{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/007/0070476.htm","path":"chr/ecf/007/0070476.htm","source_url":"https://sacred-texts.com/chr/ecf/007/0070476.htm","text":"Brethren, it is fitting that you should think of Jesus Christ as of God,\u2014as the Judge of the living and the dead. And it does not become us 3849 to think lightly 3850 of our salvation; for if we think little 3851 of Him, we shall also hope but to obtain little from Him. And those of us 3852 who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him? or what fruit that shall be worthy of that which He has given to us? For, 3853 indeed, how great are the benefits 3854 which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? 3855 We were deficient 3856 in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men\u2019s hand; 3857 and our whole life was nothing else than death. Involved in blindness, and with such darkness 3858 before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, 3859 and that we had 3860 no hope of salvation except it came to us from Him. For He called us when we were not, 3861 and willed that out of nothing we should attain a real existence. 3862\n\u201cRejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband.\u201d 3863 In that He said, \u201cRejoice, thou barren that bearest not,\u201d He referred to us, for our Church was barren before that children were given to her. But when He said, \u201cCry out, thou that travailest not,\u201d He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness. 3864 And in that He said, \u201cFor she that is desolate hath many more children than she that hath an husband,\u201d He means that 3865 our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. 3866 And another Scripture saith, \u201cI came not to call the righteous, but sinners.\u201d 3867 This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish, not the things which are standing, but these that are falling. Thus also did Christ desire 3868 to save the things which were perishing, 3869 and has saved many by coming and calling us when hastening to destruction. 3870 p. 518\nSince, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, 3871 whereby shall we show that we do indeed know Him, 3872 but by not denying Him through whom this knowledge has been attained? For He Himself declares, 3873 \u201cWhosoever shall confess Me before men, him will I confess before My Father.\u201d 3874 This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. 3875 For he says 3876 in Isaiah, \u201cThis people honoureth Me with their lips, but their heart is far from Me.\u201d 3877\nLet us, then, not only call Him Lord, for that will not save us. For He saith, \u201cNot every one that saith to Me, Lord, Lord, shall be saved, but he that worketh righteousness.\u201d 3878 Wherefore, brethren, let us confess Him by 3879 our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such 3880 works let us confess Him, 3881 and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such wicked things, the Lord hath said, \u201cEven though ye were gathered together to Me 3882 in My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity.\u201d 3883\nWherefore, brethren, leaving willingly our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, \u201cYe shall be as lambs in the midst of wolves.\u201d 3884 And Peter answered and said unto Him, 3885 \u201cWhat, then, if the wolves shall tear in pieces the lambs?\u201d Jesus said unto Peter, \u201cThe lambs have no cause after they are dead to fear 3886 the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.\u201d 3887 And consider, 3888 brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. 3889 By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness. 3890\nNow the Lord declares, \u201cNo servant can serve two masters.\u201d 3891 If we desire, then, to Serve both God and mammon, it will be unprofitable for us. \u201cFor what will it profit if a man gain the whole world, and lose his own soul?\u201d 3892 This world and the next are two enemies. The one urges to 3893 adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot therefore be the friends of both; and it behoves us, by renouncing the one, to make sure 3894 of the other. Let us reckon 3895 that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those which are to come, as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, \u201cIf Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.\u201d 3896 Now, if men p. 519 so eminently righteous 3897 are not able by their righteousness to deliver their children, how can we hope to 3898 enter into the royal residence 3899 of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness? 3900\nWherefore, then, my brethren, let us struggle 3901 with all earnestness, knowing that the contest is in our case close at hand, and that many undertake long voyages to strive for a corruptible reward; 3902 yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight 3903 course, even the race that is incorruptible; and let us in great numbers set out 3904 for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember 3905 that he who strives in the corruptible contest, if he be found acting unfairly, 3906 is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal 3907 unbroken, the Scripture saith, 3908 \u201cTheir worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.