvroXas TOV Kvpiov <pv\davT$
alwviov.
Matthew alone has (i)Christ's
promiseof rest to those
whodo His will such persons
'
finding rest'
; (a) the warning as to
Ko'Xao-ts aldvios (only here in N. T.) for those who do not His
commands, as set forth in the Judgement Scene, while the prize
is7] (^iKXovaa) (3a(n\eia and (Jor) cuomoy. Hence it is hard to
escape the impression that our homilist is using this Gospel
directly or indirectly.
d(23) 2 Clem. iii. 2. Matt. io32
(Luke i28
).
Xe'ya &e KCU auToV Tbv opoXoyrj- TTCLS ovv oorty opoXoyrjo-fi cveftol
(TOVTafj.e [ev&TFiov
T>V dvdpaTrwv, epTrpoo-devT>V
dvOpuTrav, ofioXo-yj^o-o)
om. Syr.], 6/xoXoy>J(ra)avTov fv&TTiov Ka.ya>
tv aur<5(fnrpo(r6fv TOV irarpos
TOV TTUTpOS JJ.OV. ft-OVTOV V OVpdVols.
Clement's quotation is nearer Matthew than Luke (who has
6 vlos TOV &vdp<&Trov . . . UpTrpoa-Ocv T&V ayye'Xcov TOV 0eou). But
even retaining CV^TTLOV KT\. (Matthew and Luke have ZnTtpocrOtv
KT\.) yClement's wording is sufiiciently different to suggest
the direct use of another source altogether, whether oral or
written. See the next note.
(24) 2 Clem. iv. 2. Matt. fl.
Xeyei yap' Ov nas 6 \tya>v pot, ov iras 6 \cya>v pot, Kvpie, Kupi,
Kupte, Kvpif, o-co^o-crat, dXX* 6 TTOI&V ela-tXevo-fTai (is TTJV ftacriXciav TUV
TTJV diKaioo-vvijv. ovpav&v, aXX* 6 rroi>v TO OfXr^jia TOV
narpos JJ.QVTOV cv ovpavois.
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II CLEMENT 131
2o)0?j<rrai may simply echo ov yap TOVTO orwo-ei?J//a9, just
before (cf.iii. 3, also i. 1,4, ii. 2, 4, 7), especially as Matthew's
phraseis rather
Jewish;
andftucaiocnfcip? may be
aparaphrase
to suit the context, which has Christ's will directly in view
(cf.xi. 7, xix. 3 for Clement's use of the phrase). Or the
quotation may have stood in this form in the same source from
which iv. 5, v. 2-4 seem to come, the subject being akin.
Or, again, it may come from oral tradition.
(25) 2 Clem. vi. 9. Matt. 22" f-
rjfJiflf,edv
p.fj Tr)pr)o-Q>p.evTO fidim- ... 6 jSacriXevj . . . Xe'yct avra>,
cr/ia dyvov KOI dpiavTOV, iroiq irerroi- 'Eraipe, 7rS>s ficrrjXdfs a>8ef*r) %(ov
6r)(Tfi fl<Tf\evo'6[jL6a fls TO (3acri\ciov fvdvpa ydpov ;
TOU Qfov ; . . . cav/ZTJ fvpf6S)fj,ev epya
f\ovTfg oa-ia KOI 8iKaia ;
Here resemblance turns on the meaning of r6 /3ao-tAetoz/. It
is true that it can mean '
kingdom/ but rather in the abstract
sense of 'sovereignty,' as in xvii. 5 Ibovrcs rb jSao-t'Aeioi; TOV
Koa-pov cv ro)J
Ir]o-o a sense which ill suits the contrast here,
where it is a matter of'
entering into'
ro /ScKnAeiou'
with
assurance.' Elsewhere /3ao-tAeta is used of the Kingdom men
hope to enter, see xi. 7 eto-rjfofxe^ et? TT\V /3ao-iAetaz> avrov. Hence
fiaaiXeLov may well have the usual sense of 'royal palace,'
and so allude to the situation in Matthew's parable of the
Wedding Garment, here represented by the baptismal gar-
ment kept pure by a holy life(tpya. excises oo-ta /cat
Stxaia),
cf. Acta Bamabae, 12 ro ez/Svjua e/ce>o, OTrep <mz> a^Oaprov fls
TOV al&va.
