10 Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, "receiving from man that which made man (that on account of which man was made)." But it seems more likely that Clement refers to the ideal man in the divine mind, whom he indentifies elsewhere with the Logos, the a!nqrwpoj a0paqh/j, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God's seeing what He had previously within Him merely as a hidden power.
19 [The dignity ascribed to Christian childhood in this chapter is something noteworthy. The Gospel glorifying children, sanctifies marriage, and creates the home.]
21 Matt. xxi. 16; Ps. viii. 2.
23 Matt. xi. 16,17. [In the Peshitoi-Syraic version, where are probably found the very words our Saviour thus quotes from children in Nazareth, this saying is seen to be metrical and alliterative.]
28 Lev. xv. 29, xii. 8; Luke ii. 24.
32 Zech. ix. 9; Gen. xlix. 11.
35 Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God. [It might mean lovers of those promises which are introduced by these words in the marvellous twenty-second Psalm.]
49 In allusion apparently to John viii. 35,36.
54 viz., the result of His will.
61 Migne's text has a0poka/luyij. The emendation a0po/lhyij is preferable.
63 Gal. iii. 23-25. [Here the schoolmaster should be the child-guide; for the law leads us to the Master, says Clement, and we are no longer under the disciplinary guide, but "under the Word, the master of our free choice." The schoolmaster then is the Word, and the law merely led us to his school.]
68 [Clement here considers all believers as babes, in the sense he explains; but the tenderness towards children of the allusions running through this chapter are not the less striking.]