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. ↩