UNCLASSED
(26) 2 Clem. xvii. i. Matt. 28
19 f-
ei yap (vro\as e^op.(v Viva, Syr.J nopevOevres ovv jJLaSrjTfiKrare navra
KCU TOVTOTTpdo-O-OpCV (-UfJLCV, Syr.),
TOfdvrj, fSanTl^OVTfS OVTOVS fls TO
dirb Totv ida>\&v drroo-irav KOI KOT^- ovopa TOV iraTpbs KT\. . . .,
didd-
X*i-v
jK7"A. o-KovTfs avTovs rrjpflv ndvra ova
vp.iv.
Just a possible allusion, in view of the reference to missionary
tvroXds :
yetaTro r&v clbtiXav cnrocnrav KOL
Karrj^lvrather recalls
the gist of the Kerygma Petri.
E 2
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132 THE N. T. IN THE APOSTOLIC FATHERS
D
Luke d
(27) 2 Clem. ii. 5, 7. Luke ig10.
TOVTO Xe'y, on del TOVS diro\- ?^ 7p o wos- roi) dvOpdanov
\vp.evovs o-u&iv . . . ovTots Kal 6 &Tr)o~ai Kal o->o~ai TO aTroXwXo's.
Xptoros r)6f\r)(rcv crSxrai TO. drro\-
\VfJLfVa, Kal 0-(0<TfV TTOXXOUJ, fX$G>I/
KCU Ka\o-asfjfJias fjdr] dnoXXvpevovs.
Here, in spite of certain echoes(e. g. eA.0o>z> /ecu KaXeVas) of
ii. 4, discussed below (30), there might be good reason to suspect
allusion to the passage in Luke, but for the fact that Clement
certainly uses at least one non-canonical Gospel.
(28) 2 Clem. xiii. 4. Luke 6 32>35
. Didache i. 3.
orav yap dKovo~a>o~iv KOI el dyajrare rovs iroia yap x^PLf>
*av
Trap f]p,)v OTI Xeyft 6 dyan>VTas v/ias, Tro/a dyandre TOV? dyaTratv-
Qeos, Ov x^Pls v/juv el vfuv x<*pu '<"*' . ray v/xas ; . . . v/mj 8e
dyaTrare rovs dyairSaVTOS TrXrjv dyairdre TOVS e^- dyandrf TOVS fitcroOi/ras
v/uas, aXXaX!^Pls VP*V &poi>s vpav . . . Kal eorai v/xas, Kal
oi>xecT
el dyairdre rovs exQpovs 6 p.i(r6bs vpav rroXvs. e^^pdi/.
Kal TOVS fiiaovvTas vpds.
No sure argument for the use of Luke can be based on this
passage. It departs considerably from Luke's wording ;while
it is simply as one of*
God's oracles'
(ra Ao'yia ToO 0eoii) found
on Christian lips that it is cited. The addition of Kal TOVS
v^as finds parallels in Did. i. 3 and Justin, Apol. i. 15
TOVS jutcrowras v^as. Such a variant for rovs ex^povs
would arise naturally in common use as a more exact anti-
thesis to dyaTrare. Possibly, however, 2, Clement quotes the
whole saying as known to him in an apocryphal Gospel.
UNCLASSED
(29) 2 Clem. viii. 5. Luke i610
f.
