[299:1] Clementis R. quae ferentur Homiliae xx. nunc integrae. Ed. A. R. M. Dressel.

[300:1] Comment. in Genesin Philoc., 22.

[300:2] Hilgenfeld considers Recog. 4-6, Hom. 7-11, a version of the Periodoi Petrou. Die ap. Vater, p. 291 ff.; Ritschl does not consider that this can be decidedly proved, Entst. Altk. Kirche, p. 204 f.; so also Uhlhorn, Die Hom. u. Recog., p. 71 ff.

[300:3] Synops. Sacr. Script., sub finem.

[300:4] Gesch. N. T., p. 254.

[301:1] See several instances, Hom. 19:2

[301:2] Einl. N. T., p. 115.

[302:1] Credner, Schwegler, Hilgenfeld, Volkmar, Zeller, and others, consider that the author uses the same Gospel as Justin.

[303:1] Tischendorf only devotes a dozen lines, with a note, to the Clementines, and only in connection with our fourth Gospel, which shall hereafter have our attention (Wann wurden u.s.w., p. 90). In the same way Dr. Westcott passes them over in a short paragraph, merely asserting the allusions to our Gospels to be "generally admitted," and only directly referring to one supposed quotation from Mark which we shall presently examine, and one which he affirms to be from the fourth Gospel (On the Canon, p. 251 f.  In the 4th edition he has enlarged his remarks, p. 282 ff.).

[303:2] Hom. 3:52.

[303:3] Hom. 18:15.

[303:4] The Vulgate reads: aperiam in parabolis os meum: loquar propositiones ab initio. Ps. 77:2.

[303:5] Ps. 77:2.

[304:1] Comment. Matt., 13:35.

[304:2] Multa evangelia usque hodie ita habent: Ut impleretur quod scriptum est per Isaiam prophetam, etc. Hieron., Opp. , 7, p. 270 f.

[304:3] Asaph invenitur in omnibus veteribus codicibus, sed homines ignorantes tulerunt illud. To this Credner pertinently remarks: "Die Noth, in welche die guten Kirchenväter durch Porphyrius gekommen waren, erlaubte auch eine Lüge. Sie geschah ja: in majorem Dei gloriam" (Beiträge, i., p. 304).

[305:1] Hom. 18:1-15.

[306:1] Luke 19:23 substitutes epraza for ekomisamên.

[306:2]Kai eulogôs. Sou gar, phêsin, anthrôpe, tous logous mou hôs argurion epi trapezitôn balein, kai hôs chrêmata dokimasai.   Hom. 3:61.

[306:3] Hom. 3:50; 2:51, etc.

[307:1] Credner, Beiträge, i., p. 285; cf. p. 302.

[307:2] Cf. Matt. 12:26.

[307:3] Cf. Matt. 12:34.

[307:4] P.139 ff.

[308:1] Cf. Matt. 8:19-22; Luke 9:57-60, etc.

[308:2] Einl. N. T., p. 115.

[309:1] It is unnecessary to point out the various readings of the three last words in various MSS. Whether shortened or inverted, the difference from the Homily remains the same.

[309:2] Autôn de, eipen, hôs tên kleida -- tês basileias pepisteumenôn, hêtis esti gnôsis, hê moun tên pulên tês zôês anoixai dynatai, di' hês monês eis tên aiônian zôên eiselthein estin, Alla nai, phêsin, kratousi men tên klein, tois de boulomenois eiselthein ou parechousin. Hom. 3:18; cf. Hom. 3:70; 18:15, 16.

[309:3] Ouai, k.t.l. ... hoti kleiete tên basileian tôn ouranôn emprosthen tôn anthrôpôn, humeis gar ouk eiserchesthe, oude tous eiserchomenous aphiete eiselthein. Matt. 23:13.

[309:4] Ouai humin tois nomikois, hoti hêpate tên kleida tês gnôseôs, autoi ouk eisêlthate kai tous eiserchonmenous ekôlusate. Luke 11:52.

[310:1] Cf. Luke 16:17

[310:2] § 2

[310:3] Die Evv. Justin's, p. 340.

[310:4] P. 303 f.; cf. Hom. 18:15, Matt. 13:35

[310:5] Cf. Matt. 7:21

[311:1] See p. 307.

