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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.
[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.
[3978] Comp. Tobit xii. 8, 9; but the position given to almsgiving seems to be contradicted by the next sentence. Lightfoot seems to suspect a corruption of text here also, but in the early Church there was often an undue emphasis placed upon almsgiving.
[3980] 1 Pet. iv. 8. Comp. Prov. x. 12; Jas. v. 20.
[3982] Literally, “becometh a lightener (κούφισμα) of sin;” comp. Ecclus. iii. 30.
Chap. xvii.—the danger of impenitence.
[3983] Lightfoot, with Syriac, reads ἵνα καὶ του̑το πράσσωμεν. Comits ἵνα, and reads πράσσομεν, “If we have commandments and practise this.”
[3984] Here Lightfoot thinks a verb has probably fallen out of the text.
[3985] Bryennios thus connects: “in order that all may be saved, and may convert,” etc.
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