Xey yap 6 Kvpios ev rw euayyeXtV 6 TTLO-TOS ev eXa^tarw /eat cv TroXXw
Ei TO piKpbv OVK Tr)pr)craTe, TO peya TTIO-TOS eVn . . . el ovv lv raiddiKq>
TLS vfuv 8a><r; \eya> yap vfiiv OTI/na/zcoi/a mo-Tol OVK cyevO~de, TO
6 irio-Tos fv eXa^iora) Kal ev TroXXoJ dXrjOivbv ris vfuv TnoreiWi ;
TTtOTOff fOTLV.
Iren. Adv. Haer. ii. 34, 3' Et ideo Dominus dicebat ingratis
exsistentibus in eum : Si in modico fideles non fuistis, quod magnumest quis ddbit vobis ? significans quoniam qui in modica temporal!vita ingrati exstiterunt ei qui earn praestitit, iuste non percipientab eo in saeculum saeculi
longitudinem
dierum.
Cf. Hippol. Refut. X. 33 vrraKove TW TTfTroirjKOTi Kalp,r] avriftcuve vvv, iva
firlT(f /UK/up
TTiorbf (vpedcls Kal TO peya Trtorev^i/at
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II CLEMENT 133
While the latter part of Clement's citation of Christ's words
'in the Gospel' agrees exactly with the beginning of the
passage in Luke, its former part differs so widely that it is
best to regard the whole as quoted from another source
altogether. For Irenaeus, followed by Hippolytus, discoun-
tenances the idea that the deviation of form is accidental (or
represents a glossing of Matt. 2521 23
).That Irenaeus is
not quoting Luke j6n seems clear from the way in which
he introduces the words, viz. 'Dominus dicebat ingratis ex-
sistentibus in eum,' which (a) does not suit Luke's context
[rather that of Matt. 2514"30
],while
(b) dicebat is not his
usual phrase in citing a definite passage in our Gospels, but
points rather to some logion handed down as characteristic of
his attitude to a class of hearers. Thus, whatever the exact
relation of the saying in our two witnesses, they point to its
currency outside our Gospels ;and if we may argue from the
divergence in form OVK crrjpr/o-are (which must stand, in view
of what follows) and fideles non fuistis it was not confined
to one circle before Irenaeus's day. Cf. (31), which relates to
the same context in Luke (i613
),also (34).
(II) The Synoptic Tradition.
(30) 2 Clem. ii. 4. Matt. Q13
;Mark 2
17
rat eVe'pa8e ypaxfi Xe'yet ZTI Oi< (Luke 5
32
).
r)\6ov KaXttrai SiKaiovs, aXXa apap- ov(yap, Matt.) rj\6ov KaXeVat
,aXXa ap.apTa>\ovs.
Cf. Barn. V. 9 Iva fi# OTI OVK rj\6ev KoXevai. ducaiovs, aXAa apap-
TO)\OVg.
The parallelism with our two first Synoptics (Luke has OVK.
\ri\vOa . . . ctj perfooiav) is exact; and Clement, unlike
Barnabas, cites it as 'a scripture/ But what the Gospel
writing referred to may be, is a question complicated by
Clement's known use of some source distinct from our
Gospels; see Introduction ad fin.
(31) 2 Clem. vi. i f. Luke i6ls
; Matt. i626
.
Xey 8e 6 Kvpios' Ovfcfc olKerrjs
Verbally
as Luke i613
;Matt.
dvvl wpiois 8ov\vciV eav 624
lacks OIKC
KOI 0eo) fiovXevftv *ai
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i 34 THE N. T. IN THE APOSTOLIC FATHERS
fta/Ao>va, do-vfj.q>opov fjfuv eorriv. Tt Nearer Matt. i6 26
(cf.Mark
yap TO o(p\os, fdv TIS TOV /coV/zov 816
)than Luke p
25
;neither
0\OVKCp$t)0-T), TTjV
df
^VxfjV frfJUtodf]haS Ti TO
O<pf\OS',
It looks as if Clement knew both Matthew and Luke, or a
document based on them (cf.Introd. ad
fin.).
(32) 2 Clem. ix. n. Luke 821
.