[312:1] Einl. N. T., p. 115.

[312:2] Cf. Hom. 3:73; 13:7.

[312:3] Hom. 2:9

[312:4] Cf. Matt. 15:21-28.

[312:5] "The woman was a Greek, a Syrophoenician. by nation" (ê de gunê ên Ellênis, Zurophoinikissa tô genei), Mark 7:26. "A woman of Canaan" (gunê Chananaia), Matt. 15:22.

[312:6] Matt. 15:23.

[313:1] Mark 7:27-29.

[313:2] Cf. Hom. 13:7.

[313:3] Einl. N. T., p. 115.

[313:4] Although most MSS. have sou in this place, some, as, for instance, that edited by Cotelerius, read humôn.

[313:5] Hom. 3:57.

[313:6] Mark 12:34.

[313:7] On the Canon, p. 251.

[313:8] Cf. Ib., p. 252.

[314:1] Dr. Westcott quotes this reading, which is supported by the Codices B, C, Sinaiticus, and others. The Codex Alexandrinus and a majority of other MSS. read for tois idiois mathêtais, -- "tois mathêtais autou," which is closer to the passage in the Homily. It is fair that this should be pointed out.

[314:2] On the Canon, p. 252, note 1.

[314:3] Hom. 19:20.

[315:1] P. 226, n. 1, p. 235 f.

[315:2] Cf. Matt. 13:39.

[315:3] P. 226, n. 1, p. 235 f.

[315:4] Hom. 9:2; cf. Matt. 25:41.

[315:5] P. 252 ff.

[315:6] Irenaeus, Adv. Haer., 4:6, §§ 1, 3, 7; cf. p. 254 f.

[316:1] Hom. 18: 4, 6, 7, 8, 13, 20.

[316:2] Cf. Matt. 22:29, which is still more remote.

[316:3] Hom. 2:51, 3:50, 18:20.

[316:4] Hom. 2:51.

[316:5] Apost. Constit., 2:36; cf. 37; Clem. Al., Strom., 1:28, § 177; cf. 2:4, § 15; 6:10, § 81; 7:15, §5 90; Origen, in Joan. T., xix, vol. iv., p. 289; Epiphanius, Haer., 44:2, p. 382; Hieron., Ep. ad Minerv. et Alex., 199 (al. 152); Comm. in Ep. ad Ephes., iv.; Grabe, Spicil. Patr., i., p. 13 f., 326; Cotelerius, Patr. Ap. , i., p. 249 f.; Fabricius, Cod. Apocr. N. T., ii., p. 524.

[317:1] Hom. 3:50.

[317:2] Tois de oiomenois hoti ho Theos peirazei, hôs at ai Graphai legousin ephê, 'Ho ponêros estin ho peirazôn, ho kai auton peirasas.   Hom. 3:55.

[317:3] Cf. 5:12.

[317:4] Cf. 1:13.

[318:1] 1 Cor. 1:11,-12; 2 Cor. 11:13, 20 f.; Philip. 1:15-16.

[318:2] Gal. 2:11; cf. 1 Cor. 1:11-12.

[319:1] Epist. Petri ad Jacobum, § 2.   Dr. Westcott quotes this passage with the observation, "There can be no doubt that St. Paul is referred to as 'the enemy'" (On the Canon, p. 252, note 2).

[319:2] Hom. 2:15.

[319:3] Ib., 2:16.

[319:4] Ib., 2:17.

[319:5] Ib., 2:18.

[319:6] Cf. Hom. 3:59; 7:2, 4, 10, 11.

[319:7] We have already pointed out that this declaration is not in our Gospels.

[319:8] Hom. 11:35; cf. Galat. 1:7 ff.

[319:9] Ib., 17:13 ff.

[320:1] Cf. 1 Cor. 9:1 ff. "Am I not an Apostle? Have I not seen Jesus our Lord?" Cf. Galat. 1:1; 1:12, "For neither did I myself receive it by man, nor was I taught it but by revelation of Jesus Christ."

[320:2] Hom. 17:19.

[320:3] Otto, Ep. ad Diognetum, etc., 1852, p. 11 f.