2 Clement
The oldest surviving Christian sermon outside the New Testament. Despite its traditional title it was not written by Clement of Rome, and its real author is unknown.
GreekLake edition, 1912
English, LakeThe Apostolic Fathers, 1912
Modern EnglishSermonIndex
Chapter 1
Ἀδελφοί, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ, ὡς περὶ θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν: καὶ οὐ δεῖ ἡμᾶς μικρὰ φρονεῖν περὶ τῆς σωτηρίας ἡμῶν.
The need for thinking highly of Christ, and prizing our salvationBrethren, we must think of Jesus Christ as of God, as of the Judge of the living and the dead and we must not think little of our salvation,
Brothers, we must think of Jesus Christ as we think of God, as of the judge of the living and the dead. We must not think little of our salvation.
ἐν τῷ γὰρ φρονεῖν ἡμᾶς μικρὰ περὶ αὐτοῦ, μικρὰ καὶ ἐλπίζομεν λαβεῖν: καὶ οἱ ἀκούοντες ὡς περὶ μικρῶν ἁμαρτάνουσιν, καὶ ἡμεῖς ἁμαρτάνομεν οὐκ εἰδότες, πόθεν ἐκλήθημεν καὶ ὑπὸ τίνος καὶ εἰς ὃν τόπον, καὶ ὅσα ὑπέμεινεν Ἰησοῦς Χριστὸς παθεῖν ἕνεκα ἡμῶν.
for if we think little of him we also hope to obtain but little. And those who listen as though it were a little matter are sinning, and we also are sinning, if we do not know whence and by whom, and to what place we were called, and how great sufferings Jesus Christ endured for our sake.
When we think little of him, we also hope to receive little. Those who listen as though these were small matters are sinning. We also sin if we do not know where we were called from, by whom, and to what place, and how much Jesus Christ endured for our sake.
τίνα οὖν ἡμεῖς αὐτῷ δώσομεν ἀντιμισθίαν, ἢ τίνα καρπὸν ἄξιον οὖ ἡμῖν αὐτὸς ἔδωκεν; πόσα δὲ αὐτῷ ὀφείλομεν ὅσια;
What return, then, shall we make to him, or what fruit shall we offer worthy of that which he has given us? And how great a debt of holiness do we owe him?
What return, then, will we give him, or what fruit worthy of what he has given us? And how much do we owe him in holy devotion?
τὸ φῶς γὰρ ἡμῖν ἐχαρίσατο, ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν, ἀπολλυμένους ἡμᾶς ἔσωσεν.
For he gave us the light, he called us son, as a Father, he saved us when we were perishing.
He gave us light. Like a father, he called us sons. He saved us when we were perishing.
ποῖον οὖν αἶνον αὐτῷ δώσομεν ἡ μισθὸν ἀντιμισθίας ὦν ἐλάβομεν;
What praise, then, or what reward shall we give him in return for what we received?
What praise, then, or what repayment will we give him for what we have received?
πηροὶ ὄντες τῇ διανοίᾳ, προσκυνοῦντες λίθους καὶ ξύλα καὶ χρυσὸν καὶ ἄργυρον καὶ χαλκόν, ἔργα ἀνθρώπων: καὶ ὁ βίος ἡμῶν ὅλος ἄλλο οὐδὲν ἦν εἰ μὴ θάνατος. ἀμαύρωσιν οὖν περικείμενοι καὶ τοιαύτης ἀχλύος γέμοντες ἐν τῇ ὁράσει, ἀνεβλέψαμεν ἀποθέμενοι ἐκεῖνο ὃ περικείμεθα νέφος τῇ αὐτοῦ θελήσει.
The state of the unconvertedWe were maimed in our understanding, worshipping stone, and wood, and gold, and silver, and copper, the works of men, and our whole life was nothing else than death. We were covered with darkness, and our eyes were full of mist; but we have received our sight, and by his will we have cast off the cloud which covered us.
Our minds were crippled. We worshiped stones, wood, gold, silver, and bronze, the works of men, and our whole life was nothing but death. We were wrapped in darkness and our eyes were full of fog, but by his will we have thrown off that cloud and have received our sight.
ἠλέησεν γὰρ ἡμᾶς καὶ σπλαγχνισθεὶς ἔσωσεν, θεασάμενος ἐν ἡμῖν πολλὴν πλάνην καὶ ἀπώλειαν, καὶ μηδεμίαν ἐλπίδα ἔχοντας σωτηρίας, εἰ μὴ τὴν παῤ αὐτοῦ.
For he had pity on us, and saved us in his mercy, and regarded the great error and destruction which was in us, and our hopelessness of salvation save from him;
He had mercy on us, and in his compassion he saved us. He saw the great error and ruin in us, and that we had no hope of salvation except from him.
ἐκάλεσεν γὰρ ἡμᾶς οὐκ ὄντας καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡμᾶς.
for he called us when we were not, and it was his will that out of nothing we should come to being.
He called us when we did not exist, and he willed that we should come into being out of nothing.
Chapter 2
Εὐφράνθητι, στείρα ἦ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. ὃ εἶπεν: Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ἡμᾶς εἶπεν: στεῖρα γὰρ ἦν ἡ ἐκκλησία ἡμῶν πρὸ τοῦ δοθῆναι αὐτῇ τέκνα.
Prophecies of the church, and their interpretationRejoice thou barren that barest not; break forth and cry thou that travailest not; for the children of the deserted are many more than hers that hath a husband. In saying, Rejoice thou barren that barest not, he meant us, for our church was barren before children were given her.
“Rejoice, you barren woman who has not given birth; break out and shout, you who have not been in labor, for the children of the desolate woman are more than those of the woman who has a husband.” When he said, “Rejoice, you barren woman who has not given birth,” he meant us, for our church was barren before it was given children.
Translator’s note. This is Isaiah 54:1, also quoted by Paul in Galatians 4:27. The author reads “the barren woman” as the church, which was largely Gentile. “The woman who has a husband” is probably the Jewish people, “those who seemed to have God” (2:3), though he does not name them.
ὃ δὲ εἶπεν: Βόησον, ἡ οὐκ ὠδίνουσα, τοῦτο λέγει: τὰς προσευχὰς ἡμῶν ἁπλῶς ἀναφέρειν πρὸς τὸν θεόν. μὴ ὡς αἱ ὠδίνουσαι ἐγκακῶμεν,
And in saying, Cry thou that travailest not, he means this,—that we should offer our prayers in sincerity to God, and not grow wreary as women that give birth.
When he said, “Shout, you who have not been in labor,” he means this: we should offer our prayers to God sincerely and not lose heart like women in labor.
δ δὲ εἶπεν: Ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα: ἐπεὶ ἔρημος ἐδόκει εἶναι ἀπὸ τοῦ θεοῦ ὁ λαὸς ἡμῶν. νυνὶ δὲ πιστεύσαντες πλείονες ἐγενόμεθα τῶν δοκούντων ἔχειν θεόν.
And in saying, For the children of the deserted are many more than hers that hath a husband, he meant that our people seemed to be deserted by God, but that now we who have believed have become many more than those who seemed to have God.
When he said, “the children of the desolate woman are more than those of the woman who has a husband,” he meant that our people seemed to be abandoned by God, but now that we have believed we have become more numerous than those who seemed to have God.
καὶ ἑτέρα δὲ γραφὴ λέγει, ὅτι οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς:
And another Scripture also says, I came not to call righteous, but sinners;
Another Scripture also says: “I did not come to call the righteous, but sinners.”
Translator’s note. Matthew 9:13; Mark 2:17. This is one of the earliest places where a saying from the Gospels is called “Scripture.”
τοῦτο λέγει, ὅτι δεῖ τοὺς ἀπολλυμένους σώζειν.
He means that those who are perishing must be saved,
This means that those who are perishing must be saved.
ἐκεῖνο γάρ ἐστιν μέγα καὶ θαυμαστὸν οὐ τὰ ἑστῶτα στηρίζειν, ἀλλὰ τὰ πίπτοντα.
for it is great and wonderful to give strength, not to the things which are standing, but to those which are falling.
It is a great and marvelous thing to hold up not what is standing, but what is falling.
οὕτως καὶ ὁ Χριστὸς ἠθέλησεν σῶσαι τὰ ἀπολλύμενα, καὶ ἔσωσεν πολλούς, ἐλθὼν καὶ καλέσας ἡμᾶς ἤδη ἀπολλυμένους.
So Christ also willed to save the perishing, and he saved many, coming and calling us who were already perishing.
So Christ also wanted to save what was perishing, and he saved many, coming and calling us when we were already perishing.
Chapter 3
Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς, πρῶτον μέν, ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν δἰ αὐτοῦ τὸν πατέρα τῆς ἀληθείας: τίς ἡ γνῶσις ἡ πρὸς αὐτόν, ἢ τὸ μὴ ἀρνεῖσθαι δἰ οὖ ἔγνωμεν αὐτόν;
Our duty to ChristSeeing, then, that he has shewn such mercy towards us, first that we who are living do not sacrifice to the dead gods, and do not worship them, but through him know the father of truth, what is the true knowledge concerning him except that we should not deny him through whom we knew him?
He has shown us such great mercy. First of all, we who are living do not sacrifice to dead gods or worship them; instead, through him we have come to know the Father of truth. What, then, is true knowledge of the Father, if not refusing to deny the one through whom we came to know him?