KOI yap cirrev 6 Kvpios' 'ASfX^ot MTr)P Mv /cat d8e\(poi pov OVTO'I.
fjiovovToi flaw, 01 noiovvTfS TO QeXrjpa io~iv ol TOV \6yov TOV Qcov
TOV TTUTpOS fJ-OV.Kttl 7TOIOVVTS.
Matt. i2 49 f- (Mark s3
tfiou, r) p.r)TT)p p,ov KO\ ol
fjiov* OO-TLS yap aviroirjo-rj
TO
TOV Trarpos /AOV ToO V ovpavols, avros
,KT\.
Epiphanius, Haer. xxx. 14 OVTOI flo-iv ol dScX^oi p.ov mlfj MTTJP, ol
rrotovvres TO. 6e\fjp,aTa TOV naTpos pov.
Clem. Alex. Ed. Proph. 20 ayci ovv els \(vdfplav Triv TOV rraTpbs
o~vyK\r)pov6fj.ovs vlovs Kal (f)i\ovs' *A8eX(|)oi p.ov ydpt <pi]o~lv6
O~VyK\7]pOv6p,Ol ol TTOlOVVTfS TO 6f\T)p.a TOV TTttTpOS (J.OV.
Here we seem to have a fusion of the structure of Luke
with the phrasing of Matthew. Yet the resemblance between
2 Clement and the Eel. Proph. suggests that these both
knew the saying in the same form, whether written or in
traditional use.
Epiphaniusseems to be
citingthe Ebionite
Gospel, or our Gospels loosely in his own words. See also (35).
(33) 2 Clem. iii. 4 (cf. 5). Mark i2so
,cf. Matt. 22
37
;Luke
e o\r)s Kapdias Kal o\rjs TTJSIo
oiavoias.
* A reference ultimately to Deut. 6 5;but as both words
biavoias and Kapbias do not seem to occur in that passage in
any one text of the LXX, we must suppose that the writer
had in mind the saying rather as it is quoted in the Gospels,
especially Mark xii. 30 ef 0X779 TTJS Kapbias a-ov . . . KOL tf oXrjs
rijs biavoias <rov . . . (comp. Matt. 2237
;Luke io27
).'So
Lightfoot ad loc. Yet Mark may follow a current LXX text.
The same may be said of Clement's deviation from Cod. B of
the LXX in the quotation from Isa. 3913 which immediately
follows. This appears in a form found also in i Clem. xv. 2
and closely related to NAQ of the LXX. See p. 62.
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II CLEMENT
(III) Apocryphal Gospels.
Luke is27
.
Kaifpct, Aey<a vfuv, OVK otSa irodev
eo~T' aTrbVrr/re dir ep.ov jrdvrfs epyarai
(34)2 Clem. iv. 5.
8l<Z TOVTO . . . flTTfV 6 KuptOff
['irycroCy, Syr., cf. V. 4]''Eai; yT
fJ.fT e/LloO 0~VVr)yp.VOlV TO) KoXTTO) [JLQV,
Kal/LIT) rrotT/Te TOS eVroAas /zou,
OTTO-Matt *7
23
/3uXo) vpay Kai epw V/LUJ/J vTrayeTe OTT'\ / / > ~
> ~ > TJVt -
//j> i / Kai TOTe ouoXoyrjo'a) avTot? OTI
efj.ov }OVK oioa vp.as irooev fo~Te
} cpyaTai ^ t / >
/ OvoeTTOTf eyvo)v vuas' aTrovcopeiTe a?r
avofjuas. > * >y \ > /
e/zou ot pyaop.cvoi TTJV avopiav,
Ps. 69
aTTOO-TTiTe aV e/zoO irdvTfs olepya^o/Lt/ot TT)I/ dvopiav.
Justin, Apol. i. l6 Kai Toree'pai avTois* aTro^copftTe OTT* e/noO, epyaTai
T^ dvop.ias, cf. Dial. 76 Kait'pa) avTots* ara^wpetTe OTT* e/zov.
