2nd Clement and a Jesus Saying not Recorded in the New Testament
When reading the 2nd century Church Fathers, it is common to see Christians paraphrase sayings attributed to Jesus Christ. Sometimes they’ll quote a teaching recorded in the New Testament, sometimes it will be less word for word, and occasionally you’ll find something not found at all in the four Gospels or the New Testament all together.
With oral tradition still highly valued during this time, it was important to the early Church to know what Jesus taught. It didn’t have to be perfect in passing down what was said, but the principles and core meaning of the teaching was important for them as they grew in their faith. While we may look today to Matthew, Mark, Luke, and John for studying what Jesus said, there were several different writings of teachings attributed to Jesus at this time. Sadly, many of those writings no longer exist, but we hear little bits of them quoted by the Church Fathers.
This leads us to a particular teaching attributed to Jesus regarding the end times. It is not recorded in the four Gospels. However, it was recorded in other gospels and cited by 2nd Clement.
Similar to the different “versions” of stories of Jesus found in the Synoptic Gospels, we see this teaching being slightly different in all three accounts. They also seem to be interpreted differently by each account. The three sources that quote this saying are 2nd Clement, The Gospel of Thomas, and The Gospel according to the Egyptians.
We don’t have any copies of The Gospel according to the Egyptians, but we are told by Clement of Alexandria (no relation to 2nd Clement) that this Jesus teaching is found in said gospel. Similar to understanding the similarities and differences found in Matthew, Mark, and Luke, it is very likely 2nd Clement, Thomas, and Egyptians drew this teaching from the same tradition. (Varner, 2020, Pg. 135)
The Gospel of Thomas is known for having Gnostic theology, and is widely considered to have been written by Gnostics. We don’t know enough about the Gospel according to the Egyptians to really give much opinion beyond what some of the Church Fathers say about it. But 2nd Clement was a well respected homily in the early Church. In my opinion, it holds up well today and is worth reading. So we will be primarily focusing on 2nd Clement’s version and its interpretation.
We should consider two things as we dive into this alleged Jesus teaching. First, considering the diversity of sources quoting this saying and attributing it to Jesus, it is very possible Jesus actually said this. Second, just because this saying didn’t end up in the four canonical Gospels doesn’t mean it isn’t relevant. 2nd Clement is not inspired Scripture, but it can still hold value and help us as Christians.
The “Lost” Jesus Teaching
An ongoing theme in 2nd Clement is to remember that Christ is returning soon, and to be obedient in the present. (Jefford, 2012 Pg. 131-132) It is a traditional understanding that the Kingdom of God is present, but not fully here until final judgment. In chapter 12, 2nd Clement encourages Christians to stay focused on Christ and His return, and here is where the Jesus saying is referenced:
“For the Lord Himself, being asked by one when His kingdom would come, replied, ‘When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female’.”
First Thoughts on the Saying
Before we go further into how 2nd Clement interprets this, let’s first examine this teaching at face value. Both 2nd Clement and The Gospel according to the Egyptians place this saying in the context of Jesus being asked when the Kingdom would come. The first phrase, “When the two shall be one” reminds me of the description of marriage in Genesis 2:24. The fact that male and female are followed up in the Jesus quote make that stick out all the more.
Due to Jesus answering in relation to when His Kingdom will come, we could interpret the “two becoming one” referring to the relationship of Christ and the Church, as the Church is the Bride of Christ. (Revelation 12)
In other words, the Kingdom will come when Christ is fully united with His Bride, the Church. This could also bring implications to the Church needing to be fully united as well, both in terms of all of God’s elect being saved, and the Church being unified in the Spirit.
The meaning to “that which is without as that which is within” could potentially refer to the spiritual eternal riches over the temporary physical riches. (Revelation 2:9) Those who are storing treasures in heaven over earth shine the Kingdom while awaiting for the Kingdom to be fully present.
The last phrase, “neither male nor female”, in the context of the Kingdom of God, reminds me also of Paul’s famous declaration in Galatians 3:28 that in Christ there is no male or female, but all are one.
It seems like Jesus is responding with both a promise and a practical application for His disciples to live out. To me, this gives even more credibility to this saying legitimately coming from Jesus, considering how often He answered heavy questions this way. We see examples of this all over the Gospel accounts.
Instead of giving the disciples the clear answer they want, He challenges them to focus on being fruitful in the present while making the counter-cultural Kingdom of God their first priority. The heart of the saying, in my interpretation, is a call to unity and integrity, something 2nd Clement is adamant about.
How 2nd Clement Interprets the Saying
After quoting Jesus, 2nd Clement offers an explanation to the mysterious answer Jesus gives:
“Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And, ‘that which is without as that which is within’ means this: He calls the soul ‘that which is within’ and the body, ‘that which is without’. As, then, your body is visible to sight, so also let your soul be manifest by good works.
And, ‘the male, with the female, neither male nor female’ this He says, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. ‘If you do these things,’ says He, ‘the Kingdom of my Father shall come.’”
2nd Clement’s interpretation boils down to practicing what we as Christians preach and to be unified as the Body of Christ. Granted, the Preacher’s explanation of “the two becoming one” feels like a stretch, and 2nd Clement has understandably been accused of forcing their interpretation into the Jesus saying. (Varner, 2020, Pg. 135)
Nevertheless, his interpretation of, “that which is without as that which is within”, whether an accurate interpretation or not, fits well into James 2 on the relationship of faith and works. There is nothing 2nd Clement is stating or implying that can’t be affirmed in Scripture.
Neither Male nor Female
2nd Clement seems to give a similar conviction to the last part of the quote as Paul gives in Galatians 3:28. Similar to Paul’s train of thought, this is not necessarily to deny biological differences between the sexes. Rather, in Christ there is no gender/sexual superiority. To see the opposite sex as an equal sibling in Christ first and foremost represents the Kingdom.
Conclusion
After giving an interpretation to the response Jesus gives, 2nd Clement adds that after giving this answer, Jesus said, “If you do these things, the Kingdom of my Father shall come.” Once again, we see an “already/not yet” application for the Kingdom. We await the return of Christ, but play our part in living out Kingdom through the Holy Spirit. May we be unified, practice what we preach, and serve our siblings in Christ as equals.
Bibliography
Varner, W. (2020). 2nd Clement: An Introductory Commentary. Eugene, OR. Cascade Books.
Schaff, P. (2016). The Complete Ante-Nicene, Nicene, and Post- Nicene Collection of Early Church Fathers. Toronto, Canada.
Jefford, C. (2012). Reading the Apostolic Fathers: A Student’s Introduction. Grand Rapids, MI. Baker Academic.
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