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Zweiter Brief des Klemens an die Korinther (BKV)
19. Kap. Schlussermahnung und besondere Aufforderung zur Geduld im irdischen Leid, da ihm ewige Freude folgt.
1. Brüder und Schwestern! Nachdem der Gott der Wahrheit geredet, will also ich euch die Mahnung vorlesen, dass ihr euch halten sollt an das, was geschrieben steht, damit ihr euch selbst rettet und den, der unter euch vorliest; als Lohn erbitte ich, dass ihr Buße tut aus ganzem Herzen und so euch selbst Heil und Leben gebet. Denn dadurch setzen wir all den Jungen ein Ziel, die entschlossen sind, um Frömmigkeit und die Güte Gottes sich zu bemühen. 2. Und da wir nicht weise sind, wollen wir es nicht übel aufnehmen und uns nicht gekränkt fühlen, wenn einer uns warnt und von der Ungerechtigkeit zur Gerechtigkeit uns bekehrt. Denn manchmal merken wir es nicht, wenn wir Böses tun wegen des Zweifelns und des schwachen Glaubens, der in unserer Brust wohnt, und unser Geist ist verdunkelt1 von den eitlen Begierden. 3. Darum lasst uns die Gerechtigkeit üben, dass wir schließlich gerettet werden. Glückselig, die diese Vorschriften befolgen; S. 307 auch wenn es ihnen kurze Zeit auf dieser Welt übel ergeht, so werden sie doch die unsterbliche Frucht der Auferstehung ernten. 4. Deshalb soll sich der Fromme nicht kränken, wenn er in dieser Zeit dulden muss; eine glückselige Zeit wartet auf ihn; dort oben wird er neu aufleben unter den Vätern und wird frohlocken durch eine selige Ewigkeit.
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Eph 4:17, 18. ↩
Übersetzung
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An ancient Homily, commonly styled the second epistle of Clement
Chap. xix.--he justifieth his exhortation.
Wherefore, brethren and sisters, 1 after the God of truth hath been heard, 2 I read to you an entreaty 3 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 4 for all the young who are minded to labour 5 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 "darkened in our understanding" 6 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, 7 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.
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Comp. the opening sentence of Barnabas, "Sons and daughters," Ante-Nicene Fathers, i. [313]p. 137; see also chap. xx. ↩
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If any doubt remained as to the character of this writing, it would be removed by this sentence. The passage is elliptical, meta
ton theo`n tes alnthei'as, 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. [314]p. 186). That lessons from some at least of the New Testament were included at the date of this homily, seems quite certain; comp. the references to the New Testament in chaps. ii., iii., iv., and elsewhere. It is here implied that this homily was written and "read." ↩ -
The word enteuzis, here used, means intercession, or supplication, to God (comp. 1 Tim. ii. 1, iv. 5) in early Christian literature: but the classical sense is "entreaty:" so in the opening sentence of Justin, First Apology (vol. i. p. 163, where it is rendered "petition"). ↩
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Lightfoot, with Syriac and most editors, reads skopo'n; but C has ko'pon, so Bryennios. ↩
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C had originally philosophein (accepted by Hilgenfeld), but was corrected to philoponein. 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. ↩
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Eph. iv. 18. ↩
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C inserts tou'to; 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. ↩