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Apocrypha of the New Testament
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Introductory Notice to Apocrypha of the New Testament.
[1717] Ps. ii. 9; Rev. xi. 5, xix. 15.
[1719] It was Herod Antipas who ordered John to be beheaded.
[1721] The Salome here mentioned was, according to two of the mss. of Pseudo-Matthew, the third husband of Anna, Mary’s mother, and the father of Mary the wife of Zebedee. But compare Matt. 27.56; Mark 15.40.
[1723] One the subject of guardian angels, see Shepherd of Hermas, iii. 4; Justin, Apol., ii. 5, Tryph., 5; Athenagoras, Legat., 10, 20; Clem. Alex., Strom., vi. 17.
[1724] This clause looks like an interpolation. But the doctrine of purgatory was held from an early date. Clem. Alex., Pædag., iii. 9; Strom., vii. 6; Origen against Celsus, v. 14, 15.
[1725] Note the change from the first person.
[1726] Here the Coptic has: This is the end of the life of my beloved father Joseph. When forty years old he married a wife, with whom he lived nine (? forty-nine) years. After her death he remained a widower one (or two) year: and my mother lived two years in his house before she was married to him, since he had been ordered by the priests to take charge of her until the time of her marriage. And my mother Mary brought me forth in the third year that she was in Joseph’s house, in the fifteenth year of her age. My mother bore me in a cave (this seems a mistranslation for mystery), which it is unlawful either to name or seek, and there is not in the whole creation a man who knows it, except me and my Father and the Holy Spirit. It is to be noted that the last clause is omitted in the Coptic. The phrase one essence was first used in regard to the doctrine of the Trinity by Augustine.
[1730] The Sahidic has: Joseph entreats Jesus to pardon him likewise, because when, once upon a time, He had recalled to life a boy bitten by a cerastes, he (Joseph) had pulled His right ear, advising Him to refrain from works that brought hatred upon Him. See Second Gospel of Thomas, chap. 5.
[1732] The argument of the Sahidic is: He sends for Joseph’s sons and daughters, of whom the oldest was Lysia the purple-seller. They all wept over their dying father.
[1733] Barnabas, 15; Hermas, i. 3; Irenæus, Contra Hær., v. 33; Justin, Tryph., 81; Tertullian, Adv. Marc., iii. 24. Caius and Dionysius imputed grossness and sensuality to Cerinthus, because he spoke of the wedding feast of the thousand years.
[1734] All the fathers placed the purgatorial fires, as the Greek Church does now, at the day of judgment. Augustine was the first who brought forward the supposition that the purification took place in Hades before the day of judgment. Haag, Histoire des Dogmes, ii. 323.
[1737] Comp.Rev. xi. 3-12.
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