The points in common with Luke, v/iui>,ov/c ot8a . . . iroOev
eore, epyarai, point to knowledge of the saying in his form
rather than Matthew's. Nor need the setting be different from
Luke's, as would be the case if its imagery were that of sheep
and their shepherd, as in Isa. 4O11
. This, indeed, would suit
the thought of the whole section iii. 2 (or iv. 2)v. 4. But
another interpretation of a-vvr\y^voi is possible, which would
make it continue the imagery of Luke if1
e^ayo/uez;
ev&iriov a-ov, KT\. Yet compare (29), (35).
(35)2 Clem. v. 2-4.
Xe'yet yap 6 Kvptof, Eaeo^e coy
dpvia ev /zeVco XVKQJV' aVoKpi$eis 8e
6 HeTpos avTcoXe'yei*
'Eav ovv dia-
(TTrapa^aja iv ol Xvxot TO dpvia
6 'Irjo~ovs T<5 IleTpa)' MT) 0oj3
Ta dpvia TOVS \VKOVS(J.CTO.
TO aVo-
Oavelv avTa' Kaiv/aftv p.
Lukeio3
; Matt. io16
.
ISov, eyo)aTrofrreXXa) vp>ar
apvas (7rpo/3ara, Matt.) eV
TOVS aTTOKTCvvovTa? VJJLO.SKal
v/juv 8vvap,vovs Troietj/,aXXa
TOV p.ra TO dnoOaixlv vfj.ds
eovcriav ^v\fjs Ka
fta\clv els yeevvav Trvpos.
Lukei2 4 f-
/i^ (po^r)6f)TfOTTO roil/ aTTOKTeivovrtov
TO (roi/xa Kai ^iera rai5ra/LIT)
TTfpio-o-OTfpovTI
iroifjo~ai
TOV fJifTa TO aTTOKTclvai e
fH$a\civ fls TTJV yecvvav.
Matt. io28.
^r)6rJT (atro). .
r) 8vvap,vo>v dnoKTcivai' (pof3r]6r)T
de fjioXXov TOV dwdpevov Kal"^rv^riv
Kai crco/zu aTroXecrat eVyffvvrj.
Justin, Apol. 1. 19 W (pofcto-Qe TOVS dvaipovvras vfj.ds Kai /jera raura/IT)
8vvaij.vovs TITToifja-ai, ewre, (po^r)6r]T de TOV /zero TO diroOaveiv dvvdpcvov Kai
\l^v^r)VKai
(rco/LiaeZs yeevvav efifSaXelv.
Here the phenomena of 2 Clem. (34), (29) recur, viz. closer
verbal resemblance (in the parts common) to Luke than to
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136 THE N. T. IN THE APOSTOLIC FATHERS
Matthew, though the reference to ^v^r) Kal o-w/xa is found only
in Matthew where moreover both passages occur in the same
discourse. The like is true of Justin's citation, which also
shows the change of construction from<j>ofir]OrJT
airo to
<o/3eto-0e with accusative. All this points to the use byClement of a source fusing the forms found in Luke and
Matthew (as Justin does), and adding fresh matter, in the
form of question and answer, tending to connect two logia
not thus connected even in Matthew, where they are in the
same address. In this same source (ut vid.) the idea of
Christ's lambs is perhaps also introduced to give a context
to another logion (see above). [Whether this source be
identical with that used in xii. 2, which was probably the
Gospel according to the Egyptians, may be considered an open
question. Its character corresponds more nearly to what we
know of the Oxyrhynchus Sayings of Jesus, than to that
Gospel as usually conceived. But it is quite likely that the
Egyptian Gospel embodied much matter from earlier Gospels,
including the Oxyrhynchus'
Sayings'
or Gospel (?cited by
Clem. Alex. Strom, ii. 9. 45 as the local Gospel /car' 'E/Spauws) ;
in which case the Gospel according to the Egyptians may be
the one source cited by 2, Clem, throughout. J. V.B.]
