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Published online by Cambridge University Press: 03 November 2011
Among the most notable contributions of recent years by classical philologians to New Testament interpretation is E. Norden's Agnostos Theos (Berlin, 1913), a comparison of the Lukan account of Paul's missionary career and preaching with Hellenistic parallels, more particularly the biography by Philostratus of Apollonius of Tyana. As a further example of the same method of literary parallels Norden appends a discussion in the last chapter of this book (Schlussbetrachtung, pp. 277–308) of the famous logion, or saying of Jesus, from the Second Source (Q) on the Son's Knowing the Father and being Known of Him (Mt. 11 25–30 = Lk. 10 21–22).
1 Subsequently republished under the same title in a volume of essays in Christology by the Yale University Press (1911).
2 So e.g. in Schmiedel's article “Die Johanneische Stelle bei Matthäus und Lukas” in Prot. Monatshefte, IV (1900), 15 ff.Google Scholar
3 Clem. Al. Strom, v, 10, 69. In Clem. Hom. xix, 20 it appears in the form “Keep the mysteries for me and the children of my household”; cf. Odes of Sol. viii. 11. Theodotion's rendering in Is. 24 16 was τὸ μυστήριόν μου ἐμοὶ καὶ τοῑς ἐμοῑς (Vlg., secretum meum mihi). This probably represents a pre-Christian targumic tradition the common source of all these variants.
4 The phrase is typically Gnostic. Cf. Cerinthus, ap. Irenaeus, Haer. I, xxvi, 1, as quoted below.
5 Op. cit., p. 293.
6 Evang. Matthaei, Berlin, 1904, p. 57 f. Harnack, Sprüche u. Reden, p. 204. Per contra, Bacon, op. cit., § iv.
7 § IV. Knowing and Being Known of God. Reprint, p. 16.
8 Cf. Lk. 7 47.
9 Cf. Sap. 7 27: “Wisdom … entering into holy souls makes men to be friends of God and prophets.”
10 For the close connection of this and kindred Psalms of Martyrdom with the Deutero-Isaian songs of the Suffering Servant, see Cheyne, The Prophecies of Isaiah (1884), II, pp. 202–204.
11 Is. 49 7; 50 6; 53 3; cf. Sap. 2 12–3 9; and Odes xxviii and xxxi.
12 Cf. Bar. 3 37 of the incarnation of Wisdom in Israel. The verse is suspected, though already quoted by Irenaeus. But no suspicion attaches to Sap. 6–9; 10 16, &c., where Wisdom “enters the soul” of Moses, Solomon, and other “friends of God and prophets,” and makes Israel the chosen “Son” her abiding-place.
13 Ode iv, 1–4 and xxii, 12.
14 Ode xxviii, 14–18; cf. xli, 8 f.
15 Rom. 8 33–39 employs Is. 50 8 f. With this compare Ode Sal. xxviii, 5 f. and Eph. 3 10 f.; 6 12; Col. 2 15.
16 Dt. 4 6–8.
17 Cf. in 2 Cor. 3 4–4 6 a similar comparison of the “ministry of the new covenant,” and its revelation of the “gnosis of the glory of God in the face of Jesus Christ” with the revelation to Moses at Sinai.
18 Cf. Odes of Sol. viii, 17; xxxv, 6, &c.
19 Jer. Targ. on Ex. 32 25.
20 Cf. Ode xxviii, 1 f. and Ecclus. 24 4, 10 f.
21 Above, p. 8.
22 Meines Erachtens sicher.
23 Greek ἀϕθονῶς ἐν τῷ άπλότητι αὐτοῦ, i.e. generously in His liberality. The Syriac has taken ἁπλότητι literally as in Mt. 6 22.
24 Cf. the claim of the revealing ‘Son,’ “All things are delivered to me of my Father.”
25 These verses of Bar. 3 33 f. should be compared also with Odes of Solomon xii and xvi, 12–16.
26 Ode vi, 10, resting on Is. 11 9 and Ezek. 47.
27 P. 288 f.
28 On the meaning of the voice from heaven at the baptism declaring the divine election of the Son, cf. Bacon, art. “The Aorist ɛὐδόκησα in Mk. 1 11,” Journ. of Bibl. Lit. xvi (1897).