λέγει δὲ καὶ αὐτός: Τὸν ὁμολογήσαντά με ἐνώπιον τῶν ἀνθρώπων. ὁμολογήσω αὐτὸν ἐνώπιον τοῦ πατρός μου.
And he himself also says, Whosoever confessed me before men, I will confess him before my Father;
He himself says: “Whoever confesses me before people, I will confess him before my Father.”
Translator’s note. Matthew 10:32; Luke 12:8.
οὗτος οὖν ἐστὶν ὁ μισθὸς ἡμῶν, ἐὰν οὖν ὁμολογήσωμεν δἰ οὖ ἐσώθημεν.
this then is our reward, if we confess him through whom we were saved.
This, then, is our reward, if we confess the one through whom we were saved.
ἐν τίνι δὲ αὐτὸν ὁμολογοῦμεν; ἐν τῷ ποιεῖν ἃ λέγει καὶ μὴ παρακούειν αὐτοῦ τῶν ἐντολῶν, καὶ μὴ μόνον χείλεσιν αὐτὸν τιμᾶν, ἀλλὰ ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς διανοίας.
But how do we confess him? By doing what he says, and not disregarding his commandments, arid honouring him not only with our lips, but with all our heart and all our mind.
How do we confess him? By doing what he says, not disobeying his commandments, and honoring him not only with our lips but with our whole heart and our whole mind.
λέγει δὲ καὶ ἐν τῷ Ἡσαΐᾳ: Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπ’ ἐμοῦ.
And he says also in Isaiah, This people honoureth me with their lips, but their heart is far from me.
He also says in Isaiah: “This people honors me with their lips, but their heart is far from me.”
Translator’s note. Isaiah 29:13, also quoted by Jesus in Matthew 15:8 and Mark 7:6.
Scripture: Matthew 15:8; Mark 7:6
Chapter 4
Μὴ μόνον οὖν αὐτὸν καλῶμεν κύριον: οὐ γὰρ τοῦτο σώσει ἡμᾶς.
The necessity for good worksLet us, then, not merely call him Lord, for this will not save us.
So let us not only call him Lord, for that will not save us.
λέγει γάρ: Οὐ πᾶς ὁ λέγων μοι: Κύριε, κύριε, σωθήσεται, ἀλλ’ ὁ ποιῶν τὴν δικαιοσύνην.
For he says, Not everyone that saith to me Lord, Lord, shall be saved, but he that doeth righteousness.
He says: “Not everyone who says to me, ‘Lord, Lord,’ will be saved, but the one who does righteousness.”
Translator’s note. Compare Matthew 7:21. There the saying ends “will enter the kingdom of heaven, but only the one who does the will of my Father.” The author’s wording differs, either quoted from memory or taken from another source.
ὥστε οὖν, ἀδελφοί, ἐν τοῖς ἔργοις αὐτὸν ὁμολογῶμεν, ἐν τῷ ἀγαπᾶν ἑαυτούς, ἐν τῷ μὴ μοιχᾶσθαι μηδὲ καταλαλεῖν ἀλλήλων μηδὲ ζηλοῦν, ἀλλ’ ἐγκρατεῖς εἶναι, ἐλεήμονας, ἀγαθούς: καὶ συμπάσχειν ἀλλήλοις ὀφείλομεν, καὶ μὴ φιλαργυρεῖν. ἐν τούτοις τοῖς ἔργοις ὁμολογῶμεν αὐτὸν καὶ μὴ ἐν τοῖς ἐναντίοις:
So then, brethren, let us confess him in our deeds, by loving one another, by not committing adultery, nor speaking one against another, nor being jealous, but by being self-controlled, merciful, good; and we ought to sympathise with each other, and not to be lovers of money. By these deeds we confess him, and not by the opposite kind.
So then, brothers, let us confess him by our actions: by loving one another, by not committing adultery, not slandering one another, and not being envious, but by being self-controlled, merciful, and good. We ought also to share one another’s sufferings and not love money. By these deeds let us confess him, and not by their opposites.
καὶ οὐ δεῖ ἡμᾶς φοβεῖσθαι τοὺς ἀνθρώπους μᾶλλον, ἀλλὰ τὸν θεόν.
And we must not fear men rather than God.
We must not fear people more than God.
διὰ τοῦτο, ταῦτα ὑμῶν πρασσόντων, εἶπεν ὁ κύριος: Ἐὰν ἦτε μετ’ ἐμοῦ συνηγμένοι ἐν τῷ κόλπῳ μου καὶ μὴ ποιῆτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν: Ὑπάγετε ἀπ’ ἐμοῦ, οὐκ οἶδα ὑμᾶς, πόθεν ἐστέ, ἐργάται ἀνομίας.
For this reason, if you do these things, the Lord said, If ye be gathered together with me in my bosom, and do not my commandments, I will cast you out, and will say to you, Depart from me, I know not whence ye are, ye workers of iniquity.
For this reason, if you do these things, the Lord said: “Even if you are gathered with me in my bosom, if you do not keep my commandments, I will cast you out and say to you, ‘Depart from me, I do not know where you come from, you workers of lawlessness.’”
Translator’s note. This saying as a whole is not found in the four Gospels, and its source is unknown. Its closing words echo Matthew 7:23 and Luke 13:25–27.
Chapter 5
Ὅθεν, ἀδελφοί, καταλείψαντες τὴν παροικίαν τοῦ κόσμου τούτου ποιήσωμεν τὸ θέλημα τοῦ καλέσαντος ἡμᾶς, καὶ μὴ φοβηθῶμεν ἐξελθεῖν ἐκ τοῦ κόσμου τούτου.
Exhortation to abandon the worldWhehefore, brethren, let us forsake our sojourning in this world, and do the will of him who called us, and let us not fear to go forth from this world,
So, brothers, let us leave behind our stay as foreigners in this world and do the will of the one who called us, and let us not be afraid to depart from this world.
λέγει γὰρ ὁ κύριος Ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων.
for the Lord said, Ye shall be as lambs in the midst of wolves,
The Lord says: “You will be like lambs in the midst of wolves.”
ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει: Ἐὰν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία;
and Peter answered and said to him, If then the wolves tear the lambs?
Peter answered him: “What if the wolves tear the lambs apart?”
εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ: Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά: καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέννοντας ὑμᾶς καὶ μηδὲν ὑμῖν δυναμένους ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ τὸ ἀποθανεῖν ὑμᾶς ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρός.
Jesus said to Peter, Let the lambs have no fear of the wolves after their death; and do ye have no fear of those that slay you, and can do nothing more to you, but fear him who after your death hath power over body and soul, to cast them into the flames of hell.
Jesus said to Peter: “After they are dead, the lambs should not fear the wolves. And you, do not fear those who kill you and can do nothing to you. Fear the one who, after you are dead, has power over soul and body to throw them into the fire of Gehenna.”
Translator’s note. “Gehenna” is the place of final punishment, often translated “hell.”
καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου.
And be well assured, brethren, that our sojourning in this world in the flesh is a little thing and lasts a short time, but the promise of Christ is great and wonderful, and brings us rest, in the kingdom which is to come and in everlasting life.
Know, brothers, that our stay in this world, in this flesh, is small and short, but the promise of Christ is great and marvelous: rest in the coming kingdom and eternal life.
τί οὖν ἐστὶν ποιήσαντας ἐπιτυχεῖν αὐτῶν, εἰ μὴ τὸ ὁσίως καὶ δικαίως ἀναστρέφεσθαι καὶ τὰ κοσμικὰ ταῦτα ὡς ἀλλότρια ἡγεῖσθαι καὶ μὴ ἐπιθυμεῖν αὐτῶν;
What then shall we do to attain these things save lead a holy and righteous life, and regard the things of this world as not our own, and not desire them?
What can we do to obtain them, except to live in holiness and righteousness, to treat these worldly things as foreign to us, and not to desire them?
ἐν γὰρ τῷ ἐπιθυμεῖν ἡμᾶς κτήσασθαι ταῦτα ἀποπίπτομεν τῆς ὁδοῦ τῆς δικαίας.
For by desiring to obtain these things we fall from the way of righteousness.
By desiring to acquire these things, we fall away from the way of righteousness.
Chapter 6
Λέγει δὲ ὁ κύριος: Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν. ἐὰν ἡμεῖς θέλωμεν καὶ θεῷ δουλεύειν καὶ μαμωνᾷ, ἀσύμφορον ἡμῖν ἐστίν.
The opposition between this world and the world to comeAnd the Lord says:—No servant can serve two masters. If we desire to serve both God and Mammon it is unprofitable to us,
The Lord says: “No servant can serve two masters.” If we want to serve both God and money, it will do us no good.
Translator’s note. The saying is from Luke 16:13 (compare Matthew 6:24). The word for “servant” (oiketes) matches Luke’s wording.
τί γὰρ τὸ ὄφελος, ἐάν τις τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν ζημιωθῇ;
For what is the advantage if a man gain the whole world but lose his soul?
“For what does it profit someone to gain the whole world and lose his soul?”
Translator’s note. Compare Matthew 16:26, Mark 8:36, and Luke 9:25.
ἔστιν δὲ οὗτος ὁ αἰὼν καὶ ὁ μέλλων δύο ἐχθροί.
Now the world that is, and the world to come are two enemies.
This age and the age to come are two enemies.
οὗτος λέγει μοιχείαν καὶ φθορὰν καὶ φιλαργυρίαν καὶ ἀπάτην, ἐκεῖνος δὲ τούτοις ἀποτάσσεται.
