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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.
[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.
[3997] C reads ὑμιν, as often, for ἡμι̑ν, Syriac, accepted by all editors.
Chap. xviii.—the preacher confesseth his own sinfulness.
[3999] πανθαμαρτολός; occurring only here; but a similar word, παρθαμάρτητος, occurs in the Teaching, v. 2, Apostolical Constitutions, vii. 18, and Barnabas, xx.
[4000] τοι̑ς ὀργάνοις; comp. Ignat., Rom., iv., Ante-Nicene Fathers, i. p. 75, where the word is rendered “instruments,” and applied to the teeth of the wild beasts in the amphitheatre. Here Lightfoot renders “engines,” regarding the metaphor as military.
[4001] The phrase κἂν ἑγγὺς αυἠτη̑ς implies a doubt of attaining the aim, in accord with the tone of humility which obtains in this chapter.
Chap. xix.—he justifieth his exhortation.
[4002] Comp. the opening sentence of Barnabas, “Sons and daughters,” Ante-Nicene Fathers, i. p. 137; see also chap. xx.
[4003] If any doubt remained as to the character of this writing, it would be removed by this sentence. The passage is elliptical, μετὰ τὸν θεὸν τῆς ἀλνθείας, but there is no doubt as to the meaning. The Scripture was read, and listening to it was regarded as hearing the voice of God, whose words of truth were read. Then followed the sermon or exhortation; comp. Justin, First Apology, chap. lxvii. (vol. i. p. 186). That lessons from some at least of the New Testament were included at the date of this homily, seems quite certain; comp. the references to the New Testament in chaps. ii., iii., iv., and elsewhere. It is here implied that this homily was written and “read.”
[4004] The word ἒντευζις, here used, means intercession, or supplication, to God (comp. 1 Tim. ii. 1, iv. 5) in early Christian literature: but the classical sense is “entreaty:” so in the opening sentence of Justin, First Apology (vol. i. p. 163, where it is rendered “petition”).
[4005] Lightfoot, with Syriac and most editors, reads σκοπόν; but C has κόπον, so Bryennios.
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