|SV||Durft iemand van ulieden, die een zaak heeft tegen een ander, te recht gaan voor de onrechtvaardigen, en niet voor de heiligen?|
|Steph|| τολμα τις υμων πραγμα εχων προς τον ετερον κρινεσθαι επι των αδικων και ουχι επι των αγιων
|Trans.||tolma tis ymōn pragma echōn pros ton eteron krinesthai epi tōn adikōn kai ouchi epi tōn agiōn|
AlgemeenZie ook: Heilige
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Durft iemand van ulieden, die een zaak heeft tegen een ander, te recht gaan voor de onrechtvaardigen, en niet voor de heiligen?
- Clement Stromata 7 84 § 3
- Clement Stromata 7.14 - For in the first Epistle to the Corinthians the divine apostle says: “τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐχὶ ἐπὶ τῶν ἁγίων; ἢ οὐκ οἴδατε ὅτι ἅγιοι τὸν κόσμον κρινοῦσι; καὶ τὰ ἑξῆ. The section being very long, we shall exhibit the meaning of the apostle’s utterance by employing such of the apostolic expressions as are most pertinent, and in the briefest language, and in a sort of cursory way, interpreting the discourse in which he describes the perfection of the Gnostic. For he does not merely instance the Gnostic as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined “to pray for enemies.” To say, then, that the man who has been injured goes to law before the unrighteous, is nothing else than to say that he shows a wish to retaliate, and a desire to injure the second in return, which is also to do wrong likewise himself. And his saying, that he wishes “some to go to law before the saints,” points out those who ask by prayer that those who have done wrong should suffer retaliation for their injustice, and intimates that the second are better than the former; but they are not yet obedient, εὐπειθεῖς here substituted by Sylburgius for ἀπειθσῖς. May not the true reading be ἀπαθείς, as the topic is ἀπαθεια? if they do not, having become entirely free of resentment, pray even for their enemies. It is well, then, for them to receive right dispositions from repentance, which results in faith. For if the truth seems to get enemies who entertain bad feeling, yet it is not hostile to any one. “For God makes His sun to shine on the just and on the unjust,” Matt. v. 45. and sent the Lord Himself to the just and the unjust. And he that earnestly strives to be assimilated to God, in the exercise of great absence of resentment, forgives seventy times seven times, as it were all his life through, and in all his course in this world (that being indicated by the enumeration of sevens) shows clemency to each and any one; if any during the whole time of his life in the flesh do the Gnostic wrong. For he not only deems it right that the good man should resign his property alone to others, being of the number of those who have done him wrong; but also wishes that the righteous man should ask of those judges forgiveness for the offences of those who have done him wrong. And with reason, if indeed it is only in that which is external and concerns the body, though it go to the extent of death even, that those who attempt to wrong him take advantage of him; none of which truly belong to the Gnostic. And how shall one “judge” the apostate “angels,” who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? “Why do ye not rather suffer wrong?” he says; “why are ye not rather defrauded? Yea, ye do wrong and defraud,” 1 Cor. vi. 7, 8. manifestly by praying against those who transgress in ignorance, and deprive of the philanthropy and goodness of God, as far as in you lies, those against whom you pray, “and these your brethren,”—not meaning those in the faith only, but also the proselytes.
- Tertullian Modesty - chiding them likewise because "brethren" were not "judged at the bar of the saints:"
- Didascalia apostolorum 11
- Clementine Homily 10 § 1
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Durft iemand van ulieden, die een zaak heeft tegen een ander, te recht gaan voor de onrechtvaardigen, en niet voor de heiligen?____
- Lacune in minuscule 122, δ 258 (C.R. Gregory, Textkritik des Neuen Testamentes, p. 153): Hand. 1:1-14; 21:15-22:28; Rom. 1:1-7:13; 1 Cor. 2:7-14:23; 1 Joh. 4:20-Judas einde;
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