\u201d 3909\nAs long, therefore, as we are upon earth, let us practice repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, \u201cIf ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.\u201d 3910 This, then, is what He means: \u201cKeep the flesh holy and the seal undefiled, that ye 3911 may receive eternal life.\u201d 3912\nAnd let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye 3913 in what state ye were saved, in what ye received sight, 3914 if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come to be judged in the flesh. As Christ 3915 the Lord who saved us, though He was first a Spirit, 3916 became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, 3917 not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, \u201cThose are My brethren who do the will of My Father.\u201d 3918\nWherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly 3919 follow after virtue, but forsake p. 520 every wicked tendency 3920 which would lead into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it, i.e., peace, as are 3921 influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be the more tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, 3922 not knowing that they shall receive a double condemnation, both they and those that hear them.\nLet us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, \u201cWretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them accomplished. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.\u201d 3923 Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, \u201cwhich ear hath not heard, nor eye seen, neither have entered into the heart of man.\u201d 3924\nLet us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, \u201cWhen two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female.\u201d 3925 Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And \u201cthat which is without as that which is within\u201d meaneth this: He calls the soul \u201cthat which is within,\u201d and the body \u201cthat which is without.\u201d As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And \u201cthe male with the female, neither male nor female,\u201d this 3926 \u2026\n[The newly recovered portion follows: ] 3927 \u2014\n\u2026 meaneth, 3928 that a brother seeing a sister should think nothing 3929 about her as of a female, nor she 3930 think anything about him as of a male. If ye do these things, saith He, 3931 the kingdom of my Father shall come.\nTherefore, brethren, 3933 let us now at length repent; let us be sober unto what is good; for we are full of much folly and wickedness. Let us blot out from us our former sins, and repenting from the soul let us be saved; and let us not become 3934 men-pleasers, nor let us desire to please only one another, 3935 but also the men that are without, by our righteousness, that the Name 3936 p. 521 be not blasphemed on account of us. 3937 For the Lord also saith \u201cContinually 3938 My name is blasphemed among all the Gentiles,\u201d 3939 and again, \u201cWoe 3940 to him on account of whom My name is blasphemed.\u201d Wherein is it blasphemed? In your not doing what I desire. 3941 For the Gentiles, when they hear from our mouth the oracles of God, 3942 marvel at them as beautiful and great; afterwards, when they have learned that our works are not worthy of the words we speak, they then turn themselves to blasphemy, saying that it is some fable and delusion. For when they hear from us that God saith, 3943 \u201cThere is no thank unto you, if ye love them that love you; but there is thank unto you, if ye love your enemies and them that hate you;\u201d 3944 when they hear these things, they marvel at the excellency of the goodness; but when they see that we not only do not love them that hate us, but not even them that love us, they laugh us to scorn, and the Name is blasphemed.\nWherefore, 3945 brethren, if we do the will of God our father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; 3946 but if we do not the will of the Lord, we shall be of the scripture that saith, \u201cMy house was made a den of robbers.\u201d 3947 So then let us choose to be of the Church of life, 3948 that we may be saved. I do not, however, suppose ye are ignorant that the living Church is the body of Christ; 3949 for the scripture saith, \u201cGod made man, male and female.\u201d 3950 the male is Christ, the female is the Church. And the Books 3951 and the Apostles plainly declare 3952 that the Church is not of the present, but from the beginning. 3953 For she was spiritual, as our Jesus also was, but was manifested in the last days that He 3954 might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thus signifying to us that, if any of us keep 3955 her in the flesh and do not corrupt her, he shall receive her again 3956 in the Holy Spirit: for this flesh is the copy of the spirit. No one then who corrupts the copy, shall partake of the original. 