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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.
[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.
[3971] καιρὸν ἔχοντες, “seeing that we have time” (Lightfoot). But “opportunity” is more exact.
[3972] ἀποταξώμεθα, “bid farewell to;” comp. chap. vi.
[3974] Comp. Mal. iv. 1.
[3976] Comp. Isa. xxxiv. 4, which resembles the former clause, and 2 Pet. iii. 7, 10, where the same figures occur. The text seems to be corrupt: τινες (“some”) is sustained by both the Greek and the Syriac, but this limitation is so peculiar as to awaken suspicion; still, the notion of several heavens might have been in the author’s mind.
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