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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.
[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.
[4006] C had originally φιλοσοφει̑ν (accepted by Hilgenfeld), but was corrected to φιλοπονει̑ν. The latter is confirmed by the Syriac, and now generally accepted, though Hilgenfeld uses the other reading to support his view that Clement of Alexandria was the author.
[4008] C inserts τούτω; so Bryennios, Hilgenfeld, and others. Lightfoot omits, with Syriac. The punctuation above given is that of Bryennios and Lightfoot. Hilgenfeld joins this clause with what precedes.
Chap. xx.—concluding word of consolation. doxology.
[4009] πει̑ραν ἀθλου̑μεν; the construction is classical, and the figure common in all Greek literature.
[4010] The verbs here are aorists, and have been rendered by the English past tense; the present participle (μὴ ὂν δίκαιον) describing the character of the “spirit” must, according to English usage, conform to the main verbs. Lightfoot says, “The aorist here has its common gnomic sense;” and he therefore interprets the passage as a general statement: “Sordid motives bring their own punishment in a judicial blindness.” But this gnomic sense of the aorist is not common. C reads δεσμός, which yields this sense: “and a chain weighed upon him.” Hilgenfeld refers the passage to those Christians who suffered persecution for other causes than those of righteousness. Harnack thinks the author has in mind Satan, as the prince of avarice, and regards him as already loaded with chains. If the aorist is taken in its usual sense, this is the preferable explanation; but the meaning is obscure.
[4012] Acts iii. 15, v. 31; comp. Heb. ii. 10.
[4013] The doxology is interesting, as indicating the early custom of thus closing a homily. The practice, fitting in itself, naturally followed the examples in the Epistles.
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