3957 This then is what He meaneth, \u201cKeep the flesh, 3958 that ye may partake of the spirit.\u201d But if we say that the flesh is the church and the spirit Christ, 3959 then he that hath shamefully used the flesh hath shamefully used the Church. Such a one then shall not partake of the spirit, which is Christ. Such life and incorruption this flesh 3960 can partake of, when the Holy Spirit is joined to it. No one can utter or speak \u201cwhat the lord hath prepared\u201d for his elect. 3961\nNow I do not think I have given you any light counsel concerning self-control, 3962 which if any one do he will not repent of it, but will save both himself and me who counselled him. For it is no light reward to turn again a wandering and perishing soul that it may be saved. 3963 For this is the recompense 3964 we have to return to God who created us, if he that speaketh and heareth both speaketh and heareth with faith and love. Let us therefore abide in the things which we believed, righteous and holy, that with boldness we may ask of God who saith, \u201cWhile thou art yet speaking, I will say, Lo, I am here.\u201d 3965 For this saying is the sign of a great promise; for the Lord saith of Himself that He is more ready to give than he that asketh to ask. 3966 3967 Being p. 522 therefore partakers of so great kindness, let us not be envious of one another 3968 in the obtaining of so many good things. For as great as is the pleasure which these sayings have for them that have done them, so great is the condemnation they have for them that have been disobedient.\nWherefore, brethren, having received no small occasion 3969 for repentance, while we have the opportunity, 3970 3971 let us turn unto God that called us, while we still have Him as One that receiveth us. For if we renounce 3972 these enjoyments and conquer our soul in not doing these its evil desires, we shall partake of the mercy of Jesus. But ye know that the day of judgment even now \u201ccometh as a burning oven,\u201d 3973 3974 and some \u201cof the heavens shall melt,\u201d and all the earth shall be as lead melting on the fire, 3975 3976 and then the hidden and open works of men shall appear. Almsgiving therefore is a good thing, as repentance from sin; fasting is better than prayer, but almsgiving than both; 3977 3978 \u201cbut love covereth a multitude of sins.\u201d 3979 3980 But prayer out of a good conscience delivereth from death. Blessed is every one that is found full of these; for alms-giving lighteneth the burden of sin. 3981 3982\nLet us therefore repent from the whole heart, that no one of us perish by the way. For if we have commandments that we should also practice this, 3983 to draw away men from idols and instruct them, how much more ought a soul already knowing God not to perish! Let us therefore assist one another that we may also lead up those weak as to what is good, 3984 in order that all may be saved; and let us convert and admonish one another. 3985 3986 And let us not think to give heed and believe now only, while we are admonished by the presbyters, but also when we have returned home, 3987 3988 remembering the commandments 3989 of the Lord; and let us not be dragged away by worldly lusts, but coming 3990 more frequently let us attempt to make advances in the commandments of the Lord, that all being of the same mind 3991 we may be gathered together unto life. For the Lord said, \u201cI come to gather together all the nations, tribes, and tongues.\u201d 3992 This He speaketh of the day of His appearing, when He shall come and redeem us, each one according to his works. 3993 And the unbelievers \u201cshall see His glory,\u201d and strength; and they shall think it strange when they see the sovereignty 3994 of the world in Jesus, saying, Woe unto us, Thou wast He, 3995 and we did not know and did not believe, and we did not obey the presbyters when they declared unto us concerning our salvation. And \u201ctheir worm dieth not, and their fire is not quenched, and they shall be for a spectacle unto all flesh.\u201d 3996 He speaketh of that day of judgment, when they shall see those among us 3997 that have been ungodly and acted deceitfully with the commandments of Jesus Christ. But the righteous who have done well and endured torments and hated the enjoyments of the soul, when they shall behold those that have gone astray and denied Jesus through their words or through their works, how that they are punished with grievous torments in unquenchable fire, shall be giving glory to God, saying, There will be hope for him that hath served God with his whole heart.\nLet us also become of the number of them that give thanks, that have served God, and not of the ungodly that are judged. For I myself also, being an utter sinner, 3998 3999 and not yet escaped from temptation, but still being in the midst of the engines 4000 of the devil, give diligence to follow p. 523 after righteousness, that I may have strength to come even near it, 4001 fearing the judgment to come.