This world speaks of adultery, and corruption, and love of money, and deceit, but that world bids these things farewell.
This age speaks of adultery, corruption, love of money, and deceit, but the age to come renounces these things.
οὐ δυνάμεθα οὖν τῶν δύο φίλοι εἶναι: δεῖ δὲ ἡμᾶς τούτῳ ἀποταξαμένους ἐκείνῳ χρᾶσθαι
We cannot then be the friends of both; but we must bid farewell to this world, to consort with that which is to come.
We cannot be friends of both. We must renounce this age and hold fast to the one to come.
οἰόμεθα. ὅτι βέλτιόν ἐστιν τὰ ἐνθάδε μισῆσαι, ὅτι μικρὰ καὶ ὀλιγοχρόνια καὶ φθαρτά, ἐκεῖνα δὲ ἀγαπῆσαι, τὰ ἀγαθὰ τὰ ἄφθαρτα.
We reckon that it is better to hate the things which are here, for they are little, and short-lived, and corruptible, but to love the things which are there, the good things which are incorruptible.
We think it is better to hate the things here, because they are small, short-lived, and perishable, and to love the things there, the good things that never perish.
ποιοῦντες γὰρ τὸ θέλημα τοῦ Χριστοῦ εὑρήσομεν ἀνάπαυσιν: εἰ δὲ μήγε, οὐδὲν ἡμᾶς ῥύσεται ἐκ τῆς αἰωνίου κολάσεως, ἐὰν παρακούσωμεν τῶν ἐντολῶν αὐτοῦ.
For if we do the will of Christ we shall gain rest; but if not, nothing shall rescue us from eternal punishment, if we neglect his commandments.
If we do the will of Christ, we will find rest. But if we do not, if we disobey his commandments, nothing will rescue us from eternal punishment.
λέγει δὲ καὶ ἡ γραφὴ ἐν τῷ Ἰεζεκιήλ. ὅτι ἐὰν ἀναστῇ Νῶε καὶ Ἰὼβ καὶ Δανιήλ, οὐ ῥύσονται τὰ τέκνα αὐτῶν ἐν τῇ αἰχμαλωσίᾳ.
And the Scripture also says in Ezekiel that, if Noah and Job and Daniel arise, they shall not rescue their children in the captivity.
The Scripture also says in Ezekiel that even if Noah, Job, and Daniel were to rise up, they would not save their children in the captivity.
Translator’s note. The reference is to Ezekiel 14:14–20, quoted loosely. In Ezekiel, these three men would save only themselves and not their sons or daughters. The words “rise up” and “in the captivity” are the author’s own paraphrase.
εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια;
But if even such righteous men as these cannot save their children by their own righteousness, with what confidence shall we enter into the palace of God, if we keep not our baptism pure and undefiled? Or who shall be our advocate if we be not found to have pious and righteous works?
If even such righteous men cannot save their children by their own righteousness, with what confidence will we enter the kingdom of God if we do not keep our baptism pure and undefiled? Or who will be our advocate if we are not found to have holy and righteous deeds?
Translator’s note. The word rendered “kingdom” is basileion, which in classical Greek usually means a royal palace, but in early Christian writings it can also mean “kingdom.” “Advocate” translates parakletos.
Chapter 7
Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ’ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι.
Exhortation to strive well in the contest of lifeSo then, my brethren, let us contend, knowing that the contest is close at hand, and that many make voyages for corruptible prizes, but not all are crowned, save those who have toiled much, and contended well.
So, my brothers, let us compete, knowing that the contest is at hand. Many sail to the contests for perishable prizes, but not all are crowned, only those who have trained hard and competed well.
Translator’s note. The picture recalls Paul’s athletic image in 1 Corinthians 9:24–25. “Sail to” may suggest travelling by sea to the great games, such as the Isthmian Games near Corinth, but this is uncertain.
ἡμεῖς οὖν ἀγωνισώμεθα, ἵνα πάντες στεφανωθῶμεν.
Let us then contend that we may all be crowned.
So let us compete, so that all of us may be crowned.
ὥστε θέωμεν τὴν ὁδὸν τὴν εὐθείαν, ἀγῶνα τὸν ἄφθαρτον, καὶ πολλοὶ εἰς αὐτὸν καταπλεύσωμεν καὶ ἀγωνισώμεθα, ἵνα καὶ στεφανωθῶμεν: καὶ εἰ μὴ δυνάμεθα πάντες στεφανωθῆναι, κἂν ἐγγὺς τοῦ στεφάνου γενώμεθα.
Let us run the straight course, the immortal contest, and let many of us sail to it, and contend, that we may also receive the crown, and if we cannot all receive the crown, let us at least come near to it.
Let us run the straight course, the contest that does not perish. Let many of us sail to it and compete, so that we may also be crowned. And if we cannot all be crowned, let us at least come close to the crown.
εἰδέναι ἡμᾶς δεῖ, ὅτι ὁ τὸν φθαρτὸν ἀγῶνα ἀγωνιζόμενος, ἐὰν εὑρεθῇ φθείρων, μαστιγωθεὶς αἴρεται καὶ ἔξω βάλλεται τοῦ σταδίου.
We must remember that if he who takes part in the contest for a corruptible prize be detected in unfairness, he is flogged, taken up, and thrown off the course.
We must know that if someone competing in a perishable contest is caught cheating, he is flogged, removed, and thrown out of the stadium.
τί δοκεῖτε; ὁ τὸν τῆς ἀφθαρσίας ἀγῶνα φθείρας τί παθεῖται;
What do you think? What shall he suffer who cheats in the contest for that which is incorruptible?
What do you think? What will someone suffer who cheats in the contest for what cannot perish?
τῶν γὰρ μὴ τηρησάντων, φησίν, τὴν σφραγῖδα ὁ σκώληξ αὐτῶν οὐ τελευτήσει καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.
For of those who have not kept the seal of baptism he says:—Their worm shall not die, and their fire shall not be quenched, and they shall lie a spectacle for all flesh.
Of those who have not kept the seal, it says, “Their worm will not die and their fire will not be put out, and they will be a spectacle to all flesh.”
Translator’s note. “The seal” here means baptism (compare 6.9 and 8.6). The quotation is from Isaiah 66:24, words also echoed by Jesus in Mark 9:48.
Scripture: Mark 9:48
Chapter 8
Ὡς οὖν ἐσμὲν ἐπὶ γῆς, μετανοήσωμεν.
Call to repentance and purityLet us repent then while we are on the earth.
So while we are on earth, let us repent.
πηλὸς γάρ ἐσμεν εἰς τὴν χεῖρα τοῦ τεχνίτου: ὃν τρόπον γὰρ ὁ κεραμεύς, ἐὰν ποιῇ σκεῦος καὶ ἐν ταῖς χερσὶν αὐτοῦ διαστραφῇ ἣ συντριβῇ, πάλιν αὐτὸ ἀναπλάσσει, ἐὰν δὲ προφθάσῃ εἰς τὴν κάμινον τοῦ πυρὸς αὐτὸ βαλεῖν, οὐκέτι βοηθήσει αὐτῷ: οὕτως καὶ ἡμεῖς, ἕως ἐσμὲν ἐν τούτῳ τῷ κόσμῳ, ἐν τῇ σαρκὶ ἃ ἐπράξαμεν πονηρὰ μετανοήσωμεν ἐξ ὅλης τῆς καρδίας, ἵνα σωθῶμεν ὑπὸ τοῦ κυρίου, ἕως ἔχομεν καιρὸν μετανοίας.
For we are clay in the hand of the workman; for just as the potter, if he make a vessel, and it be bent or broken in his hand, models it afresh, but if he has come so far as to put it into the fiery oven, he can do nothing to mend it any more; so also let us, so long as we are in this world, repent with all our heart of the wicked deeds which we have done in the flesh, that we may be saved by the Lord, while we have a time for repentance.
We are clay in the hand of the craftsman. When a potter makes a vessel and it is twisted or broken in his hands, he forms it again. But if he has already put it into the fiery furnace, he can do nothing more for it. So we too, while we are in this world, should repent with all our heart of the evil we have done in the flesh, so that we may be saved by the Lord while we have time to repent.
Translator’s note. The image recalls Jeremiah 18:1–6, where the potter reshapes a spoiled vessel. The point about the kiln is the author’s own addition.
μετὰ γὰρ τὸ ἐξελθεῖν ἡμᾶς ἐκ τοῦ κόσμον οὐκέτι δυνάμεθα ἐκεῖ ἐξομολογήσασθαι ἢ μετανοεῖν ἔτι.
For after we have departed from this world, we can no longer make confession, or repent any more in that place.
For once we have left this world, we can no longer confess or repent there.
ὥστε, ἀδελφοί, ποιήσαντες τὸ θέλημα τοῦ πατρὸς καὶ τὴν σάρκα ἁγνὴν τηρήσαντες καὶ τὰς ἐντολὰς τοῦ κυρίου φυλάξαντες ληψόμεθα ζωὴν αἰώνιον.
So then, brethren, if we do the will of the Father, if we keep the flesh pure, and if we observe the commandments of the Lord, we shall obtain eternal life.
So, brothers, if we do the will of the Father, keep the flesh pure, and keep the commandments of the Lord, we will receive eternal life.
