It is unfortunate that there are not sufficient materials for determining the date of the Clementine Homilies. Once given the date and a conclusion of considerable certainty could be drawn from them; but the date is uncertain, and with it the extent to which they can be used as evidence either on one side or on the other.
Some time in the second century there sprang up a crop of heretical writings in the Ebionite sect which were falsely attributed to Clement of Rome. The two principal forms in which these have come down to us are the so-called Homilies and Recognitions. The Recognitions however are only extant in a Latin translation by Rufinus, in which the quotations from the Gospels have evidently been assimilated to the Canonical text which Rufinus himself used. They are not, therefore, in any case available for our purpose. Whether the Recognitions or the Homilies came first in order of time is a question much debated among critics, and the even way in which the best opinions seem to be divided is a proof of the uncertainty of the data. On the one side are ranged Credner, Ewald, Reuss, Schwegler, Schliemann, Uhlhorn, Dorner, and Lücke, who assign the priority to the Homilies: on the other, Hilgenfeld, Köstlin, Ritschl (doubtfully), and Volkmar, who give the first place to the Recognitions [Endnote 162:1]. On the ground of authority perhaps the preference should be given to the first of these, as representing more varied parties and as carrying with them the greater weight of sound judgment, but it is impossible to say that the evidence on either side is decisive.
The majority of critics assign the Clementines, in one form or the other, to the middle of the second century. Credner, Schliemann, Scholten, and Renan give this date to the Homilies; Volkmar and Hilgenfeld to the Recognitions; Ritschl to both recensions alike [Endnote 162:2]. We shall assume hypothetically that the Homilies are rightly thus dated. I incline myself to think that this is more probable, but, speaking objectively, the probability could not have a higher value put upon it than, say, two in three.
One reason for assigning the Homilies to the middle of the second century is presented by the phenomena of the quotations from the Gospels which correspond generally to those that are found in writings of this date, and especially, as has been frequently noticed, to those which we meet with in Justin. I proceed to give a tabulated list of the quotations. In order to bring out a point of importance I have indicated by a letter in the left margin the presence in the Clementine quotations of some of the peculiarities of our present Gospels. When this letter is unbracketed, it denotes that the passage is only found in the Gospel so indicated; when the letter is enclosed in brackets, it is implied that the passage is synoptical, but that the Clementines reproduce expressions peculiar to that particular Gospel. The direct quotations are marked by the letter Q. Many of the references are merely allusive, and in more it is sufficiently evident that the writer has allowed himself considerable freedom [Endnote 163:1].
Exact. |Slightly variant. | Variant. | Remarks. | | | (M.) | |8.21, Luke 4.6-8 |narrative. | | (=Matt. 4.8-10), | | | Q. | | |3.55, [Greek: ho | | | ponaeros estin | | | ho peirazon.], | | | Q. | | |15.10, Matt. 5.3; | | | Luke 6.20. | M. |17.7, Matt. 5.8. | | (M.) |3.51 } Matt. 5. | |repeated |Ep. Pet. 2} 17,18. | | identically. | |11.32, Matt. 5. |highly condensed | | 21-48. | paraphrase, | | | [Greek: oi | | | en planae.] | { Matt.5.44,| |allusive merely. |12.32 { 45(=Luke | | |3.19 {6.27, 28, | | | {35). | | M. |3.56, Matt. 5.34, | | | 35, Q. | | M. |3.55} Matt. 5.37. | |repeated identi- |19.2} Q. | | cally; so | | | Justin. (M.) | |3.57. Matt. 5.45. | | | Q. | | | {|oblique and allu- | |12.26 {| sive, repeated | |18.2. {| in part simi- | |11.12 {| larly; [Greek: | | {| pherei ton | | {| hueton]. M. |3.55, Matt. 6,6, Q. | | 19.2, Matt.6.13 | | | Q. | | | (M.) |3.55, Matt. 6.32; | |combination. | 6.8 (=Luke 12.30.)