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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.
[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.
[3963] Comp. Jas. v. 19, 20, with which our passage has many verbal correspondences.
[3964] “A favorite word with our author, especially in this connection.”—Lightfoot.
[3965] Isa. lviii. 9, LXX.
[3967] είς τὸ διδόναι του̑ αίτου̑ντος; the sense of the elliptical construction is obviously as above.
[3968] ἑαυτοι̑ς. Here again in the reciprocal sense; comp. chap. xiii.
Chap. xvi.—the excellence of almsgiving.
[3969] ἀφορμὴν λαβόντες, as in Rom. vii. 8, 11.
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