λέγει γὰρ ὁ κύριος ἐν τῷ εὐαγγελίῳ: Εἰ τὸ μικρὸν οὐκ ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει; λέγω γὰρ ὑμῖν, ὅτι ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν.
For the Lord says in the Gospel, If ye did not guard that which is small, who shall give you that which is great? For I tell you that he who is faithful in that which is least, is faithful also in that which is much.
The Lord says in the Gospel: “If you have not kept what is small, who will give you what is great? I tell you, the one who is faithful in very little is also faithful in much.”
Translator’s note. This is close to Luke 16:10–12, but the wording differs and the saying is introduced as from “the Gospel.” The author seems to be quoting from memory or from a gospel text slightly different from ours.
ἆρα οὖν τοῦτο λέγει: τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν.
He means, then, this:— Keep the flesh pure, and the seal of baptism undefiled, that we may obtain eternal life.
So what he is saying is this: keep the flesh pure and the seal spotless, so that we may receive eternal life.
Chapter 9
Καὶ μὴ λεγέτω τις ὑμῶν, ὅτι αὕτη ἡ σὰρξ οὐ κρίνεται οὐδὲ ἀνίσταται.
The resurrection of the fleshAnd let none of you say that this flesh is not judged and does not rise again.
Let none of you say that this flesh is not judged and does not rise again.
γνῶτε: ἐν τίνι ἐσώθητε, ἐν τίνι ἀνεβλέψατε, εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντες;
Understand: in what state did you receive salvation, in what state did you receive your sight, except in this flesh?
Think: in what were you saved, and in what did you receive your sight, if not in this flesh?
Translator’s note. “Received your sight” picks up the author’s earlier picture of conversion as blind people coming to see (compare 1.6).
δεῖ οὖν ἡμᾶς ὡς ναὸν θεοῦ φυλάσσειν τὴν σάρκα:
We must therefore guard the flesh as a temple of God,
So we must guard the flesh as a temple of God.
Translator’s note. Compare 1 Corinthians 3:16 and 6:19.
ὃν τρόπον γὰρ ἐν τῇ σαρκὶ ἐκλήθητε, καὶ ἐν τῇ σαρκὶ ἐλεύσεσθε.
for as you were called in the flesh, you shall also come in the flesh.
As you were called in the flesh, you will also come in the flesh.
εἰ Χριστός, ὁ κύριος ὁ σώσας ἡμᾶς, ὢν μὲν τὸ πρῶτον πνεῦμα, ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς ἐκάλεσεν: οὕτως καὶ ἡμεῖς ἐν ταύτῃ τῇ σαρκὶ ἀποληψόμεθα τὸν μισθόν.
If Christ, the Lord who saved us, though he was originally spirit, became flesh and so called us, so also we shall receive our reward in this flesh.
If Christ, the Lord who saved us, was first spirit and became flesh and so called us, then we also will receive our reward in this flesh.
Translator’s note. “First spirit” is the author’s way of speaking of Christ’s existence before he became flesh (compare John 1:14). His wording is simpler than later theological language and should not be pressed too far.
ἀγαπῶμεν οὖν ἀλλήλους, ὅπως ἔλθωμεν πάντες εἰς τὴν βασιλείαν τοῦ θεοῦ.
Let us then love one another, that we may all attain to the kingdom of God.
So let us love one another, so that we may all come into the kingdom of God.
ὡς ἔχομεν καιρὸν τοῦ ἰαθῆναι, ἐπιδῶμεν ἑαυτοὺς τῷ θεραπεύοντι θεῷ, ἀντιμισθίαν αὐτῷ διδόντες.
Call to repentanceWhile we have opportunity to be healed let us give ourselves to God, who heals us, giving him his recompense.
While we have time to be healed, let us give ourselves to God our healer, giving him something in return.
ποίαν; τὸ μετανοῆσαι ἐξ εἰλικρινοῦς καρδίας.
What recompense? Repentance from a sincere heart.
What should we give in return? Repentance from a sincere heart.
προγνώστης γάρ ἐστιν τῶν πάντων καὶ εἰδὼς ἡμῶν τὰ ἐν καρδίᾳ.
For he has knowledge of all things beforehand, and knows the things in our hearts.
For he knows all things beforehand and knows what is in our hearts.
δῶμεν οὖν αὐτῷ αἶνον, μὴ ἀπὸ στόματος μόνον, ἀλλὰ καὶ ἀπὸ καρδίας, ἵνα ἡμᾶς προσδέξηται ὡς υἱούς.
Let us then give him praise, not only with our mouth, but also from our heart, that he may receive us as sons.
So let us give him praise, not only from the mouth but also from the heart, so that he will receive us as sons.
καὶ γὰρ εἶπεν ὁ κύριος: Ἀδελφοί μου οὗτοί εἰσιν οἱ ποιοῦντες τὸ θέλημα τοῦ πατρός μου.
For the Lord said My brethren are these who do the will of my Father.
For the Lord said: “These are my brothers: those who do the will of my Father.”
Translator’s note. Compare Matthew 12:50, Mark 3:35, and Luke 8:21. The wording does not match any of them exactly.
Chapter 10
Ὥστε, ἀδελφοί μου, ποιήσωμεν τὸ θέλημα τοῦ πατρὸς τοῦ καλέσαντος ἡμᾶς, ἵνα ζήσωμεν, καὶ διώξωμεν μᾶλλον τὴν ἀρετήν, τὴν δὲ κακίαν καταλείψωμεν ὡς προοδοιπόρον τῶν ἁμαρτιῶν ἡμῶν, καὶ φύγωμεν τὴν ἀσέβειαν, μὴ ἡμᾶς καταλάβῃ κακά.
Exhortation to godliness and warning against viceWherefore, my brethren, let us do the will of the father who called us, that we may live, and let us rather follow after virtue, but give up vice as the forerunner of our sins, and let us flee from ungodliness lest evil overtake us.
So, my brothers, let us do the will of the Father who called us, so that we may live. Let us pursue virtue instead, and leave behind wickedness as the forerunner of our sins. Let us flee from ungodliness, so that evil does not overtake us.
ἐὰν γὰρ σπουδάσωμεν ἀγαθοποιεῖν, διώξεται ἡμᾶς εἰρήνη.
For, if we are zealous to do good, peace will follow after us.
For if we are eager to do good, peace will pursue us.
διὰ ταύτην γὰρ τὴν αἰτίαν οὐκ ἔστιν εὑρεῖν ἄνθρωπον, οἵτινες παράγουσι φόβους ἀνθρωπίνους, προῃρημένοι μᾶλλον τὴν ἐνθάδε ἀπόλαυσιν ἡ τὴν μέλλουσαν ἐπαγγελίαν.
For this cause it is not possible for a man to find it, when they bring in human fears, and prefer the pleasures of the present to the promises of the future.
This is why a person cannot find it: people bring in human fears, and prefer the enjoyment of the present to the promise to come.
Translator’s note. The Greek of this sentence is difficult and may be damaged; it shifts from “a person” to “they.” It seems to mean that people who give way to human fears, and prefer present pleasure to God’s promise, cannot find the peace just mentioned.
ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
For they do not know how great torment the pleasures of the present entail, and what is the joy of the promised future.
They do not know how great the torment is that comes with present enjoyment, and what delight belongs to the promise to come.
καὶ εἰ μὲν αὐτοὶ μόνοι ταῦτα ἔπρασσον, ἀνεκτὸν ἦν: νῦν δὲ ἐπιμένουσιν κακοδιδασκαλοῦντες τὰς ἀναιτίους ψυχάς, οὐκ εἰδότες, ὅτι δισσὴν ἕξουσιν τὴν κρίσιν, αὐτοί τε καὶ οἱ ἀκούοντες αὐτῶν.
And if they did these things by themselves it could be endured, but, as it is, they are continuing in teaching evil to innocent souls, and do not know that they will incur a double judgment, both themselves and their hearers.
If they were the only ones doing this, it could be put up with. But as it is, they keep on teaching evil to innocent souls. They do not know that they will receive a double judgment, both they and those who listen to them.
Chapter 11
Ἡμεῖς οὖν ἐν καθαρᾷ καρδίᾳ δουλεύσωμεν τῷ θεῷ, καὶ ἐσόμεθα δίκαιοι: ἐὰν δὲ μὴ δουλεύσωμεν διὰ τὸ μὴ πιστεύειν ἡμᾶς τῇ ἐπαγγελίᾳ τοῦ θεοῦ, ταλαίπωροι ἐσόμεθα.
Warning against doubtLet us then serve God with a pure heart, and we shall be righteous, but if we do not serve him, because we do not believe the promise of God, we shall be miserable.
So let us serve God with a pure heart, and we will be righteous. But if we do not serve him, because we do not believe the promise of God, we will be miserable.
λέγει γὰρ καὶ ὁ προφητικὸς λόγος: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ καρδίᾳ, οἱ λέγοντες: Ταῦτα πάλαι ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, ἡμεῖς δὲ ἡμέραν ἐξ ἡμέρας προσδεχόμενοι οὐδὲν τούτων ἑωράκαμεν.
For the prophetic word also says:—Miserable are the double-minded that doubt in their heart, who say. These things we heard long ago and in the time of our fathers, but we have waited from day to day, and have seen none of them.
The prophetic word also says: “Miserable are the double-minded, those who doubt in their heart, who say, ‘We heard these things long ago, even in the time of our fathers, and yet we have waited day after day and have seen none of them.’