\nWherefore, brethren and sisters, 4002 after the God of truth hath been heard, 4003 I read to you an entreaty 4004 that ye may give heed to the things that are written, in order that ye may save both yourselves and him that readeth among you. For as a reward I ask of you that ye repent with the whole heart, thus giving to yourselves salvation and life. For by doing this we shall set a goal 4005 for all the young who are minded to labour 4006 on behalf of piety and the goodness of God. And let us not, unwise ones that we are, be affronted and sore displeased, whenever some one admonisheth and turneth us from iniquity unto righteousness. For sometimes while we are practising evil things we do not perceive it on account of the double-mindedness and unbelief that is in our breasts, and we are \u201cdarkened in our understanding\u201d 4007 by our vain lusts. Let us then practice righteousness that we may be saved unto the end. Blessed are they that obey these ordinances. Even if for a little time they suffer evil in the world, 4008 they shall enjoy the immortal fruit of the resurrection. Let not then the godly man be grieved, if he be wretched in the times that now are; a blessed time waits for him. He, living again above with the fathers, shall be joyful for an eternity without grief.\nBut neither let it trouble your understanding, that we see the unrighteous having riches and the servants of God straitened. Let us therefore, brethren and sisters, be believing: we are striving in the contest 4009 of the living God, we are exercised by the present life, in order that we may be crowned by that to come. No one of the righteous received fruit speedily, but awaiteth it. For if God gave shortly the recompense of the righteous, straightway we would be exercising ourselves in business, not in godliness; for we would seem to be righteous, while pursuing not what is godly but what is gainful. And on this account Divine judgment surprised a spirit that was not righteous, and loaded it with chains. 4010\nTo the only God invisible, 4011 the Father of truth, who sent forth to us the Saviour and Prince of incorruption, 4012 through whom also He manifested to us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. 4013\nNo title, not even a letter, is preserved in the ms. [In C (= ms. at Constantinople found by Bryennios) the title is \u039a\u03bb\u03ae\u03bc\u03b5\u03bd\u03c4\u03bf\u03c2 \u03c0\u03c1\u1f78\u03c2 \u039a\u03bf\u03c1\u03b9\u03bd\u03b8\u03af\u03bf\u03c5\u03c2 B\u2019, corresponding to that of the First Epistle. In S (= Syriac ms. at Cambridge) there is a subscription to the First Epistle ascribing it to Clement, then these words: \u201cOf the same the second Epistle to the Corinthians.\u201d At the close this subscription occurs: \u201cHere endeth the Second Epistle of Clement to the Corinthians.\u201d\u2014R.]\n517:3849\n[C has here, and in many other places, \u1f51\u03bc\u1fb6\u03c2 instead of \u1f21\u03bc\u1fb6\u03c2. This substitution of the second person plural is one of its marked peculiarities.\u2014R.]\n517:3850\n[Literally, \u201clittle things;\u201d Lightfoot, \u201cmean things.\u201d\u2014R.]\n517:3851\n[Lightfoot follows the Syriac, and renders: \u201cAnd they that listen, as concerning mean things, do wrong; and we ourselves do wrong, not knowing,\u201d etc. But the briefer reading of the Greek mss. is lectio difficilior \u2014R.]\n517:3853\n[Only S has \u03b3\u03ac\u03c1. A has \u03b4\u03ad, which the Edinburgh translators have rendered \u201cfor.\u201d So twice in chap. iii.\u2014R.]\n517:3854 517:3855\nComp. Ps. cxvi. 12.\n517:3856 517:3857\nLiterally \u201cof men.\u201d [Compare Arnobius, vol. vi. p. 423.]\n517:3858\nLiterally, \u201cbeing full of such darkness in our sight.\u201d\n517:3859\nLiterally, \u201chaving beheld in us much error and destruction.\u201d\n517:3860\n[C, S (apparently), and recent editors have \u1f15\u03c7\u03bf\u03bd\u03c4\u03b1\u03c2, \u201ceven when we had,\u201d instead of \u1f15\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 (A), as above paraphrased.\u2014R.]\n517:3861\nComp. Hos. ii. 23; Rom. iv. 17, ix. 25.\n517:3862\nLiterally, \u201cwilled us from not being to be.\u201d [Comp. n. 4, p. 365.]\n517:3863\nIsa. liv. 1; Gal. iv. 27. [R. V., \u201cthe husband.\u201d\u2014R.]\n517:3864\nSome render, \u201cshould not cry out, like women in travail.\u201d The text is doubtful. [Lightfoot: \u201cLet us not, like women in travail, grow weary of offering up our prayers with simplicity to God.\u201d\u2014R.]\n517:3865\n[\u1f10\u03c0\u03b5\u03b9, \u201csince;\u201d hence Lightfoot renders, \u201cHe so spake, because.\u201d\u2014R.]\n517:3866\nIt has been remarked that the writer here implies he was a Gentile.\n517:3867\nMatt. ix, 13; Luke v. 32. [The briefer form given above is that of the correct text in Matthew and Mark (ii. 17), not Luke.\u2014R.]\n517:3868\n[\u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b5, \u201cwilled.\u201d\u2014R.] [Noteworthy. 2 Pet. iii. 9.]\n517:3869\nComp. Matt. xviii. 11. [Luke xix. 10.\u2014R.]\n517:3870\nLiterally, \u201calready perishing.\u201d [Rev. iii. 2.]\n518:3871\n[Literally, \u201cthe Father of the truth.\u201d The best editions have a period here.\u2014R.]\n518:3872\nLiterally, \u201cwhat is the knowledge which is towards Him.