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The Second Epistle of Clement
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Introductory Notice to the Homily Known as the Second Epistle of Clement.
[3942] Here τὰ λόγια του̑ Θεου̑ is used of the Scriptures, and with distinct reference to the New Testament; see next note.
[3943] In view of the connection, this must mean “God in His oracles;” a significant testimony to the early belief in the inspiration of the Gospels.
[3944] Luke vi. 27, 32, freely combined; comp. Matt. v. 44, 46. The use of χάρις υἠμιν shows that the quotation is from the former Gospel.
Chap. xiv.—the living church is the body of christ.
[3945] ὤστε, as at the beginning of chs. vii., x.
[3946] Comp. Ps. lxxii. (LXX. lxxi.) 5, 17.
[3947] Jer. vii. 11. Comp. Matt. xii. 13; Mark xi. 17; Luke xix. 46.
[3948] Harnack says, “The Jewish synagogue is the church of death.” Lightfoot, more correctly, accepts a contrast “between mere external membership in the visible body and spiritual communion in the celestial counterpart.”
[3949] Comp. Eph. i. 23 and many similar passages.
[3950] Gen. i. 27; comp. Eph. v. 31-33.
[3951] The reference is here is probably to the Old-Testament “books,” while the term “Apostles” may mean the New Testament in whole or part. The more direct reference probably is to Genesis and Ephesians.
[3952] Lightfoot inserts in brackets λέγουσιν, δῆλον, rendering as above. Hilgenfield suggests φασὶν οἴδατε, “Ye know that the books, etc., say that.” Byrennios joins this sentence to the preceding, taking the whole as dependent on ἀγνοεῖν. Ropes renders accordingly, making a parenthesis from “for the Scripture” to “the Church.” In any case a verb of saying must be supplied, as in the Syriac.
[3953] ἄνωθεν has a local and a temporal sense; the latter is obviously preferable here.
[3954] “Jesus” is the subject of the latter part of the sentence.
[3955] “Keep her pure;” comp. chap. viii. Lightfoot renders τηρεῖν, “guard,” here and elsewhere.
[3956] The verb corresponds with that rendered “partake” in what follows.
[3957] “Copy,” ἀντίτυπος, ἀντίτυπον. Comp. Heb. ix. 24; 1 Pet. iii. 21. Our use of “antitype” is different. The antithesis here is αὐθεντικόν, the original, or archetype. This mystical interpretation has a Platonic basis.
[3958] Comp. the close of chap. viii.
[3959] Lightfoot calls attention to the confusion of metaphors; but there is also evidence of that false exegesis which made “flesh” and “spirit” equivalent to “body” and “soul,”—an error which always leads to further mistakes.
[3960] Here the word “flesh” is used in an ambiguous sense.
Chap. xv.—faith and love the proper return to god.
[3962] περὶ ἐγκρατείας, “temperance” in the wide New-Testament sense. Lightfoot, “continence;” in these days the prominent danger was from libidinous sins.
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