Translator’s note. The source of this quotation is not known. It closely resembles 1 Clement 23:3–4, which also goes on to the picture of the vine, so both may be quoting the same lost writing. The quotation continues through 11.4.
ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα.
O foolish men! compare yourselves to a tree; take a vine; first it sheds its leaves, then there comes a bud, after this the unripe grape, then the full bunch.
Fools! Compare yourselves to a tree. Take a vine: first it sheds its leaves, then a bud appears, then the unripe grape, and then the ripe bunch.
οὕτως καὶ ὁ λαός μου ἀκαταστασίας καὶ θλίψεις ἔσχεν: ἔπειτα ἀπολήψεται τὰ ἀγαθά.
So also my people has had tumults and afflictions; afterwards it shall receive the good things.
So too my people have had turmoil and afflictions, but afterward they will receive the good things.”
ὥστε, ἀδελφοί μου, μὴ διψυχῶμεν, ἀλλὰ ἐλπίσαντες ὑπομείνωμεν, ἵνα καὶ τὸν μισθὸν κομισώμεθα.
Therefore, my brethren, let us not be double-minded, but let us be patient in hope, that we may also receive the reward.
So, my brothers, let us not be double-minded, but hope and endure, so that we may also receive the reward.
πιστὸς γάρ ἐστιν ὁ ἐπαγγειλάμενος τὰς ἀντιμισθίας ἀποδιδόναι ἐκάστῳ τῶν ἔργων αὐτοῦ.
For he is faithful who promised to pay to each mall the recompense of his deeds.
For the one who promised to give each person repayment for his deeds is faithful.
ἐὰν οὖν ποιήσωμεν τὴν δικαιοσύνην ἐναντίον τοῦ θεοῦ, εἰσήξομεν εἰς τὴν βασιλείαν αὐτοῦ καὶ ληψόμεθα τὰς ἐπαγγελίας, ἅς οὖς οὐκ ἤκουσεν οὐδὲ ὀφθαλμὸς εἶδεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη.
If then we do righteousness before God we shall enter into his kingdom, and shall receive the promises which ear hath not heard, nor hath eye seen, neither hath it entered into the heart of man.
If we do righteousness before God, we will enter his kingdom and receive the promises that no ear has heard, no eye has seen, and that have not entered the human heart.
Translator’s note. Compare 1 Corinthians 2:9, which echoes Isaiah 64:4.
Scripture: 1 Corinthians 2:9
Chapter 12
Ἐκδεχώμεθα οὖν καθ̓ ῶραν τὴν βασιλείαν τοῦ θεοῦ ἐν ἀγάπῃ καὶ δικαιοσύνῃ, ἐπειδὴ οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας τοῦ θεοῦ.
Interpretation of a Saying of the LordLet us then wait for the kingdom of God, from hour to hour, in love and righteousness, seeing that we know not the day of the appearing of God.
So let us wait for the kingdom of God hour by hour, in love and righteousness, since we do not know the day of God’s appearing.
ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ.
For when the Lord himself was asked by someone when his kingdom would come, he said: When the two shall be one, and the outside as the inside, and the male with the female neither male nor female.
When the Lord himself was asked by someone when his kingdom would come, he said: “When the two are one, and the outside is like the inside, and the male with the female is neither male nor female.”
Translator’s note. This saying of Jesus is not in our four Gospels. A similar saying appears in the Gospel of Thomas (saying 22). Clement of Alexandria quotes a version from the Gospel of the Egyptians. We cannot treat it as Scripture. In the next sections the author gives his own plain explanation of it.
τὰ δύο δὲ ἕν ἐστιν, ὅταν λαλῶμεν ἑαυτοῖς ἀλήθειαν καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως εἴη μία ψυχή.
Now the two are one when we speak with one another in truth, and there is but one soul in two bodies without dissimulation.
The two are one when we tell each other the truth, and in two bodies there is one soul without pretense.
καὶ τὸ ἔξω ὡς τὸ ἔσω, τοῦτο λέγει: τὴν ψυχὴν λέγει τὸ ἕσω, τὸ δὲ ἔξω τὸ σῶμα λέγει. ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις.
And by the outside as the inside he means this, that the inside is the soul, and the outside is the body. Therefore, just as your body is visible, so let your soul be apparent in your good works.
By “the outside like the inside” he means this: the inside is the soul, and the outside is the body. Just as your body is visible, so let your soul be plain in your good works.
καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο λέγει: ἵνα ἀδελφὸς ἰδὼν ἀδελφὴν οὐδὲν φρονῇ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ ἀρσενικόν.
And by the male with the female neither male nor female he means this, that when a brother sees a sister he should have no thought of her as female, nor she of him as male.
By “the male with the female, neither male nor female,” he means this: that when a brother sees a sister, he should have no thought of her as a woman, nor she of him as a man.
ταῦτα ὑμῶν ποιούντων, φησίν, ἐλεύσεται ἡ βασιλεία τοῦ πατρός μου.
When you do this, he says, the kingdom of my Father will come.
If you do this, he says, the kingdom of my Father will come.
Chapter 13
Ἀδελφοὶ οὖν, ἤδη ποτὲ μετανοήσωμεν, νήψωμεν ἐπὶ τὸ ἀγαθόν: μεστοὶ γάρ ἐσμεν πολλῆς ἀνοίας καὶ πονηρίας. ἐξαλείψωμεν ἀφ̓ ἡμῶν τὰ πρότερα ἁμαρτήματα καὶ μετανοήσαντες ἐκ ψυχῆς σωθῶμεν, καὶ μὴ γινώμεθα ἀνθρωπάρεσκοι μηδὲ θέλωμεν μόνον ἑαυτοῖς ἀρέσκειν, ἀλλὰ καὶ τοῖς ἔξω ἀνθρώποις ἐπὶ τῇ δικαιοσύνῃ, ἵνα τὸ ὄνομα δἰ ἡμᾶς μὴ βλασφημῆται.
The need for repentance; The impression made on those withoutTherefore, brethren, let us at last repent forthwith, and be sober for our good, for we are full of much folly and wickedness; let us wipe off from ourselves our former sins, and let us gain salvation by repenting with all our souls. Let us not be men-pleasers, and let us wish to please by our righteousness not ourselves alone, but also those who are without, that the name be not blasphemed on our account.
So, brothers, let us repent now at last. Let us be sober and set on what is good, for we are full of great foolishness and wickedness. Let us wipe away our earlier sins, and let us be saved by repenting with all our heart. Let us not be people-pleasers. And let us want to please by our righteousness not only ourselves but also those outside the church, so that the name is not blasphemed because of us.
λέγει γὰρ ὁ κύριος: Διὰ παντὸς τὸ ὄνομά μου βλασφημεῖται ἐν πᾶσιν τοῖς ἔθνεσιν, καὶ πάλιν: Οὐαὶ δἰ ὃν βλασφημεῖται τὸ ὄνομά μου. ἐν τίνι βλασφημεῖται; ἐν τῷ μὴ ποιεῖν ὑμᾶς ἃ βούλομαι.
For the Lord says, Every way is my name blasphemed among all the heathen, and again, Woe unto him on whose account my name is blasphemed. Wherein is it blasphemed?
The Lord says: “My name is blasphemed continually among all the nations,” and again: “Woe to the one through whom my name is blasphemed.” How is it blasphemed? In that you do not do what I want.
Translator’s note. The first saying is from Isaiah 52:5 (in the Greek Old Testament). The second is not found in our Bible, though a similar saying appears in Ignatius, To the Trallians 8.2.
τὰ ἔθνη γὰρ ἀκούοντα ἐκ τοῦ στόματος ἡμῶν τὰ λόγια τοῦ θεοῦ ὡς καλὰ καὶ μεγάλα θαυμάζει: ἔπειτα καταμαθόντα τὰ ἔργα ἡμῶν ὅτι οὐκ ἔστιν ἄξια τῶν ῥημάτων ὧν λέγομεν, ἔνθεν εἰς βλασφημίαν τρέπονται, λέγοντες εἶναι μῦθόν τινα καὶ πλάνην.
In that you do not do what I desire. For when the heathen hear from our mouth the oracles of God, they wonder at their beauty and greatness; afterwards, when they find out that our deeds are unworthy of the words which we speak, they turn from their wonder to blasphemy, saying that it is a myth and delusion.
For when the nations hear the oracles of God from our mouth, they marvel at them as beautiful and great. But then they learn that our deeds are not worthy of the words we speak, and they turn from wonder to blasphemy, saying it is a myth and a delusion.
ὅταν γὰρ ἀκούσωσιν παῤ ἡμῶν, ὅτι λέγει ὁ θεός: Οὐ χάρις ὑμῖν, εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ἀλλὰ χάρις ὑμῖν, εἰ ἀγαπᾶτε τοὺς ἐχθροὺς καὶ τοὺς μισοῦντας ὑμᾶς: ταῦτα ὅταν ἀκούσωσιν, θαυμάζουσιν τὴν ὑπερβολὴν τῆς ἀγαθότητος: ὅταν δὲ ἴδωσιν, ὅτι οὐ μόνον τοὺς μισοῦντας οὐκ ἀγαπῶμεν, ἀλλ’ ὅτι οὐδὲ τοὺς ἀγαπῶντας, καταγελῶσιν ἡμῶν, καὶ βλασφημεῖται τὸ ὄνομα.