\u201d [C, with Bryennios. Hilgenfeld reads \u03c4\u03b7\u0311\u03c2 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2, \u201cwhat is the knowledge of the truth,\u201d instead of \u1f21 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd, A, S, Lightfoot, and earlier editors.\u2014R.]\n518:3873\n[\u03bb\u03ad\u03b3\u03b5\u03b9 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03b1\u03c5\u03c4\u03cc\u03c2, \u201cYea, He Himself saith,\u201d Lightfoot.\u2014R.]\n518:3874 518:3875\nComp. Matt. xxii. 37.\n518:3876 518:3877 518:3878\nMatt. vii. 21, loosely quoted.\n518:3879 518:3880\n[A defect in A was thus supplied, but \u201cthese\u201d is now accepted; so C, S.\u2014R.]\n518:3881\nSome read \u201cGod.\u201d [\u201cHim\u201d is correct.\u2014R.]\n518:3882\nOr, \u201cwith Me.\u201d [This is the more exact rendering of \u03bc\u03b5\u03c4' \u1f10\u03bc\u03bf\u03c5\u0311.\u2014R.]\n518:3883\nThe first part of this sentence is not found in Scripture; for the second, comp. Matt. vii. 23, Luke xiii. 27. [The first part is not even identified as a citation from an apocryphal book.\u2014R.]\n518:3884 518:3885\nNo such conversation is recorded in Scripture. [Comp. note 13.\u2014R.]\n518:3886 518:3887 518:3888 518:3889\nThe text and translation are here doubtful. [All doubt has been removed; the above rendering is substantially correct.\u2014R.]\n518:3890\n[More exactly, \u201cthe righteous path,\u201d \u03c4\u03b7\u0311\u03c2 \u1f41\u03b4\u03bf\u1fe6 \u03c4\u03b7\u0311\u03c2 \u03b4\u03b9\u03ba\u03b1\u03af\u03b1\u03c2.\u2014R.]\n518:3891 518:3892\nMatt. xvi. 26. [The citation is not exactly according to any evangelist. Literally, \u201cFor what advantage is it, if any one gain the whole (Comits \u2018whole\u2019) world, but forfeit his life,\u201d or \u201csoul.\u201d\u2014R.]\n518:3893\nLiterally, \u201cspeaks of.\u201d [So Lightfoot.\u2014R].\n518:3894\nOr, \u201cenjoy.\u201d [Lightfoot: \u201cbut must bid farewell to the one and hold companionship with the other;\u201d thus preserving the correspondence with the preceding sentence.\u2014R.]\n518:3895\nThe ms. has, \u201cwe reckon.\u201d [So C and S, but Lightfoot retains the subjunctive.\u2014R.]\n518:3896 519:3897\n[Literally, \u201cBut if even such righteous men.\u201d\u2014R.]\n519:3898\nLiterally, \u201cwith what confidence shall we.\u201d\n519:3899\nWake translates \u201ckingdom,\u201d as if the reading had been \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1\u03bd; but the ms. has \u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03b9\u03bf\u03bd, \u201cpalace.\u201d [Lightfoot gives the former rendering, though accepting \u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03b9\u03bf\u03bd.\u2014R.]\n519:3900\n[Literally, \u201choly and righteous works.\u201d\u2014R.]\n519:3901\n[\u1f00\u03b3\u03c9\u03bd\u03b9\u03c3\u03c9\u03bc\u03b5\u03b8\u03b1, \u201clet us strive,\u201d as in the games.\u2014R.]\n519:3902\nLiterally, \u201cthat many set sail for corruptible contests,\u201d referring probably to the concourse at the Isthmian games.\n519:3903\nOr, \u201cLet us place before us.\u201d [The latter rendering is that of the reading found in A and C, and now accepted by many editors (\u03b8\u03c9\u0311\u03bc\u03b5\u03bd); but Lightfoot adheres to \u03b8\u03ad\u03c9\u03bc\u03b5\u03bd (so S), and holds the former reading to be a corruption.\u2014R.]\n519:3904 519:3905 519:3906\nLiterally \u201cif he be found corrupting.\u201d\n519:3907\nBaptism is probably meant. [See Eph. i. 13 and Acts xix. 6.]\n519:3908\n[Or, \u201cHe saith;\u201d \u201cunbroken\u201d is not necessary.\u2014R.]\n519:3909 519:3910\nComp. Luke xvi. 10-12.\n519:3911\nms. has \u201cwe,\u201d which is corrected by all editors as above. [The newly discovered authorities have the second person; most recent editors, however, adopt the first person, as lectio difficilior. So Lightfoot; but Hilgenfeld restores \u1f00\u03c0\u03bf\u03bb\u03ac\u03b2\u03b7\u03c4\u03b5 in his second edition.\u2014R.]\n519:3912\nSome have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.\n519:3913\n[Editors differ as to the punctuation. Lightfoot: \u201cUnderstand ye. In what were ye saved? In what did ye recover your sight? if ye were not in the flesh.\u201d Hilgenfeld puts a comma after \u03b3\u03bd\u03c9\u0311\u03c4\u03b5 (understand ye), and a period after \u1f10\u03c3\u03ce\u03b8\u03b7\u03c4\u03b5 (saved).\u2014R.]\n519:3914\nLiterally, \u201clooked up.\u201d [Both senses of \u1f00\u03bd\u03b1\u03b2\u03bb\u03ad\u03c0\u03b5\u03b9\u03bd occur in New Testament.\u2014R.]\n519:3915\nThe ms. has \u03b5\u1f37\u03c2, \u201cone,\u201d which Wake follows, but it seems clearly a mistake for \u1f61\u03c2. [Lightfoot reads \u03b5\u03b9,with a Syriac fragment; both C and S have \u03b5\u1f37\u03c2\u2014R.]\n519:3916\n[C has here the curious reading \u03bb\u03cc\u03b3\u03bf\u03c2 instead of \u03c0\u03bd\u03b5\u03c5\u0311\u03bc\u03b1, but all editors retain the latter.\u2014R.]\n519:3917\n[A reads \u201ceternal,\u201d and C, S, \u201cpraise;\u201d Lightfoot and others combine the two, \u201ceternal praise,\u201d\u2014R.]