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NON-CANONICAL GOSPELS

10

The following are the fragments of the Gospel quoted in our surviving sources.

1

It is written in a certain Gospel that is called “according to the He­ brews” (if in any event anyone is inclined to accept it, not as an authority, but to shed some light on the question we have posed) that another rich man asked [Je­ sus], “Master, what good thing must I do to have life?” He replied to him, “O man, you should keep the law and the proph­ ets.” He responded, “I have already done that.” Jesus said to him, “Go, sell all that you have and distribute the proceeds to the poor; then come, follow me.” But the rich man began to scratch his head, for he was not pleased. And the Lord said to him, “How can you say, ‘I have kept the law and the prophets?’ For it is written in the law, ‘You shall love your neighbor as yourself.’ But look, many of your brothers, sons of Abraham, are clothed in excrement and dying of hunger while your house is filled with many good things, not one of which goes forth to these others.” He turned and said to his disciple Simon, sitting beside him, “Simon, son of Jonah, it is easier for a camel to pass through the eye of a needle than for a rich person to enter the king­ dom of heaven.” (Origen, Commentary on Matthew, 15, 14)

2

[Cf. Matt. 25:14–30] For the Gos­ pel that has come down to us in Hebrew letters makes the threat not against the one who hid the (master’s) money but against the one who engaged in riotous living. For [the master] had three slaves, one who used up his fortune with whores and flute-players, one who invested the money and increased its value, and one who hid it. The first was welcomed with open arms, the second was blamed, and only the third was

locked up in prison. (Eusebius, Theophania, 4, 22)

3

But [the Lord] taught about the rea­ son for the division of the souls in the houses, as we have found somewhere in the Gospel used by the Jews and writ­ ten in Hebrew, where he says “I will choose for myself those who are good— those given to me by my Father in heaven.” (Eusebius, Theophania 4, 12)

4

In the Gospel that is called “ac­ cording to the Hebrews,” for the words, “bread to sustain our lives” I found the word “mahar,” which means “[bread] for tomorrow.” (Jerome, Commentary on Matthew, 6, 11)

5

In the Gospel that the Nazareans and Ebionites use, which I recently translated from Hebrew into Greek, and which most people consider the authentic version of Matthew, the man with a with­ ered hand is described as a mason, who sought for help in words like these: “I was a mason who made a living with my hands; I beseech you, Jesus, restore my health so I do not have to beg for food shamefully.” (Jerome, Commentary on Matthew, 12, 13)

6

In the Gospel the Nazareans use, we find “son of Johoiada” instead of “son of Barachia.” (Jerome, Commentary on Matthew 23, 35)

7

The name of that one (i.e., Barab­ bas) is interpreted to mean “son of their master” in the Gospel written ac­ cording to the Hebrews. (Jerome, Commentary on Matthew 27, 16)

8

In the Gospel we have often re­ ferred to, we read that “the enor­ mous lintel of the temple was broken and

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