For when they hear from us that God says: It is no credit to you, if ye love them that love you, but it is a credit to you, if ye love your enemies, and those that hate you;— when they hear this they wonder at this extraordinary goodness; but when they see that we not only do not love those that hate us, but not even those who love us, they laugh us to scorn, and the name is blasphemed.
When they hear from us that God says, “It is no credit to you if you love those who love you, but it is a credit to you if you love your enemies and those who hate you,” they marvel at such extraordinary goodness. But when they see that not only do we not love those who hate us, we do not even love those who love us, they laugh at us, and the name is blasphemed.
Translator’s note. The saying resembles Luke 6:32–35 and Matthew 5:44–46, though the wording is not exactly that of either Gospel.
Chapter 14
Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης. ἐὰν δὲ μὴ ποιήσωμεν τὸ θέλημα κυρίου, ἐσόμεθα ἐκ τῆς γραφῆς τῆς λεγούσης: Ἐγενήθη ὁ οἶκός μου σπήλαιον λῃστῶν. ὥστε οὖν αἱρετισώμεθα ἀπὸ τῆς ἐκκλησίας τῆς ζωῆς εἶναι, ἵνα σωθῶμεν.
The preexistent ChurchThus, brethren, if we do the will of our Father, God, we shall belong to the first Church, the spiritual one which was created before the sun and moon; but if we do not the will of the Lord, we shall fall under the scripture, which says, My house became a den of brigands. Therefore let us choose to belong to the Church of life, that we may win salvation.
So, brothers, if we do the will of God our Father, we will belong to the first church, the spiritual one, which was created before the sun and moon. But if we do not do the will of the Lord, we will fall under the Scripture that says: “My house has become a den of robbers.” So let us choose to belong to the church of life, so that we may be saved.
Translator’s note. A similar idea appears in the Shepherd of Hermas (Vision 2.4.1), where the church is said to have been created first of all, before the world. The quotation is from Jeremiah 7:11, as used by Jesus in Matthew 21:13.
οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν ἀλλὰ ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ’ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ.
Now I imagine that you are not ignorant that the living Church is the body of Christ. For the scripture says, God made man male and female; the male is Christ, the female is the Church. And moreover the books and the Apostles declare that the Church belongs not to the present, but has existed from the beginning; for she was spiritual, as was also our Jesus, but he was made manifest in the last days that he might save us;
I do not think you are unaware that the living church is the body of Christ. For the Scripture says: “God made man male and female.” The male is Christ, the female is the church. And the books and the apostles say that the church does not belong to the present but has existed from the beginning. For it was spiritual, as our Jesus was also, but he was revealed in the last days to save us.
Translator’s note. The Greek word translated “from the beginning” (anōthen) can also mean “from above.” The subject of “was revealed” could grammatically be the church, but the purpose clause “to save us” fits Jesus.
Scripture: Genesis 1:27
ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε.
The Flesh and the Spiritand the Church, which is spiritual, was made manifest in the flesh of Christ, showing us that if any of us guard her in the flesh without corruption, he shall receive her back again in the Holy Spirit. For this flesh is an anti-type of the Spirit; no one therefore who has corrupted the anti-type shall receive the reality. So, then, he means this, brethren: Guard the flesh, that you may receive the Spirit.
The church, being spiritual, was made visible in the flesh of Christ. This shows us that whoever of us guards it in the flesh and does not corrupt it will receive it back in the Holy Spirit. For this flesh is a copy of the Spirit, and no one who corrupts the copy will share in the original. So what he means, brothers and sisters, is this: guard the flesh, so that you may share in the Spirit.
Translator’s note. The author argues from a comparison. The flesh is the “copy” (antitypos), and the Spirit is the “original” (authentikon). The practical point, drawn out in 14.4, is that whoever abuses the body abuses the church.
εἰ δὲ λέγομεν εἶναι τὴν σάρκα τὴν ἐκκλησίαν καὶ τὸ πνεῦμα Χριστόν. ἄρα οὖν ὁ ὑβρίσας τὴν σάρκα ὕβρισεν τὴν ἐκκλησίαν. ὁ τοιοῦτος οὖν οὐ μεταλήψεται τοῦ πνεύματος, ὅ ἐστιν ὁ Χριστός.
Now if we say that the flesh is the Church, and the Spirit is Christ, of course he who has abused the flesh, has abused the Church. Such a one therefore will not receive the Spirit, which is Christ.
If we say that the flesh is the church and the Spirit is Christ, then whoever has abused the flesh has abused the church. Such a person will not share in the Spirit, which is Christ.
Translator’s note. The author speaks of “the Spirit” as Christ here. Compare 9.5, where Christ was “first spirit” and then became flesh. Later Christian teaching distinguished more carefully between the Son and the Holy Spirit.
τοσαύτην δύναται ἡ σὰρξ αὕτη μεταλαβεῖν ζωὴν καὶ ἀφθαρσίαν κολληθέντος αὐτῇ τοῦ πνεύματος τοῦ ἁγίου, οὔτε ἐξειπεῖν τις δύναται οὔτε λαλῆσαι ἃ ἡτοίμασεν ὁ κύριος τοῖς ἐκλεκτοῖς αὐτοῦ.
So great a gift of life and immortality has this flesh the power to receive, if the Holy Spirit be joined to it, nor can any man express or speak of the things which the Lord hath prepared for his elect.
So great is the life and immortality this flesh can share in when the Holy Spirit is joined to it that no one can describe or tell what the Lord has prepared for his chosen ones.
Translator’s note. The last words echo 1 Corinthians 2:9 (“what God has prepared for those who love him”).
Chapter 15
Οὐκ οἴομαι δέ, ὅτι μικρὰν συμβουλίαν ἐποιησάμην περὶ ἐγκρατείας, ἣν ποιήσας τις οὐ μετανοήσει, ἀλλὰ καὶ ἑαυτὸν σώσει κἀμὲ τὸν συμβουλεύσαντα. μισθὸς γὰρ οὔκ ἐστιν μικρὸς πλανωμένην ψυχὴν καὶ ἀπολλυμένην ἀποστρέψαι εἰς τὸ σωθῆναι.
Exhortation to holiness and prayerNow I think that I have given no mean advice concerning self-control, and if any man follow it, he shall have no regret, but shall save both himself and me his counsellor; for it is no small reward to turn to salvation a soul that is wandering and perishing.
I do not think the advice I have given about self-control is of little value. Whoever follows it will not regret it, but will save both himself and me, who advised him. For it is no small reward to turn a wandering and perishing soul back to be saved.
ταύτην γὰρ ἔχομεν τὴν ἀντιμισθίαν ἀποδοῦναι τῷ θεῷ τῷ κτίσαντι ἡμᾶς, ἐὰν ὁ λέγων καὶ ἀκούων μετὰ πίστεως καὶ ἀγάπης καὶ λέγῃ καὶ ἀκούῃ.
For this is the recompense which we can pay to God, who created us, if he who speaks and hears both speak and hear with faith and love.
For this is the repayment we can give to God who made us, if the one who speaks and the one who listens both speak and listen with faith and love.
ἐμμείνωμεν οὖν ἐφ̓ οἷς ἐπιστεύσαμεν δίκαιοι καὶ ὅσιοι, ἵνα μετὰ παρρησίας αἰτῶμεν τὸν θεὸν τὸν λέγοντα: Ἔτι λαλοῦντός σου ἐρῶ: ἰδοὺ πάρειμι.
Let us then remain righteous and holy in our faith, that we may pray with confidence to God, who says, While thou art speaking I will say. Behold here am I.
So let us stay firm, righteous and holy, in what we have believed, so that we may pray with confidence to the God who says, “While you are still speaking, I will say, ‘Here I am.’”
Translator’s note. The quotation is from Isaiah 58:9 (compare Isaiah 65:24).
τοῦτο γὰρ τὸ ῥῆμα μεγάλης ἐστιν ἐπαγγελίας σημεῖον: ἑτοιμότερον γὰρ ἑαυτὸν λέγει ὁ κύριος εἰς τὸ διδόναι τοῦ αἰτοῦντος.
For this saying is the sign of a great promise; for the Lord says that he is more ready to give than we to ask.
For this saying is a sign of a great promise, for the Lord says that he is more ready to give than the one who asks is to ask.
τοσαύτης οὖν χρηστότητος μεταλαμβάνοντες μὴ φθονήσωμεν ἑαυτοῖς τυχεῖν τοσούτων ἀγαθῶν. ὅσην γὰρ ἡδονὴν ἔχει τὰ ῥήματα ταῦτα τοῖς ποιήσασιν αὐτά, τοσαύτην κατάκρισιν ἔχει τοῖς παρακούσασιν.
Let us then accept such great goodness, and not grudge ourselves the gaining of such benefits, for as great joy as these words offer to those who do them so severe a condemnation do they threaten to the disobedient.
Since we share in such great kindness, let us not begrudge ourselves so many good things. For as much joy as these words bring to those who do them, so much condemnation they bring to those who disobey.
Chapter 16
Ὥστε, ἀδελφοί, ἀφορμὴν λαβόντες οὐ μικρὰν εἰς τὸ μετανοῆσαι, καιρὸν ἔχοντες ἐπιστρέψωμεν ἐπὶ τὸν καλέσαντα ἡμᾶς θεόν, ἕως ἔτι ἔχομεν τὸν παραδεχόμενον ἡμᾶς.
The profit of repentanceSeeing therefore, brethren, that we have received no small opportunity for repentance; let us, now that we have time, turn to the God who calls us, while we still have one who awaits us.