\n519:3918 519:3919 520:3920\nLiterally, \u201cmalice, as it were, the precursor of our sins.\u201d Some deem the text corrupt.\n520:3921\nLiterally, according to the ms., \u201cit is not possible that a man should find it who are\u201d\u2014the passage being evidently corrupt. [The evidence of C and S does not clear up the difficulty here, the reading of these authorities being substantially that of A. Lightfoot renders: \u201cFor for this cause is a man unable to attain happiness, seeing that they call in the fears of men,\u201d etc. Hilgenfeld (2d ed.) assumes here a considerable gap in all the authorities, and inserts two paragraphs, cited in other authors as from Clement. The first and longer passage is from John of Damascus, and it may be accounted for as a loose citation from chap. xx. in the recovered portion of this Epistle. The other is from pseudo-Justin (Questions to the Orthodox, 74) This was formerly assigned by both Hilgenfeld and Lightfoot (against Harnack) to the First Epistle of Clement, lviii., in that portion wanting in A. But the recovered chapters (lviii.-lxiii.) contain, according to C and S, no such passage. Lightfoot thinks the reference in pseudo-Justin is to chap. xvi. of this homily, and that the mention of the Sibyl in the same author is not necessarily part of the citation from Clement. Comp. Lightfoot, pp. 308, 447, 448, 458, 459, and Hilgenfeld, 2d ed., pp. xlviii., 77.\u2014R.]\n520:3922\n[Lightfoot, more literally, \u201cbut now they continue teaching evil to innocent souls.\u201d\u2014R.]\n520:3923\nThe same words occur in Clement\u2019s first epistle, chap. xxiii.\n520:3924 520:3925\nThese words are quoted (Clem. Alex., Strom., iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.\n520:3926\nThus ends the ms., but what followed will be found in Clem. Alex. as just cited.\n520:3927\nFor details respecting the version here given, see Introductory Notice, pp. 514, 515.\n520:3928\nOr, more correctly, both here and above, \u201cby this He meaneth.\u201d\n520:3929\nAll editors read \u03bf\u1f50\u03b4\u1f72\u03bd \u03c6\u03c1\u03bf\u03bd\u03b7\u0311, but C has \u03c6\u03c1\u03bf\u03bd\u03b5\u03b9\u0311 which is ungrammatical. In this clause, after \u1f35\u03bd\u03b1 we would expect \u03bc\u03b7\u03b4\u03ad\u03bd; but as Lightfoot suggests, \u03bf\u1f50\u03b4\u1f72\u03bd may be combined as a substantive idea with \u03b8\u03b7\u03bb\u03c5\u03ba\u03cc\u03bd; comp. the use of \u03bf\u1f50 with participles.\n520:3930\nFor \u03bc\u03b7\u03b4\u03ad (so C) Gebhardt would substitute \u03bc\u03b7\u03b4' \u1f25\u03b4\u03b5, while S supplies in full, quum soror videbit fratrem, an obvious interpretament.\n520:3931\nThis seems to be an explanation of the saying above referred to, and not a citation; similar cases occur in the homily.\n520:3932\nThe headings to the chapters have been supplied by the editor, but in so rambling a discourse they are in some cases necessarily unsatisfactory.\n520:3933\nHilgenfeld reads \u03bc\u03bf\u03c5 instead of \u03bf\u1f57\u03bd; so S apparently. The chapters are usually introduced with \u03bf\u1f57\u03bd (nine times) or \u1f64\u03c3\u03c4\u03b5 (five times).\n520:3934\n\u03b3\u03b9\u03bd\u03ce\u03bc\u03b5\u03b8\u03b1; Lightfoot, \u201cbe found.\u201d\n520:3935\nLiterally, \u201courselves,\u201d \u1f11\u03b1\u03c5\u03c4\u03bf\u03b9\u0311\u03c2; but the reciprocal sense is common in Hellenistic Greek, and is here required by the context.\n520:3936\nComp. Acts v. 41, where the correct text omits \u03b1\u1f7a\u03c4\u03bf\u03c5\u0311. The Revised Version properly capitalizes \u201cName\u201d in that passage.\n521:3937\nC here, and in many other cases, reads \u1f51\u03bc\u03b1\u0311\u03c2; comparison of mss. shows that it is a correction of the scribe.\n521:3938\nLightfoot renders \u03b4\u03b9\u1f70 \u03c0\u03b1\u03bd\u03c4\u03cc\u03c2, \u201cevery way;\u201d but the temporal sense is common in Hellenistic Greek, and here required by the Hebrew.\n521:3939\nIsa. lii. 5, with \u03c0\u03b1\u03c3\u03b9\u0311\u03bd inserted.\n521:3940\nLightfoot reads, \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b9\u03bd \u039f\u1f50\u03b1\u03af, following the Syriac. C has \u03ba\u03b1\u1f76 \u0394\u03b9\u03cc. There is difficulty in identifying this second quotation: comp. Ezek. xxxvi. 20-23. Lightfoot thinks it probable that the preacher used two different forms of Isa. lii. 5.\n521:3941\nThis sentence is not part of the citation, but an explanation, the words being used as if spoken by God. The Syriac text seeks to avoid this difficulty by reading, \u201cby our not doing what we say.\u201d\n521:3942\nHere \u03c4\u1f70 \u03bb\u03cc\u03b3\u03b9\u03b1 \u03c4\u03bf\u03c5\u0311 \u0398\u03b5\u03bf\u03c5\u0311 is used of the Scriptures, and with distinct reference to the New Testament; see next note.\n521:3943\nIn view of the connection, this must mean \u201cGod in His oracles;\u201d a significant testimony to the early belief in the inspiration of the Gospels.\n521:3944\nLuke 6:27, 32, freely combined; comp. Matt. 5:44, 46. The use of \u03c7\u03ac\u03c1\u03b9\u03c2 \u03c5\u1f20\u03bc\u03b9\u03bd shows that the quotation is from the former Gospel.