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In 1 Clement, the author quotes Psalm 118 in the Greek Septuagint translation about the gate of righteousness and says the gate is Jesus, reading a detail of scripture as a hidden reference to Jesus, as with the scarlet thread of Rahab.
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2500 BCE
1000+ CE
LXX Psalms 117:19
Septuagint
18 With discipline the Lord trained me, and he did not deliver me to death. 19 Open to me, O gates of righteousness. Entering in them, I will give thanks to the Lord. 20 This is the gate of the Lord. The righteous ones will enter in it. 21 I will give thanks to you, because you heard me and became to me as salvation. 22 A stone that those who build rejected, this became as the head of the corner. 23 This became from the Lord, and it is wonderful in our eyes. 24 This is the day that the Lord made. Let us rejoice and be cheerful in it.
Clement of Rome, 1 Clement 48:2
First Epistle of Clement to the Corinthians
Early Christian
1 Let us therefore root this out quickly, and let us fall down before the Master and entreat Him with tears, that He may show Himself propitious and be reconciled to us, and may restore us to the seemly and pure conduct which belongs to our love of the brothers and sisters. 2 For this is a gate of righteousness opened to life, as it is written; “Open me the gates of righteousness, that I may enter in by it and preach the Lord.” 3 “This is the gate of the Lord; the righteous shall enter in by it.” 4 Seeing then that many gates are opened, this is that gate which is in righteousness, even that which is in Christ, by which all are blessed that have entered in and direct their path in holiness and righteousness, performing all things without confusion.
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Notes and References
“... 1 Clement offers some interpretations that can be classified as allegorical and typological. As instances of the former, one may refer to the interpretation of the scarlet cord of Rahab (Josh 2:18) as a prophecy of redemption through the blood of Christ (1 Clem. 12.7) and the interpretation of the “gate” through which the righteous enter (Ps 117:19–20) as Christ (1 Clem. 48.2-4). These interpretations are part of the early church’s general christological reading of the OT. ...”
Martin, Ralph P.
Dictionary of the Later New Testament & Its Developments
(p. 1197) InterVarsity Press, 1997
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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