(36)
2 Clem. xii. 2. Clem. Alex. Strom, iii. 13, 92.
CTTfp&TrjOels yap O.VTOS 6Kvpios
Sia rot)ro rot, 6 Kao~o~iavos <f>r)<n,
VTTO TWOS, 7TOT6 fjci avTovf] /3a(TiXei'a, irvvdavop.evr)s TTJS 2aXa>fi?7? TTOTC yva-
eiTTfV' "Orav o~Tai ra Svo ev}Kai TO orQfjo-eTai TO
jrept&v
fjpero, e0j; 6
eo> ws TOra>,
Kai TO apcrev fiera rrjs Kvpios' "Orav TOrrjs alo~xvvr)s ei/Su/ia
QrjXeias OVTC apcrfv ovrt 6fj\v. Trarfja^Tc Kai orav yevrjratra 8vo cv,
Kai TO appev peTO. TTJS BrjXeias OVTC
appcv ovTf 6r)\v.
Clem. Alex, vouches that what Cassian cites occurs in the
Gospel Kar* Atyvwrtovj, and it looks as if 2 Clement quotes
from the same passage. Only 2 Clement omits its opening
clause, as not to his purpose (perhaps as liable to Encratite
exegesis) ;while Cassian omits the third clause, Kal TO ea> ws
TO ea-a), as not to his purpose.
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J37
TABLES OF RESULTS
TABLE I
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I38
TABLE II
The following classification is not in all cases to be taken
strictly, but in the light of the qualifications indicated in the
body of the work itself. References to'
Synoptic Tradition'
have been omitted altogether, as not seeming to admit of anysuch classification.
Barnabas. B Rom.
C Eph. Heb.
D Matt, i Cor. 2 Cor. Col. I Tim. 2 Tim. Titus, I Pet.
Unclassed : Luke, John, Apoc.
Didache. (i)
' Two Ways'
: D ? Acts, Rom.
Unclassed : Heb. Jude.
(ii) Rest: B Synop. Trad.
C? Matthew.
D Luke, i Cor. i Pet.
Unclassed: John.
1 Clement. A Rom. i Cor. Heb.
C Acts, Titus.
D 2 Cor. Gal. Phil. Col. I Tim. I Pet. I John, Apoc.
Ignatius. A i Cor.
B Matt. John, Eph.
C Rom. 2 Cor. (?),Gal. Phil, i
Tim.2 Tim. Titus.
D Mark (?), Luke, Acts, Col. I Thess. (?), 2 Thess. (?),
Philem. (?), Heb. i Pet.
Polycarp. A i Cor. i Pet.
B Rom. 2 Cor. Gal. Eph. Phil. 2 Thess. i Tim. 2 Tim.
C John, Acts, Heb. i John.
D Col.
Hermas. B i Cor. Eph.C Matt. Mark, Heb. Jas.
D Luke, John, Acts, Rom. i Thess. i Pet.
2 Clement. C Matt. Heb.
D Luke, I Cor. Eph. Jas. i Pet.
Unclassed : Rom. i Tim. 2 Pet. Jude.
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139
INDEX OF NEW TESTAMENT PASSAGES EXAMINED
MATTHEW
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140 INDEX I
JOHN
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INDEX I 141
PHILIPPIANS
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142 INDEX I
2 PETER
i JOHN
f:
15
2 JOHN7
JUDE22 f
Page
15
APOCALYPSE
2210
.
Page16
no16
i?
17,58
II
INDEX TO PASSAGES OF THE APOSTOLICFATHERS EXAMINED
BARNABAS
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INDEX II 143
IGNATIUS
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144 INDEX II
SHEPHERD or HERMASVis. III. ix. 8
III. ix. 10
III. xi. 3 .
III. xiii. 3IV. ii. 4 .
IV. ii. 6 .
IV. iii. 4 .
II CLEMENT
i. 6 .
i. 8 .
ii. 4 .
ii- 5> 7
iii. 2
*age
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