\n521:3945\n\u1f64\u03c3\u03c4\u03b5, as at the beginning of chs. vii., x.\n521:3946\nComp. Ps. lxxii. (LXX. lxxi.) 5, 17.\n521:3947\nJer. vii. 11. Comp. Matt. xii. 13; Mark xi. 17; Luke xix. 46.\n521:3948\nHarnack says, \u201cThe Jewish synagogue is the church of death.\u201d Lightfoot, more correctly, accepts a contrast \u201cbetween mere external membership in the visible body and spiritual communion in the celestial counterpart.\u201d\n521:3949\nComp. Eph. i. 23 and many similar passages.\n521:3950\nGen. i. 27; comp. Eph. v. 31-33.\n521:3951\nThe reference is here is probably to the Old-Testament \u201cbooks,\u201d while the term \u201cApostles\u201d may mean the New Testament in whole or part. The more direct reference probably is to Genesis and Ephesians.\n521:3952\nLightfoot inserts in brackets \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd, \u03b4\u1fc6\u03bb\u03bf\u03bd, rendering as above. Hilgenfield suggests \u03c6\u03b1\u03c3\u1f76\u03bd \u03bf\u1f34\u03b4\u03b1\u03c4\u03b5, \u201cYe know that the books, etc., say that.\u201d Byrennios joins this sentence to the preceding, taking the whole as dependent on \u1f00\u03b3\u03bd\u03bf\u03b5\u1fd6\u03bd. Ropes renders accordingly, making a parenthesis from \u201cfor the Scripture\u201d to \u201cthe Church.\u201d In any case a verb of saying must be supplied, as in the Syriac.\n521:3953\n\u1f04\u03bd\u03c9\u03b8\u03b5\u03bd has a local and a temporal sense; the latter is obviously preferable here.\n521:3954\n\u201cJesus\u201d is the subject of the latter part of the sentence.\n521:3955\n\u201cKeep her pure;\u201d comp. chap. viii. Lightfoot renders \u03c4\u03b7\u03c1\u03b5\u1fd6\u03bd, \u201cguard,\u201d here and elsewhere.\n521:3956\nThe verb corresponds with that rendered \u201cpartake\u201d in what follows.\n521:3957\n\u201cCopy,\u201d \u1f00\u03bd\u03c4\u03af\u03c4\u03c5\u03c0\u03bf\u03c2, \u1f00\u03bd\u03c4\u03af\u03c4\u03c5\u03c0\u03bf\u03bd. Comp. Heb. ix. 24; 1 Pet. iii. 21. Our use of \u201cantitype\u201d is different. The antithesis here is \u03b1\u1f50\u03b8\u03b5\u03bd\u03c4\u03b9\u03ba\u03cc\u03bd, the original, or archetype. This mystical interpretation has a Platonic basis.\n521:3958\nComp. the close of chap. viii.\n521:3959\nLightfoot calls attention to the confusion of metaphors; but there is also evidence of that false exegesis which made \u201cflesh\u201d and \u201cspirit\u201d equivalent to \u201cbody\u201d and \u201csoul,\u201d\u2014an error which always leads to further mistakes.\n521:3960\nHere the word \u201cflesh\u201d is used in an ambiguous sense.\n521:3961 521:3962\n\u03c0\u03b5\u03c1\u1f76 \u1f10\u03b3\u03ba\u03c1\u03b1\u03c4\u03b5\u03af\u03b1\u03c2, \u201ctemperance\u201d in the wide New-Testament sense. Lightfoot, \u201ccontinence;\u201d in these days the prominent danger was from libidinous sins.\n521:3963\nComp. Jas. 5:19, 20, with which our passage has many verbal correspondences.\n521:3964\n\u201cA favorite word with our author, especially in this connection.\u201d\u2014Lightfoot.\n521:3965\nIsa. lviii. 9, LXX.\n521:3966 521:3967\n\u03b5\u03af\u03c2 \u03c4\u1f78 \u03b4\u03b9\u03b4\u03cc\u03bd\u03b1\u03b9 \u03c4\u03bf\u03c5\u0311 \u03b1\u03af\u03c4\u03bf\u03c5\u0311\u03bd\u03c4\u03bf\u03c2; the sense of the elliptical construction is obviously as above.\n522:3968\n\u1f11\u03b1\u03c5\u03c4\u03bf\u03b9\u0311\u03c2. Here again in the reciprocal sense; comp. chap. xiii.\n522:3969\n\u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd \u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2, as in Rom. 7:8, 11.\n522:3970 522:3971\n\u03ba\u03b1\u03b9\u03c1\u1f78\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2, \u201cseeing that we have time\u201d (Lightfoot). But \u201copportunity\u201d is more exact.\n522:3972\n\u1f00\u03c0\u03bf\u03c4\u03b1\u03be\u03ce\u03bc\u03b5\u03b8\u03b1, \u201cbid farewell to;\u201d comp. chap. vi.\n522:3973 522:3974\nComp. Mal. iv. 1.\n522:3975 522:3976\nComp. 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: \u03c4\u03b9\u03bd\u03b5\u03c2 (\u201csome\u201d) 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\u2019s mind.\n522:3977 522:3978\nComp. Tob. 12:8, 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.\n522:3979 522:3980\n1 Pet. iv. 8. Comp. Prov. x. 12; Jas. v. 20.\n522:3981 522:3982\nLiterally, \u201cbecometh a lightener (\u03ba\u03bf\u03cd\u03c6\u03b9\u03c3\u03bc\u03b1) of sin;\u201d comp. Ecclus. iii. 30.\n522:3983\nLightfoot, with Syriac, reads \u1f35\u03bd\u03b1 \u03ba\u03b1\u1f76 \u03c4\u03bf\u03c5\u0311\u03c4\u03bf \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9\u03bc\u03b5\u03bd. Comits \u1f35\u03bd\u03b1, and reads \u03c0\u03c1\u03ac\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd, \u201cIf we have commandments and practise this.\u201d\n522:3984\nHere Lightfoot thinks a verb has probably fallen out of the text.\n522:3985\nBryennios thus connects: \u201cin order that all may be saved, and may convert,\u201d etc.\n522:3986 522:3987\n\u201cThis clearly shows that the work before us is a sermon delivered in church\u201d (Lightfoot). The preacher is himself one of \u201cthe presbyters;\u201d comp. chap. xix. It is possible, but cannot be proven, that he was the head of the presbyters, the parochial bishop.