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2 Clement

About this book
Chapter 2

1 “Rejoice, you barren who bore no child. Break out and cry, you who have not labored; for more are the children of the desolate than of her who has a husband.”⁠ In that He said “Rejoice, you barren who bore no child,” He spoke of us: for our Church was barren, before children were given to her. 2 And in that He said, “Cry aloud, you who have not labored,” He means this: Let us not, like women in labor, grow weary of offering up our prayers simply to God. 3 Again, in that He said, “For the children of the desolate are more than of her who has the husband,” He spoke so, because our people seemed desolate and forsaken by God, whereas now, having believed, we have become more than those who seemed to have God. 4 Again another scripture says, “I came not to call the righteous, but sinners.”⁠ 5 He means this: that it is right to save those who are perishing. 6 For this indeed is a great and marvelous work—to establish, not those things that already stand, but those that are falling. 7 So also Christ willed to save the things that were perishing; and He saved many, coming and calling us when we were even now perishing.

Texts in conversation

Compare Matthew 9:13 and 2 Clement 2:4

New Testament · Early Christian

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Summary

In Matthew 9, Jesus says that he calls sinners rather than the righteous. In 2 Clement, the preacher cites this as scripture, and gives it the same authority given to his earlier quotation of Isaiah.

Passages

Matthew 9:13

New Testament
9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him. So he got up and followed him. 10 As Jesus was having a meal in Matthew’s house, many tax collectors and sinners came and ate with Jesus and his disciples. 11 When the Pharisees saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners.”
70–90 CE (scholarly estimate) Read in Matthew

2 Clement 2:4

Early Christian
3 Again, in that He said, “For the children of the desolate are more than of her who has the husband,” He spoke so, because our people seemed desolate and forsaken by God, whereas now, having believed, we have become more than those who seemed to have God. 4 Again another scripture says, “I came not to call the righteous, but sinners.” 5 He means this: that it is right to save those who are perishing. 6 For this indeed is a great and marvelous work—to establish, not those things that already stand, but those that are falling. 7 So also Christ willed to save the things that were perishing; and He saved many, coming and calling us when we were even now perishing.
130–160 CE (scholarly estimate) Read in 2 Clement

References

“... We should also note that ‘Clement’ here states that the saying comes from ‘another’ γραφή (having just cited a verse from the Old Testament, viz. Isa. 54. 1). This at the very least suggests that ‘Clement’ is taking his quotation here from a written source, and hence not from some free-floating oral tradition. Further, it would seem that the source has almost the status of ‘scripture’ for ‘Clement’, γραφή being the word that Christians came to use to refer to Scripture. One cannot be certain of the last point, but the language certainly suggests that, rather than quoting a free-floating saying of Jesus from some unattached oral tradition, ‘Clement’ is rather quoting the saying as coming from a larger written text. It is of course theoretically possible that this text was a gospel text otherwise unknown to us. But a more economical solution would be to say that 2 Clement here presupposes the gospel of Matthew. Thus, whilst certainty is not possible, some dependence on Matthew (direct or indirect) seems to be the most likely explanation of the evidence here. ...”
Andrew Gregory and Christopher Tuckett, eds., The Reception of the New Testament in the Apostolic Fathers (Oxford: Oxford University Press, 2005), 255.
“... Where these writings are introduced as an authority and are cited like the Old Testament, they appear as ‘canonical’ scriptures, i.e. as part of the collection of writings which is normative for the communities. The two earliest examples of this are 2 Clem. 2.4 and Barn. 4.14, where sayings of Jesus are quoted as ‘scripture’ like the Old Testament. ...”
Gerd Theissen, The New Testament: History, Literature, Religion (London: T&T Clark, 2003), 176.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Matthew 9:13 and 2 Clement 2:4

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