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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.
[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.
[3987] “This clearly shows that the work before us is a sermon delivered in church” (Lightfoot). The preacher is himself one of “the presbyters;” comp. chap. xix. It is possible, but cannot be proven, that he was the head of the presbyters, the parochial bishop.
[3989] ἐνταλμάτων, not the technical word for the commandments of the Decalogue (ἐντολαι).
[3990] Syriac, “praying,” which Lightfoot thinks may be correct; but προσερχόμενοι might very easily be mistaken for προσευχόμενοι. The former means coming in worship: comp. Heb. x. 1, 22.
[3991] 2 Cor. xiii. 11; Phil. ii. 2.
[3992] Isa. lxvi. 18. But “tribes” is inserted; comp. Dan. iii. 7. The phrase “shall see His glory” is from the passage in Isaiah, The language seems to be put into the mouth of Christ by the preacher.
[3993] This implies various degrees of reward among these redeemed.
[3994] τὸ βασίλειον; not exactly “the kingdom,” rather “the kingly rule.” ἐν τῷ 'Ιησου̑ is rightly explained by Lightfoot, “in the hands, in the power, of Jesus;” ξενισθήσονται is rendered above “shall think it strange,” as in 1 Pet. iv. 4, 12.
[3995] “He” is properly supplied as frequently in the Gospels. There seems to be a reminiscence of John viii. 24 and similar passages.
[3996] Isa. lxvi. 24; comp. chap. vii. above.
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