| | | |18.16, Matt. 7.2 |oblique and allu- | | (12). | sive. |3.52, Matt. 7.7 | |[Greek: euris- | (=Luke 11.9). | | kete] for | | | [euraeskete] | | | in both. (L.M.) |3.56, Matt. 7.9-11 | |striking divi- | (=Luke 11.11-13) | | sion of pecu- | | | liarities of | | | both Gospels. | |12.32} Matt. 7.12 |repeated di- | |7.4 } (=Luke | versely, | |11.4 } 6.31. | allusive. (M.) |18.17, Matt. 7. |(omissions), Q. | | 13,14. | | | |7.7. Matt. 7.13, |allusive para- | | 14. | phrase. (L.) |8.7, Luke 6.46. | | |11.35, Matt. 7.15. | |Justin, in part | | | similarly, in | | | part diversely. (M.) |8.4, Matt. 8.11, |(addition), Q. |Justin diversely. | 12 (Luke 13.29). | | |9.21, Matt. 8.9 | |allusive merely. | (Luke 7.8). | | (M.) |3.56, Matt. 9.13 |(addition), Q. |from LXX. | (12.7). | | (L.M.) | | {Matt. 10. |{ | | { 13, 15= |{ | | { Luke 10. |{ | |13.30, { 5,6,10- |{mixed pecu- | | 31. { 12 (9.5) |{ liarities, | | { =Mark |{ oblique and | | { 6.11. |{ allusive. (L.M.) |17.5, Matt. 10.28 | |mixed peculia- | (=Luke 12,4, 5), Q.| | rities; Justin | | | diversely. | |12.31, Matt. 10. |allusive merely. | | 29, 30 (=Luke | | | 12.6, 7). | |3.17 {Matt. 11.11. | |allusive. | {Luke 7.28. | | |8.6, Matt. 11.25 |(addition)+. |perhaps from | (=Luke x.21). | | Matt. 21.16. (M.) | |17.4 } |{ | |18.4 }Matt. 11.27 |{repeated simi- | |18.7 } (=Luke |{ larly; cp. | |18.13} 10.22), Q.|{ Justin, &c. | |18.20} | M. 3.52, Matt. | | | (M.) |+19.2. Matt. 12. | |[Greek: allae | 26, Q. | | pou.] (M.L.) |+19.7, Matt. 12. | | | 34 (=Luke 6. | | | 45), Q. | | M.11.33, Matt. |(addition), Q. | | 12.42. | | | |11.33, Matt. 12. | | | 41 (=Luke 11. | | | 32), Q. | | (M.L.) |M.53, Matt. 13. | | | 16 (=Luke 10. | | | 24), +Q. | | M.18.15, Matt. | | | 13.35+. | | | Mk. |19.20, Mark 4.34. | | M. |19.2, Matt. 13. | | |39, Q. | | M.3.52, Matt. 15.| | | 15 (om. [Greek:| | | mou]), Q. | | | | | {Matt. 15. |narrative. | |11.19 {21-28 | | | {(=Mark |[Greek: Iousta | | {7.24-30). | Surophoini- | | | kissa.] (M.) |17.18, Matt. 16. | | | 16 (par.) | | M. | |Ep. Clem. 2, |allusive merely. | | Matt. 16.19. | M. |Ep. Clem. 6, Matt. | |ditto. | 16.19. | | (M.) |3.53, Matt. 17.5 | | | (par.), Q. | | M. | |12.29, Matt. 18. |addition [Greek: | | 7, Q. | ta agatha | | | elthein.] M. |17.7, Matt. 18.10 | | | (v.l.) | | (L.) 3.71, Luke | | | 10.7. (order) | | | (=Matt.10.10). | | | L. |+19.2, Luke 10.18. | | L. | |9.22, Luke 10.20. |allusive merely. L. | |17.5, Luke 18.6- | | | 8, Q. (?) | | |19.2, [Greek: mae |Cp. Eph. 4.27. | | dote prophasin | | | to ponaero], Q. | | |3.53, Prophet like|Cp. Acts 3.22. | | Moses, Q. | (M.) |3.54, Matt. 19.8, | |sense more diver- | 4 (=Mark 10.5, | | gent than | 6), Q. | | words. | | {Matt. 19. |} | |17.4 { 16,17. |} | |18.1 {Mark 10. |}repeated simi- | |18.3 { 17,18. |} larly; cp. | |18.17 {Luke 18. |} Justin. | | 3.57 { 18,19. |} L. | |3.63, Luke 19. |not quotation. | | 5.9. | M.8.4, Matt. 22. | | | 14, Q. | | | (M.) | |8.22, Matt. 22.9. |allusive merely. | | 11. | | | 3.50 {Matt. 22. |} | | 2.51 {29 (=Mark |}repeated simi- | |18.20 {12.24), Q. |} larly. | | 3.50, [Greek: | | | dia ti ou | | | eulogon ton | | | graphon;] | (Mk.) 3.55, Mark | | | 12.27 (par.), | | | Mk. 3.57, Mark | | | 12.29 [Greek: | | | haemon], Q. | | | | |17.7, Mark 12.30 |allusive. | | (=Matt. 22.37). | {|3.18, Matt. 23.2, | | M. {| 3, Q. | | {| |3.18, Matt. 23.13 |repeated simi- {| | (=Luke 11.52). | larly. | |18.15. | (M.) |11.29, Matt. 23. | | | 25, 26, Q. | | (Mk.) {|3.15, Mark 13.2 | | {|(par.), Q. | | {| |3.15, Matt. 24.3 | {| | (par.), Q. | L. {| |Luke 19.43, Q. | | |16.21, [Greek: | | | esontai pseud- | | | apostoloi]. | (M.) |3.60 (3.64), Matt. | |part repeated | 24.45-51 (= | | larly. | Luke 12.42-46). | | (M.) 3.65, Matt. | | | 25.21 (= Luke | | | 19.17). | | | (M. L.) | |3.61, Matt. 25.26,|? mixed peculi- | | 26,27 (=Luke 19.| arities. | | 22,23). | | | 2.51}[Greek: | | | 3.50} ginesthe | | |18.20} trapezitai | | | } dokimoi.] | M. | |19.2. Matt. 25. |[Greek: allae | | 41, Q. | pou.] Justin | | | L. |11.20, Luke 23.34 | | | (v.l.), Q. | | | |17.7, Matt. 28.19.|allusive.
