Clement of Alexandria — Commentary on Scripture

Matthew 5:31-32

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband.

The Stromata Book 2

Matthew 5:42

Alms are to be given, but with judgment, and to the deserving, that we may obtain a recompense from the Most High. But woe to those who have and who take under false pretences, or who are able to help themselves and want to take from others. For he who has, and, to carry out false pretences or out of laziness, takes, shall be condemned.

(as quoted by Nicetas of Heraclea, AD 1100) Nicetas Bishop of Heraclea

Matthew 11:27

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The Instructor Book 1

Matthew 13:31

The word which proclaims the kingdom of heaven is sharp and pungent as mustard, and represses bile, that is, anger, and checks inflammation, that is, pride; and from this word the soul's true health and eternal soundness flow. To such increased size did the growth of the word come, that the tree which sprang from it (that is the Church of Christ established over the whole earth) filled the world, so that the fowls of the air — that is, divine angels and lofty souls— dwelt in its branches.

(as quoted by Nicetas of Heraclea, AD 1100) Nicetas Bishop of Heraclea

Matthew 13:35

At times our Savior spoke the Word to the apostles by means of mysterious sayings. For prophecy says of him: “He will open his mouth in parables, and will declare things kept secret from the foundation of the world.” … The efficacy of the Word itself, being strong and powerful, gradually draws into itself secretly and invisibly everyone who receives it.

The Stromata Book 5

Matthew 13:46

A pearl, and that pellucid and of purest ray, is Jesus, whom of the lightning flash of Divinity the Virgin bore. For as the pearl, produced in flesh and the oyster-shell and moisture, appears to be a body moist and transparent, full of light and spirit; so also God the Word, incarnate, is intellectual light, sending His rays, through a body luminous and moist.

(as quoted by Nicetas of Heraclea, AD 1100) Nicetas Bishop of Heraclea

Matthew 13:55

Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, while knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? "Jude, a servant of Jesus Christ,"— of Him as Lord; but "the brother of James." [Jude 1] For this is true; he was His brother, (the son) of Joseph.

(as quoted by Cassiodorus, AD 585) From the Latin Translation of Cassiodorus

Matthew 18:20

But who are the two or three gathered in the name of Christ in whose midst the Lord is? Does he not by the "three" mean husband, wife, and child? For a wife is bound to her husband by God. If, however, a man wishes to be undistracted, and prefers to avoid begetting children because of the business it involves, "let him remain unmarried," says the apostle, "even as I am." They explain that what the Lord meant was this. By the plurality he means the Creator, the God who is the cause of the world's existence; and by the one, the elect, he meant the Saviour who is Son of another God, the good God. But this is not correct. Through his Son, God is with those who are soberly married and have children. By the same mediation the same God is also with the man who exercises continence on rational grounds.

The Stromata Book 3

Matthew 19:3-12

Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context. After his word about divorce some asked him whether, if that is the position in relation to woman, it is better not to marry; and it was then that the Lord said: "Not all can receive this saying, but those to whom it is granted." What the questioners wanted to know was whether, when a man's wife has been condemned for fornication, it is allowable for him to marry another.

The Stromata Book 3

Matthew 19:3-9

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. What, then, is the law? In order to check the impetuosity of the passions, it commands…

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. What, then, is the law? In order to check the impetuosity of the passions, it commands the adulteress to be put to death, on being convicted of this; and if of priestly family, to be committed to the flames. And the adulterer also is stoned to death, but not in the same place, that not even their death may be in common. And the law is not at variance with the Gospel, but agrees with it. How should it be otherwise, one Lord being the author of both? She who has committed fornication liveth in sin, and is dead to the commandments; but she who has repented, being as it were born again by the change in her life, has a regeneration of life; the old harlot being dead, and she who has been regenerated by repentance having come back again to life. The Spirit testifies to what has been said by Ezekiel, declaring, "I desire not the death of the sinner, but that he should turn." Now they are stoned to death; as through hardness of heart dead to the law which they believed not. But in the case of a priestess the punishment is increased, because "to whom much is given, from him shall more be required."

The Stromata Book 2

Matthew 23:37

Admonition, then, is the censure of loving care and produces understanding. Such is Christ the Educator in his admonitions, as when he says in the Gospel, “How often would I have gathered your children, as a bird gathers her young ones under her wings, and you would not!” And again, the Scripture admonishes, saying, “And they committed adultery with wood and stone and burned incense to Baal.” For it is a very great proof of his love, that, though knowing well the shamelessness of the people that had kicked and bounded away, he notwithstanding exhorts them to repentance and says by Ezekiel, “Son of man, you live among scorpions. Nevertheless, speak to them. Perhaps they will hear.” Further, to Moses he says, “Go and tell Pharaoh to send my people forth; but I know that he will not send them forth.” For he shows both things: both his divinity in his foreknowledge of what would take place and his love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Isaiah, in his care for the people, when he says, “This people honor me with their l…

Admonition, then, is the censure of loving care and produces understanding. Such is Christ the Educator in his admonitions, as when he says in the Gospel, “How often would I have gathered your children, as a bird gathers her young ones under her wings, and you would not!” And again, the Scripture admonishes, saying, “And they committed adultery with wood and stone and burned incense to Baal.” For it is a very great proof of his love, that, though knowing well the shamelessness of the people that had kicked and bounded away, he notwithstanding exhorts them to repentance and says by Ezekiel, “Son of man, you live among scorpions. Nevertheless, speak to them. Perhaps they will hear.” Further, to Moses he says, “Go and tell Pharaoh to send my people forth; but I know that he will not send them forth.” For he shows both things: both his divinity in his foreknowledge of what would take place and his love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Isaiah, in his care for the people, when he says, “This people honor me with their lips, but their heart is far from me.” What follows is reproving censure: “In vain do they worship me, teaching for doctrines the commandments of people.” Here his loving care, having shown their sin, shows salvation side by side with repentance.

The Instructor Book 1

Matthew 26:64

Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, "I am; and you shall see the Son of man sitting at the right hand of power." But powers mean the holy angels. Further, when He says "at the right hand of God," He means the self-same [beings], by reason of the equality and likeness of the angelic and holy powers, which are called by the name of God. He says, therefore, that He sits at the right hand; that is, that He rests in pre-eminent honour. In the other Gospels, however, He is said not to have replied to the high priest, on his asking if He was the Son of God. But what said He? "You say." Answering sufficiently well. For had He said, It is as you understand, he would have said what was not true, not confessing Himself to be the Son of God; [for] they did not entertain this opinion of Him; but by saying "You say," He spoke truly. For what they had no knowledge of, but expressed in words, that he confessed to be true.

(as quoted by Cassiodorus, AD 585) From the Latin Translation of Cassiodorus