\n522:3988 522:3989\n\u1f10\u03bd\u03c4\u03b1\u03bb\u03bc\u03ac\u03c4\u03c9\u03bd, not the technical word for the commandments of the Decalogue (\u1f10\u03bd\u03c4\u03bf\u03bb\u03b1\u03b9).\n522:3990\nSyriac, \u201cpraying,\u201d which Lightfoot thinks may be correct; but \u03c0\u03c1\u03bf\u03c3\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 might very easily be mistaken for \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9. The former means coming in worship: comp. Heb. 10:1, 22.\n522:3991 522:3992\nIsa. lxvi. 18. But \u201ctribes\u201d is inserted; comp. Dan. iii. 7. The phrase \u201cshall see His glory\u201d is from the passage in Isaiah, The language seems to be put into the mouth of Christ by the preacher.\n522:3993\nThis implies various degrees of reward among these redeemed.\n522:3994\n\u03c4\u1f78 \u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03b9\u03bf\u03bd; not exactly \u201cthe kingdom,\u201d rather \u201cthe kingly rule.\u201d \u1f10\u03bd \u03c4\u1ff7 '\u0399\u03b7\u03c3\u03bf\u03c5\u0311 is rightly explained by Lightfoot, \u201cin the hands, in the power, of Jesus;\u201d \u03be\u03b5\u03bd\u03b9\u03c3\u03b8\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 is rendered above \u201cshall think it strange,\u201d as in 1 Pet. 4:4, 12.\n522:3995\n\u201cHe\u201d is properly supplied as frequently in the Gospels. There seems to be a reminiscence of John viii. 24 and similar passages.\n522:3996\nIsa. lxvi. 24; comp. chap. vii. above.\n522:3997\nC reads \u1f51\u03bc\u03b9\u03bd, as often, for \u1f21\u03bc\u03b9\u0311\u03bd, Syriac, accepted by all editors.\n522:3998 522:3999\n\u03c0\u03b1\u03bd\u03b8\u03b1\u03bc\u03b1\u03c1\u03c4\u03bf\u03bb\u03cc\u03c2; occurring only here; but a similar word, \u03c0\u03b1\u03c1\u03b8\u03b1\u03bc\u03ac\u03c1\u03c4\u03b7\u03c4\u03bf\u03c2, occurs in the Teaching, v. 2, Apostolical Constitutions, vii. 18, and Barnabas, xx.\n522:4000\n\u03c4\u03bf\u03b9\u0311\u03c2 \u1f40\u03c1\u03b3\u03ac\u03bd\u03bf\u03b9\u03c2; comp. Ignat., Rom., iv., Ante-Nicene Fathers, i. p. 75, where the word is rendered \u201cinstruments,\u201d and applied to the teeth of the wild beasts in the amphitheatre. Here Lightfoot renders \u201cengines,\u201d regarding the metaphor as military.\n523:4001\nThe phrase \u03ba\u1f02\u03bd \u1f11\u03b3\u03b3\u1f7a\u03c2 \u03b1\u03c5\u1f20\u03c4\u03b7\u0311\u03c2 implies a doubt of attaining the aim, in accord with the tone of humility which obtains in this chapter.\n523:4002\nComp. the opening sentence of Barnabas, \u201cSons and daughters,\u201d Ante-Nicene Fathers, i. p. 137; see also chap. xx.\n523:4003\nIf any doubt remained as to the character of this writing, it would be removed by this sentence. The passage is elliptical, \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78\u03bd \u03b8\u03b5\u1f78\u03bd \u03c4\u1fc6\u03c2 \u1f00\u03bb\u03bd\u03b8\u03b5\u03af\u03b1\u03c2, 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 \u201cread.\u201d\n523:4004\nThe word \u1f12\u03bd\u03c4\u03b5\u03c5\u03b6\u03b9\u03c2, here used, means intercession, or supplication, to God (comp. 1 Tim. ii. 1, iv. 5) in early Christian literature: but the classical sense is \u201centreaty:\u201d so in the opening sentence of Justin, First Apology (vol. i. p. 163, where it is rendered \u201cpetition\u201d).\n523:4005\nLightfoot, with Syriac and most editors, reads \u03c3\u03ba\u03bf\u03c0\u03cc\u03bd; but C has \u03ba\u03cc\u03c0\u03bf\u03bd, so Bryennios.\n523:4006\nC had originally \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03b5\u03b9\u0311\u03bd (accepted by Hilgenfeld), but was corrected to \u03c6\u03b9\u03bb\u03bf\u03c0\u03bf\u03bd\u03b5\u03b9\u0311\u03bd. 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.\n523:4007 523:4008\nC inserts \u03c4\u03bf\u03cd\u03c4\u03c9; 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.\n523:4009\n\u03c0\u03b5\u03b9\u0311\u03c1\u03b1\u03bd \u1f00\u03b8\u03bb\u03bf\u03c5\u0311\u03bc\u03b5\u03bd; the construction is classical, and the figure common in all Greek literature.\n523:4010\nThe verbs here are aorists, and have been rendered by the English past tense; the present participle (\u03bc\u1f74 \u1f42\u03bd \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd) describing the character of the \u201cspirit\u201d must, according to English usage, conform to the main verbs. Lightfoot says, \u201cThe aorist here has its common gnomic sense;\u201d and he therefore interprets the passage as a general statement: \u201cSordid motives bring their own punishment in a judicial blindness.\u201d But this gnomic sense of the aorist is not common. C reads \u03b4\u03b5\u03c3\u03bc\u03cc\u03c2, which yields this sense: \u201cand a chain weighed upon him.\u201d 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.\n523:4011 523:4012\nActs iii. 15, v. 31; comp. Heb. ii. 10.\n523:4013\nThe 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.","title":"Ante-Nicene Fathers, Vol VII: The Second Epistle of Clement: The Homily","type":"page"}