By far the greater part of the quotations in the Clementine Homilies are taken from the discourses, but some few have reference to the narrative. There can hardly be said to be any material difference from our Gospels, though several apocryphal sayings and some apocryphal details are added. Thus the Clementine writer calls John a 'Hemerobaptist,' i.e. member of a sect which practised daily baptism [Endnote 167:1]. He talks about a rumour which became current in the reign of Tiberius about the 'vernal equinox,' that at the same season a king should arise in Judaea who should work miracles, making the blind to see, the lame to walk, healing every disease, including leprosy, and raising the dead; in the incident of the Canaanite woman (whom, with Mark, he calls a Syrophoenician) he adds her name, 'Justa,' and that of her daughter 'Bernice;' he also limits the ministry of our Lord to one year [Endnote 168:1]. Otherwise, with the exception of the sayings marked as without parallel, all of the Clementine quotations have a more or less close resemblance to our Gospels.
We are struck at once by the small amount of exact coincidence, which is considerably less than that which is found in the quotations from the Old Testament. The proportion seems lower than it is, because many of the passages that have been entered in the above list do not profess to be quotations. Another phenomenon equally remarkable is the extent to which the writer of the Homilies has reproduced the peculiarities of particular extant Gospels. So far front being it a colourless text, as it is in some few places which present a parallel to our Synoptic Gospels, the Clementine version both frequently includes passages that are found only in some one of the canonical Gospels, and also, we may say usually, repeats the characteristic phrases by which one Gospel is distinguished from another. Thus we find that as many as eighteen passages reappear in the Homilies that are found only in St. Matthew; one of the extremely few that are found only in St. Mark; and six of those that are peculiar to St. Luke. Taking the first Gospel, we find that the Clementine Homilies contain (in an allusive form) the promises to the pure in heart; as a quotation, with close resemblance, the peculiar precepts in regard to oaths; the special admonition to moderation of language which, as we have seen, seems proved to be Matthaean by the clause [Greek: to gar perisson touton k.t.l.]; with close resemblance, again, the directions for secret prayer; identically, the somewhat remarkable phrase, [Greek: deute pros me pantes hoi kopiontes]; all but identically another phrase, also noteworthy, [Greek: pasa phuteia haen ouk ephuteusen ho pataer [mou] ho ouranios ekrizothaesetai]; with a resemblance that is closer in the text of B ([Greek: en to ourano] for [Greek: en ouranois]), the saying respecting the angels who behold the face of the Father; identically again, the text [Greek: polloi klaetoi, oligoi de eklektoi]: in the shape of an allusion only, the wedding garment; with near agreement, 'the Scribes and Pharisees sit in Moses' seat.' All these are passages found only in the first Gospel, and in regard to which there is just so much presumption that they had no large circulation among non-extant Gospels, as they did not find their way into the two other Gospels that have come down to us.
There is, however, a passage that I have not mentioned here which contains (if the canonical reading is correct) a strong indication of the use of our actual St. Matthew. The whole history of this passage is highly curious. In the chapter which contains so many parables the Evangelist adds, by way of comment, that this form of address was adopted in order 'that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.' This is according to the received text, which attributes the quotation to 'the prophet' ([Greek: dia tou prophaetou]). It is really taken from Ps. lxxvii. 2, which is ascribed in the heading to Asaph, who, according to the usage of writers at this date, might be called a prophet, as he is in the Septuagint version of 2 Chron. xxix. 30. The phrase [Greek: ho prophaetaes legei] in quotations from the Psalms is not uncommon. The received reading is that of by far the majority of the MSS. and versions: the first hand of the Sinaitic, however, and the valuable cursives 1 and 33 with the Aethiopic (a version on which not much reliance can be placed) and m. of the Old Latin (Mai's 'Speculum,' presenting a mixed African text) [Endnote 170:1], insert [Greek: Haesaiou] before [Greek: tou prophaetou]. It also appears that Porphyry alleged this as an instance of false ascription. Eusebius admits that it was found in some, though not in the most accurate MSS., and Jerome says that in his day it was still the reading of 'many.'
All this is very fully and fairly stated in 'Supernatural Religion' [Endnote 170:2], where it is maintained that [Greek: Haesaiou] is the original reading. The critical question is one of great difficulty; because, though the evidence of the Fathers is naturally suspected on account of their desire to explain away the mistake, and though we can easily imagine that the correction would be made very early and would rapidly gain ground, still the very great preponderance of critical authority is hard to get over, and as a rule Eusebius seems to be trustworthy in his estimate of MSS. Tischendorf (in his texts of 1864 and 1869) is, I believe, the only critic of late who has admitted [Greek: Haesaiou] into the text.
The false ascription may be easily paralleled; as in Mark i. 2,
Matt. xxvii. 9, Justin, Dial. c. Tryph. 28 (where a passage of
Jeremiah is quoted as Isaiah), &c.