So, brothers and sisters, since we have been given no small opportunity to repent, let us turn, while we have time, to the God who has called us, while we still have someone who welcomes us.
ἐὰν γὰρ ταῖς ἡδυπαθείαις ταύταις ἀποταξώμεθα καὶ τὴν ψυχὴν ἡμῶν νικήσωμεν ἐν τῷ μὴ ποιεῖν τὰς ἐπιθυμίας αὐτῆς τὰς πονηράς, μεταληψόμεθα τοῦ ἐλέους Ἰησοῦ.
For if we bid farewell to these enjoyments, and conquer our soul, by giving up its wicked lusts, we shall share in the mercy of Jesus.
For if we renounce these pleasures and overcome our soul by refusing to carry out its evil desires, we will share in the mercy of Jesus.
γινώσκετε δέ, ὅτι ἔρχεται ἤδη ἡ ἡμέρα τῆς κρίσεως ὡς κλίβανος καιόμενος, καὶ τακήσονταί τινες τῶν οὐρανῶν καὶ πᾶσα ἡ γῆ ὡς μόλιβος ἐπὶ πυρὶ τηκόμενος: καὶ τότε φανήσεται τὰ κρύφια καὶ φανερὰ ἔργα τῶν ἀνθρώπων.
The danger of the JudgmentBut you know that the day of judgment is already approaching as a burning oven, and some of the heavens shall melt, and the whole earth shall be as lead melting in the fire, and then shall be made manifest the secret and open deeds of men.
Know that the day of judgment is already coming like a burning furnace. Some of the heavens will melt, and the whole earth will be like lead melting in a fire. Then the secret and the open deeds of people will be made plain.
Translator’s note. This echoes Malachi 4:1 and Isaiah 34:4 and 2 Peter 3:10–12, though it is not an exact quotation of any of them.
καλὸν οὖν ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας: κρείσσων νηστεία προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων: ἀγάπη δὲ καλύπτει πλῆθος ἁμαρτιῶν, προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου ῥύεται. μακάριος πᾶς ὁ εὑρεθεὶς ἐν τούτοις πλήρης: ἐλεημοσύνη γὰρ κούφισμα ἁμαρτίας γίνεται.
AlmsgivingAlmsgiving is therefore good even as penitence for sin; fasting is better than prayer, but the giving of alms is better than both; and love covers a multitude of sins, but prayer from a good conscience rescues from death. Blessed is every man who is found full of these things; for almsgiving lightens sin.
Giving to the poor, then, is good as repentance for sin. Fasting is better than prayer, but giving to the poor is better than both. “Love covers a multitude of sins,” and prayer from a good conscience rescues from death. Blessed is everyone found full of these things, for giving to the poor lifts the weight of sin.
Translator’s note. Here the author goes beyond Scripture. The Bible does not rank fasting above prayer. His teaching that almsgiving lightens sin is closer to Tobit 12:8–9 and Sirach 3:30, books not in the Protestant Bible, than to the New Testament.
Scripture: 1 Peter 4:8
Chapter 17
Μετανοήσωμεν οὖν ἐξ ὅλης καρδίας, ἵνα μή τις ἡμῶν παραπόληται. εἰ γὰρ ἐντολὰς ἔχομεν ἵνα καὶ τοῦτο πράσσωμεν, ἀπὸ τῶν εἰδώλων ἀποσπᾶν καὶ κατηχεῖν, πόσῳ μᾶλλον ψυχὴν ἤδη γινώσκουσαν τὸν θεὸν οὐ δεῖ ἀπόλλυσθαι;
Exhortation to repentanceLet us then repent with our whole heart, that none of us perish by the way. For if we have commandments to do this also, to tear men away from idols and to instruct them, how much more is it our duty to save from perishing a soul that already knows God?
Let us then repent with our whole heart, so that none of us is lost. For if we have commands to turn people away from idols and teach them, how much more should a soul that already knows God not be allowed to perish?
συλλάβωμεν οὖν ἑαυτοῖς καὶ τοὺς ἀσθενοῦντας ἀνάγειν περὶ τὸ ἀγαθόν, ὅπως σωθῶμεν ἅπαντες καὶ ἐπιστρέψωμεν ἀλλήλους καὶ νουθετήσωμεν.
Let us then help one another, and bring back those that are weak in goodness, that we may all be saved, and convert and exhort one another.
So let us help one another and lead back those who are weak toward what is good, so that we may all be saved, turning one another around and warning one another.
καὶ μὴ μόνον ἄρτι δοκῶμεν πιστεύειν καὶ προσέχειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, μνημονεύωμεν τῶν τοῦ κυρίου ἐνταλμάτων καὶ μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ πυκνότερον προσερχόμενοι πειρώμεθα προκόπτειν ἐν ταῖς ἐντολαῖς τοῦ κυρίον. ἵνα πάντες τὸ αὐτὸ φρονοῦντες συνηγμένοι ὦμεν ἐπὶ τὴν ζωήν:
Not merely during the exhortation of the EldersAnd let us not merely seem to believe and pay attention now, while we are being exhorted by the Elders, but also when we have gone home let us remember the commandments of the Lord, and let us not be dragged aside by worldly lusts, but let us try to come here more frequently, and to make progress in the commands of the Lord; that wre may all have the same mind and be gathered together unto life.
Let us not seem to believe and pay attention only now, while the elders are urging us. When we go home, let us also remember the Lord’s commands and not be dragged away by the desires of the world. Let us come here more often and try to make progress in the Lord’s commands, so that we may all be of one mind and be gathered together for life.
Translator’s note. “The elders” are the presbyters of the church, who here exhort the congregation.
εἶπεν γὰρ ὁ κύριος: Ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη, φυλὰς καὶ γλώσσας: τοῦτο δὲ λέγει τὴν ἡμέραν τῆς ἐπιφανείας αὐτοῦ, ὅτε ἐλθὼν λυτρώσεται ἡμᾶς, ἕκαστον κατὰ τὰ ἔργα αὐτοῦ.
Warning of the JudgmentFor the Lord said: I come to gather together all the nations, tribes, and languages. Now by this he means the day of his appearing. when he will come and ransom each of us according to his works.
For the Lord said, “I am coming to gather all the nations, tribes, and languages.” By this he means the day of his appearing, when he will come and redeem each of us according to his works.
Translator’s note. The quotation is from Isaiah 66:18.
καὶ ὄψονται τὴν δόξαν αὐτοῦ καὶ τὸ κράτος οἱ ἄπιστοι, καὶ ξενισθήσονται ἰδόντες τὸ βασίλειον τοῦ κόσμου ἐν τῷ Ἰησοῦ, λέγοντες: Οὐαὶ ἡμῖν, ὅτι σὺ ἦς, καὶ οὐκ ᾔδειμεν καὶ οὐκ ἐπιστεύομεν καὶ οὐκ ἐπειθόμεθα τοῖς πρεσβυτέροις τοῖς ἀναγγέλλουσιν ἡμῖν περὶ τῆς σωτηρίας ἡμῶν. καὶ ὁ σκώληξ αὐτῶν οὐ τελευτήσει καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί,
And the unbelievers shall see his glory and might, and they shall be amazed when they see the sovereignty of the world given to Jesus and shall say: Woe unto us, that it was thou, and we knew it not, and did not believe, and were not obedient to the Elders, when they told us of our salvation. And their worm shall not die and their fire shall not be quenched, and they shall be a spectacle to all flesh.
The unbelievers will see his glory and his power, and they will be astonished when they see the kingdom of the world in the hands of Jesus. They will say, “Woe to us, for it was you, and we did not know it, and we did not believe, and we did not obey the elders who told us about our salvation.” “Their worm will not die and their fire will not be put out, and they will be a spectacle to all flesh.”
Translator’s note. The last quotation is from Isaiah 66:24, the same verse quoted in 7.6.
Scripture: Isaiah 66:24
τὴν ἡμέραν ἐκείνην λέγει τῆς κρίσεως, ὅταν ὄψονται τοὺς ἐν ἡμῖν ἀσεβήσαντας καὶ παραλογισαμένους τὰς ἐντολὰς Ἰησοῦ Χριστοῦ.
He means that day of judgment, when they shall see those who were ungodly among us and perverted the commandments of Jesus Christ.
He is speaking of that day of judgment, when they will see those among us who lived ungodly lives and twisted the commandments of Jesus Christ.
οἱ δὲ δίκαιοι εὐπραγήσαντες καὶ ὑπομείναντες τὰς βασάνους καὶ μισήσαντες τὰς ἡδυπαθείας τῆς ψυχῆς, ὅταν θεάσωνται τοὺς ἀστοχήσαντας καὶ ἀρνησαμένους διὰ τῶν λόγων ἢ διὰ τῶν ἔργων τὸν Ἰησοῦν, ὅπως κολάζονται δειναῖς βασάνοις πυρὶ ἀσβέστῳ, ἔσονται δόξαν διδόντες τῷ θεῷ αὐτῶν λέγοντες, ὅτι ἔσται ἐλπὶς τῷ δεδουλευκότι θεῷ ἐξ ὅλης καρδίας.
But the righteous who have done good, and have endured torture, and have hated the indulgences of the soul, when they see how those who have done amiss, and denied Jesus by word or deed, are punished with terrible torture in unquenchable fire, shall give glory to their God, saying, There shall be hope for him who has served God with all his heart.
