Kal WKTOi,
{b) The extant quotations may best be classified according to the source :
Clbmbnt op Alexandria cites HG twice —
Strom, ii. 9. 45 : 'as it is written also in the Gospel according to the Hebrews, " He who wonders shall reign, and he who reigns shall rest."'
Strom. V. 14. 96 : 'He who seeks shall not rest until he finds ; when be has found, he shall wonder, and wondering he shall reign, and reigning he shall rest.'
Origen (in Joh. ii. 6) quotes a saying of the Saviour from the Gospel according to the Hebrews as follows : ' My mother, the Holy Spirit, took me just now by one of my hairs t and carried me oflE to the great mountain Tabor.' He repeats the quotation in his Homilies on Jeremiah (xv. 4). It is evi- dently from a description of the Temptation, where Jesus had not His disciples beside Him, as He had at the Transfiguration. Origen quotes the passage in order to prove that the Word came into being through the Spirit ; he adds that if one reads Mt 1250 one cannot have any difficulty about understanding how the Spirit could be called the mother of Christ. In the Gospel, Jesus is the Son of the Spirit (= Wisdom ; cf. Wis 1*^ 9i7, Lk 7aJ-B5)
The Latin version of his Commentary on Matthew (19i6ff.) has the following passage : ' it is written in a Gospel called the Gospel according to the Hebrews (if anyone cares to receive this not as an authority but in illustration of the question before us),t " the other § rich man said to him. Master, what good thing shall I do to live? He said to him, Man, do the Law and the prophets. He answered him, I have done them. He said to him. Go, sell all you possess and divide it among the poor, and come, follow me. But the rich man began to scratch his head, and was not pleased. And the Lord said to him, How do you saj', I have done the Law and the prophets? For it is written in the Law, You shall love your neighbour as yourself. And lo, there are many brothers of yours, sons of Abraham, clothed in filth, dying of hunger, while your house is fuU of many goods, and nothing at all goes out of it to them. And turning he said to Simon his disciple, who was sitting beside him, Simon, son of John, it is easier for a camel to enter by the eye of a needle than for a rich man to enter the kingdom of heaven."'
This popular version of the story recounted in the Synoptic Gospels taUies partly with Mt. and partly with Lk. ; if it represents a conversation at some rich man's table (Meyer), thia is a Lucan affinity, for in Lk. (1818), as distinguished from Mt. and Mk., the incident is not described as an open-air episode.
EusEBius declares that the story of the woman accused of many sins before the Lord, which Papias quotes, was contained in the Gospel according to the Hebrews (BE iii. 39. 16). In Theophan. Syr. iv. 12(ed. Gressmann,19U4, p. 183f.):|| 'the reason of the divisions between souls that take place in households [Mt 10 34-38] He taught — as we have found in one place in the Gospel which exists in Hebrew among the Jews, where it is said, " I (will) choose for myself the excellent [or, worthy] whom my Father in heaven gave to me." ' On the authority of Mai, another quotation from this Gospel has been usually referred to the Theophania, viz. : 'Since the Gospel which has reached us in Hebrew characters pronounces the threat not against the man who hid the money but against him who lived riotously — " for he had 1 three servants, one who spent the master's substance with harlots and flute-girls,** one who multiplied it, and one who concealed the talent ; the one was accepted, the other was nierel3' blamed, and the third was shut up in prison" — I judge that, according to Matthew, the threat immediately following the conclusion of the word spoken
« Cf. below, p. 495.
t From the Jewish story of Bel and the Drarjon (v.36), where an angel lifts Habakkuk by the hair of his head and transports him to Babylon (cf. Ac 8-<^). In the Christian Haggada, the hairs become a single hair, which reminds us of Ezk 83.
X Origen hesitates to quote this Gospel as Scripture, not because it is heretical, but because the canon of the four Gospels was now dominant — as it had not been when Clement wrote.
§ So there were two : for Matthew's duplications, cf. 8®* 2030,
II On this passage, cf. J. A. Eobinson in Expositor, 5th ser., V. [1897J 194 f.
11 Or, ' it contained ' (irepieix^v) — in which case we have only a eunmiary, not a verbal quotation.
** This phrase recurs in an Oxyrhynchite fragment (see p. 499).
GOSPELS (UNCANONICAL)
GOSPELS (UNCANONICAL) 493
against him who did nothing does not apply to him, but was spoken by way of epanalepsis with reference to the man formerly mentioned, who had eaten and drunk with drunkards.' But Gressmann shows that this passage does not belong to the Theophania (cf. his ed. § 29) ; it belongs either to some other author altogether or to some other treatise of Eusebius (TU XXX. 3 [1906] 363). The version of the parable given in this ex- tract witnesses to the dissatisfaction which was felt at an early date with what seemed to be the severe verdict of Mt 2529-30.