- Although known as 2 Clement, this document is in actuality an anonymous homily of the mid-second century. The author quotes from some document for the sayings of Jesus. Because the author betrays the redactional characteristics of both Matthew and Luke, it has been supposed that this author had access to a harmony. Udo Schnelle writes (The History and Theology of the New Testament Writings, p. 355): “In 2 Clement a larger number of logia of Synoptic types are found (cf. 2 Clem 2.4; 3.2; 4.2; 6.1, 2; 8.5; 9.11; 13.4), which are in part introduced with quotation formulae. Alsongside these are found quotations of unknown origin; cf. 2 Clem. 4.5; 5.2-4; 12.2; 13.2. These data and the introductory formula in 2 Clem. 8.5 (λεγει γαρ ο κυριος εν τω ευαγγελιω [for the Lord says in the Gospel]) suggest that the author of 2 Clement used, in addition to the Old Testament, an apocryphal gospel that has not come down to us. There is a clearly recognizable tendency in 2 Clement to trace the authority of the Lord back to written documents.”
- obert M. Grant writes (The Anchor Bible Dictionary, v. 1, p. 1061):
- An early Christian epistle transmitted along with 1 Clement in the biblical Codex Alexandrinus (late 4th century) and the later Jerusalem Codex (1056) which includes the Didache, as well as in the Syriac version. It was not written by the author(s) of 1 Clement and, indeed, it is not a letter but a sermon on self-control, repentance, and judgment. The sermon begins abruptly: “Brothers, we must think about Jesus Christ as about God, as about the judge of living and dead; and we must not think little of our salvation.” The preacher tells his “brothers and sisters” that he is reading them a “petition” or “plea” (Gk enteuxis) to “pay attention to what is written,” i.e. to the scriptures which he frequently cites (along with quotations from “the prophetic word,” otherwise unknown, and something like the apocryphal Gospel of the Egyptians). He himself refers to “the books (i.e., the OT) and the apostles” as authorities (14.2).
- Grant also writes (op. cit., p. 1061):
- Scholars have noted the “synoptic-type” Jewish piety of the sermon, perhaps surprising around A.D. 140-160 (the epistle’s approximate date). The work appears to rely upon the Gospel of John as well, however, notably in 9:5-6: “If Christ the Lord who saved us was spirit at first but became flesh [John 1:14] and so called us, so shall we receive the reward in the flesh. Let us then love one another [John 13:34] so that we may all come to the kingdom of God.” The kingdom will come when truth and good works are accompanied by ascetic practise (chap. 12). Until then, Christians must preserve the “seal of baptism” (7:6, 8:6) and belong to “the first, spiritual Church, created [like Israel, according to some rabbis] before sun and moon,” for Gen 1:27 refers to the male Christ and the female Church, both spiritual; Christ is also the Spirit (chap. 14). The theology is not altogether clear, and the author soon turns to the state that he has “given no trivial counsel about self-control,” leading into his practical appeal for repentence and going so far as to say that “fasting is better than prayer, but almsgiving is better than both” (16:4).
- 2 Clement was traditionally believed to have been an epistle to the Christian Church in Corinth written by Clement of Rome sometime in the late 1st century. However, 4th-century bishop Eusebius, in his historical work, says that there was one recognized epistle of Clement (namely the so-called First Epistle of Clement). He expresses doubt about the authenticity of a second epistle. Modern scholars believe that Second Clement is actually a sermon written around 95–140 CE by an anonymous author, one who was neither the author of 1 Clement nor Clement of Rome. Nonetheless, scholars still generally refer to the work by its traditional name “Second Clement”. 2 Clement appears to be a transcript of a homily or sermon that was originally delivered orally at a Christian worship service. For example, in ch. 19 the speaker announces that he will read aloud from scripture – something one would only expect to find in a transcript of an oral sermon. Similarly, whereas an epistle would typically begin by introducing the sender and recipient, 2 Clement starts with by addressing “Brethren”, and then proceeding directly to the sermon. If it is a sermon, 2 Clement would be the earliest surviving Christian sermon (aside from those found in the New Testament).
- ]Like many early Christian texts, 2 Clement was written in Greek, the common language of the Hellenized Mediterranean area. The earliest external reference to 2 Clement is found in Eusebius’s Ecclesiastical History written in the early 4th century:
- But it must be observed also that there is said to be a second epistle of Clement. But we do not know that this is recognized like the former, for we do not find that the ancients have made any use of it. And certain men have lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Apion. But no mention has been made of these by the ancients; for they do not even preserve the pure stamp of apostolic orthodoxy