But the righteous, who have done well, endured torments, and hated the pleasures of the soul, will see how those who went astray and denied Jesus by their words or their deeds are punished with terrible torments in unquenchable fire. Then they will give glory to their God and say, “There will be hope for the one who has served God with his whole heart.”
Chapter 18
Καὶ ἡμεῖς οὖν γενώμεθα ἐκ τῶν εὐχαριστούντων, δεδουλευκότων τῷ θεῷ, καὶ μὴ ἐκ τῶν κρινομένων ἀσεβῶν.
The need of strivingLet us then also belong to them who give thanks, who have served God, and not to the ungodly who are judged.
So let us also be among those who give thanks, who have served God, and not among the ungodly who are being judged.
καὶ γὰρ αὐτὸς πανθαμαρτωλὸς ὢν καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ’ ἔτι ὢν ἐν μέσοις τοῖς ὀργάνοις τοῦ διαβόλου σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος τὴν κρίσιν τὴν μέλλουσαν.
For I myself too am altogether sinful, and I have not yet escaped temptation, but I am still in the midst of the devices of the devil, yet I am striving to follow after righteousness, that I may have the strength at least to draw near to it, in fear of the judgment to come.
I myself am a complete sinner and have not yet escaped temptation, but am still in the midst of the devil’s tools. Even so, I am eager to pursue righteousness, so that I might have the strength at least to come near it, since I fear the judgment to come.
Chapter 19
Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, μετὰ τὸν θεὸν τῆς ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν εἰς τὸ προσέχειν τοῖς γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν. μισθὸν γὰρ αἰτῶ ὑμᾶς τὸ μετανοῆσαι ἐξ ὅλης καρδίας, σωτηρίαν ἑαυτοῖς καὶ ζωὴν διδόντας. τοῦτο γὰρ ποιήσαντες σκοπὸν πᾶσιν τοῖς νέοις θήσομεν, τοῖς βουλομένοις περὶ τὴν εὐσέβειαν καὶ τὴν χρηστότητα τοῦ θεοῦ φιλοπονεῖν.
Attention to the ScripturesTherefore, brothers and sisters, following the God of truth, I am reading you an exhortation to pay attention to that which is written, that you may both save yourselves and him who is the reader among you. For as a reward I beg of you that you repent with all your heart, and give to yourselves salvation and life. For if we do this we shall set a mark for all the younger, who wish to work in the cause of piety and the goodness of God.
So, brothers and sisters, now that the God of truth has spoken, I am reading you an appeal to pay attention to what is written, so that you may save both yourselves and the one who is reading to you. As my payment I ask you to repent with your whole heart, and so give yourselves salvation and life. If we do this, we will set a goal for all the young who want to devote themselves to godliness and to the goodness of God.
Translator’s note. The author says “I am reading to you,” which suggests the sermon was read aloud in a gathering of believers. It is often regarded as the oldest complete Christian sermon surviving outside the New Testament.
καὶ μὴ ἀηδῶς ἔχωμεν καὶ ἀγανακτῶμεν οἱ ἄσοφοι, ὅταν τις ἡμᾶς νουθετῇ καὶ ἐπιστρέφῃ ἀπὸ τῆς ἀδικίας εἰς τὴν δικαιοσύνην. ἐνίοτε γὰρ πονηρὰ πράσσοντες οὐ γινώσκομεν διὰ τὴν διψυχίαν καὶ ἀπιστίαν τὴν ἐνοῦσαν ἐν τοῖς στήθεσιν ἡμῶν, καὶ ἐσκοτίσμεθα τὴν διάνοιαν ὑπὸ τῶν ἐπιθυμιῶν τῶν ματαίων.
And let us not be displeased or be vexed in our foolishness when any one admonishes us, and turns us from unrighteousness to righteousness. For sometimes when we do evil we do not know it because of the double-mindedness and unbelief which is in our breasts, and we are darkened in our understanding by vain desires.
Let us not be unhappy and angry, foolish as we are, when someone warns us and turns us from wrongdoing to righteousness. Sometimes we do wicked things without realizing it, because of the double-mindedness and unbelief in our hearts, and our minds are darkened by empty desires.
Translator’s note. The related adjective “double-minded” (dipsychos) appears in James 1:8 and 4:8. It means a divided heart that wavers between God and the world, not simply intellectual doubt.
πράξωμεν οὖν τὴν δικαιοσύνην, ἵνα εἰς τέλος σωθῶμεν. μακάριοι οἱ τούτοις ὑπακούοντες τοῖς προστάγμασιν: κἂν ὀλίγον χρόνον κακοπαθήσωσιν ἐν τῷ κόσμῳ τούτῳ, τὸν ἀθάνατον τῆς ἀναστάσεως καρπὸν τρυγήσουσιν.
Let us then do righteousness, that we may be saved at the end. Blessed are they who obey these instructions: though they suffer for a short time in this world, they shall gather the immortal fruit of the resurrection.
So let us practice righteousness so that we are saved in the end. Blessed are those who obey these commands. Even if they suffer for a short time in this world, they will gather the immortal fruit of the resurrection.
μὴ οὖν λυπείσθω ὁ εὐσεβής. ἐὰν ἐπὶ τοῖς νῦν χρόνοις ταλαιπωρῇ: μακάριος αὐτὸν ἀναμένει χρόνος: ἐκεῖνος ἄνω μετὰ τῶν πατέρων ἀναβιώσας εὐφρανθήσεται εἰς τὸν ἀλύπητον αἰῶνα.
Let not, then, the pious grieve if he endure sorrow at this present time; a time of blessedness awaits him; he shall live again with the fathers above, and rejoice to an eternity wherein is no sorrow.
So let the godly person not be sad if he is miserable in the present time. A blessed time is waiting for him. He will live again above with the fathers and rejoice in an age without sorrow.
Chapter 20
Ἀλλὰ μηδὲ ἐκεῖνο τὴν διάνοιαν ὑμῶν ταρασσέτω, ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας καὶ στενοχωρουμένους τοὺς τοῦ θεοῦ δούλους.
The prosperity of the righteousBut neither let it grieve your mind that we see the unrighteous enjoying wealth, and the servants of God oppressed.
Do not let this trouble your minds either: that we see the unrighteous growing rich while the servants of God are hard pressed.
πιστεύωμεν οὖν, ἀδελφοὶ καὶ ἀδελφαί: θεοῦ ζῶντος πεῖραν ἀθλοῦμεν καὶ γυμναζόμεθα τῷ νῦν βίῳ, ἵνα τῷ μέλλοντι στεφανωθῶμεν.
Let us then have faith, brothers and sisters: we are contending in the contest of the living God, and we are being trained by the life which now is, that we may gain the crown in that which is to come.
So let us have faith, brothers and sisters. We are competing in the contest of the living God and training in this present life, so that we may be crowned in the life to come.
οὐδεὶς τῶν δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ’ ἐκδέχεται αὐτόν.
None of the righteous has attained a reward quickly, but waits for it;
None of the righteous has received a quick reward; each one waits for it.
εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ θεὸς συντόμως ἀπεδίδου, εὐθέως ἐμπορίαν ἠσκοῦμεν καὶ οὐ θεοσέβειαν: ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ τὸ εὐσεβές, ἀλλὰ τὸ κερδαλέον διώκοντες. καὶ διὰ τοῦτο θεία κρίσις ἔβλαψεν πνεῦμα μὴ ὃν δίκαιον, καὶ ἐβάρυνεν δεσμοῖς.
for if God should pay the recompense of the righteous speedily, we should immediately be training ourselves in commerce and not in godliness; for we should seem to be righteous when we were pursuing not piety but gain. For this reason divine judgment punishes a spirit which is not righteous and loads it with chains.
For if God paid the righteous their reward right away, we would immediately be practicing business and not reverence for God. We would seem to be righteous while chasing profit instead of godliness. For this reason divine judgment punishes a spirit that is not righteous and weighs it down with chains.
Translator’s note. This last sentence is obscure. The Greek verb is in the past tense, but it may be a general statement (a “gnomic” past) rather than a reference to a specific event.
Τῷ μόνῳ θεῷ ἀοράτῳ, πατρὶ τῆς ἀληθείας, τῷ ἐξαποστείλαντι ἡμῖν τὸν σωτῆρα καὶ ἀρχηγὸν τῆς ἀφθαρσίας, δἰ οὗ καὶ ἐφανέρωσεν ἡμῖν τὴν ἀλήθειαν καὶ τὴν ἐπουράνιον ζωήν, αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. Κλήμεντος πρὸς Κορινθίους ἐπιστολὴ β.
DoxologyTo the only invisible God, the father of truth. who sent forth to us the Saviour and prince of immortality, through whom he also made manifest to to us truth and the life of heaven, to him be the glory for ever and ever. Amen. The Second Epistle of Clement to the Corinthians.
To the only invisible God, the Father of truth, who sent out to us the Savior and founder of immortality, through whom he also revealed to us the truth and the heavenly life, to him be glory forever and ever. Amen.
Translator’s note. The ancient title that follows in the manuscripts is “Of Clement, to the Corinthians, the second letter.” The attribution to Clement is almost certainly wrong, and the work is a sermon rather than a letter. Most scholars think it was written by an unknown author sometime in the second century.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1912), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s 1912 translation, from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Psalm numbers are converted from the Greek numbering and link to the chapter. Please report any error.