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1 Clement

First Epistle of Clement to the Corinthians

About this book

Others Who Sacrificed Themselves for Their People

Chapter 55

1 But, to bring forward examples from the Gentiles also: many kings and rulers, when some season of plague pressed upon them, being taught by oracles, have given themselves over to death, so that they might rescue their fellow citizens through their own blood. Many have withdrawn from their own cities, so that there might be no more rebellions. 2 We know that many among ourselves have given themselves up to chains, so that they might ransom others. Many have sold themselves into slavery, and with the price paid for themselves have fed others. 3 Many women, strengthened through the grace of God, have performed many manly deeds. 4 The blessed Judith, when the city was besieged, asked the elders to be allowed to go out into the camp of the foreigners.⁠ 5 So she exposed herself to danger and went out for love of her country and of her people who were besieged; and the Lord delivered Holophernes into the hand of a woman. 6 Esther also, who was perfect in faith, exposed herself to no less danger, so that she might rescue the twelve tribes of Israel when they were about to perish. For through her fasting and her self-humbling she pleaded with the all-seeing Master, the God of the ages;⁠ and He, seeing the humility of her soul, rescued the people for whose sake she faced the danger.

Texts in conversation

Compare Judith 8:32 and Clement of Rome, 1 Clement 55:4

Deuterocanon · Early Christian

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Summary

The epistle of 1 Clement draws from the book of Judith, describing her resolve to act on behalf of her people and presenting her as an example of courage in early Christian teaching, showing how it was influenced by Jewish traditions.

Passages

Judith 8:32

Deuterocanon
32 Then Judith said to them, “Hear me, and I will do a thing, which will go down to all generations among the children of our race. 33 You shall all stand at the gate tonight. I will go out with my maid. Within the days after which you said that you would deliver the city to our enemies, the Lord will deliver Israel by my hand. 34 But you shall not inquire of my act; for I will not tell you until the things are finished that I will do.” 35 Then Ozias and the rulers said to her, “Go in peace. May the Lord God be before you, to take vengeance on our enemies.”
100 BCE (scholarly estimate) Read in Judith

Clement of Rome, 1 Clement 55:4

Early Christian · First Epistle of Clement to the Corinthians
2 We know that many among ourselves have given themselves up to chains, so that they might ransom others. Many have sold themselves into slavery, and with the price paid for themselves have fed others. 3 Many women, strengthened through the grace of God, have performed many manly deeds. 4 The blessed Judith, when the city was besieged, asked the elders to be allowed to go out into the camp of the foreigners. 5 So she exposed herself to danger and went out for love of her country and of her people who were besieged; and the Lord delivered Holophernes into the hand of a woman. 6 Esther also, who was perfect in faith, exposed herself to no less danger, so that she might rescue the twelve tribes of Israel when they were about to perish. For through her fasting and her self-humbling she pleaded with the all-seeing Master, the God of the ages; and He, seeing the humility of her soul, rescued the people for whose sake she faced the danger.
90–100 CE (scholarly estimate) Read in Clement of Rome, 1 Clement

References

"... In 1 Clement, Judith’s story appears in truncated form (and without her maid) in what has been delineated as chapter 55. The author claims to be bringing in examples from “the Gentiles,” but then proceeds to talk about rulers who have received oracles to accept death during the time of plague to save others, those in the church community who have placed themselves into slavery and prison to ransom others, and Judith and Esther. From the order, it is not clear whether the community considers itself part of the Gentiles or somewhere between the Gentiles and (presumably) Jewish Judith and Esther, and the other examples of the letter certainly come from both Jewish and non-Jewish contexts ... 1 Clement 55 emphasizes Judith’s success as a woman with typically masculine courage, a description that counteracts chapter 6’s apology that women martyrs complete their race of faith in a manner equal to the Apostles Peter and Paul despite being weak in body (but not mind) ... the problem remains that the Judith of 1 Clement must “seek permission” from the town’s elders before going out and cutting for herself the head of Holofernes. This, of course, could have the effect of amplifying the inscription of a social hierarchy, given that the author might be supporting the literal “elders” as presbyters over against a faction of perhaps younger upstart – Judith here is the one for the job simply because she is the one capable of walking over there; other leaders, both male and female, might be staying home ..."
Janelle Peters, “Judith and the Elders of 1 Clement,” Open Theology 7.1 (2021): 60–68.

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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Judith 8:32 and Clement of Rome, 1 Clement 55:4

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