What does 2nd Clement say about Future Judgment?

2nd Clement is one of my personal favorites in the Apostolic Fathers collection. On one hand, it’s convicting and Jesus-centered. On the other hand, it’s a mysterious early writing with non-canonical Jesus quotes. When discussed, there is often debate on its origin, structure, and theology. However, in the case of how this homily understands final judgment, there isn’t a whole lot added to the table.

The Preacher’s description (I say Preacher because it was more than likely not Clement of Rome) of judgment and salvation mostly lines up with Synoptic Gospel tradition. Although many of his quotes are not from the canonical Gospels, the theology and tradition are still heavily present. Therefore, as we look at different quotes from 2nd Clement, it is worth acknowledging that the Preacher’s words of judgment will be interpreted on how one interprets judgment in the Synoptic Gospels.

The Judgment and Salvation of Christ

2nd Clement 1.1, 4, 6b, 7-8: Brethren, it is fitting that you should think of Jesus Christ as of God—as the Judge of the living and the dead. And it does not become us to think lightly of our salvation… He has graciously given us light; as a Father, He has called us sons (and daughters); He has saved us when we were ready to perish… our whole life was nothing else than death… For He had compassion on us, and mercifully saved us, observing that many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.

2nd Clement 5.3-5: And Peter answered and said unto Him, “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting.

This passage a good example of how 2nd Clement uses different but familiar Jesus tradition. The quoted dialogue with Peter is clearly the same tradition found in Matthew 10:16, 28 and Luke 10:3, 12:4-6. Whatever source the Preacher was citing, this doesn’t greatly affect our study.

Both the Traditionalist and Conditionalist can fit this Jesus saying into their theology. The core difference is understanding what happens when one’s soul and body is thrown into the fire of hell. Do they suffer endlessly, or do they experience a horrific death? Both views can work for this passage.

2nd Clement 9.1-5: And let no one of you say that this very flesh shall not be judged, nor rise again. Consider in what [state] you were saved, in what you received sight, if not while you were in this flesh. We must therefore preserve the flesh as a temple of God. For as you were called in the flesh, you shall also come [to be judged] in the flesh. As Christ the Lord who saved us, though He was first a Spirit became flesh, and thus called us, so shall we also receive the reward in this flesh.

2nd Clement 16.3-4a: Know that the day of judgment draws near like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; charity (love) covers a multitude of sins, and prayer out of a good conscience delivers from death.

2nd Clement 17.5b-7: And “their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh.” It is of the great day of judgment He speaks, when they shall see those among us who were guilty of godliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, “There will be hope for him who has served God with his whole heart.”

This is the second time the Preacher quotes the “unquenchable fire” passage from Isaiah 66. He first quotes Isaiah in chapter 7 when referring to those who fall away from Jesus and don’t repent. We’ve previously addressed Isaiah 66 and shown it’s implications to refer to annihilation of the wicked as opposed to endless torture. In my opinion, this passage has a lean toward Conditional Immortality considering Isaiah 66:24 is referenced right before addressing the “terrible torment in unquenchable fire”.

Eternal Life

The benefits of eternal life in Christ can be found multiple times in 2nd Clement. Here are some examples:

·       2nd Clement 5.5

·       2nd Clement 8.6

·       2nd Clement 14.1b, 5

·       2nd Clement 19.3-4

·       2nd Clement 20.5

Eternal Punishment

2nd Clement 6.7: For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments.

While the Preacher’s quotes of Jesus remain controversial, there does seem to be agreement that the Gospel of Matthew is known and referenced in 2nd Clement. (Holmes, 2006, Pg. 73-74; Gregory and Tuckett, 2005, Pg. 277) As previously discussed, the phrase “eternal punishment” is found in the New Testament only in Matthew 25:46, which William Varner states is “identical” with 2nd Clement’s use of the phrase. (Varner, 2020, Pg. 109) If you haven’t yet, check out my previous blog that interprets Matthew 25:46 from a Conditionalist point of view. With this in mind, 2nd Clement's use of “eternal punishment” is not necessarily referring to Eternal Conscious Torment.

Conclusion

2nd Clement does give a lot of warning of the impending judgment Christ will bring. However, the Preacher seems more focused on the eternal benefits of those who hold to the end rather than the eternal consequences for those who reject Christ. There is definitely a horrifying punishment to the condemned according to 2nd Clement, but in my opinion, it’s nuanced enough to support Eternal Conscious Torment and Conditional Immortality.

Bibliography

Schaff, P. (2016). The Complete Ante-Nicene, Nicene and Post-Nicene Collection of Early Church Fathers. Toronto, Canada.

Holmes, M. (2006). The Apostolic Fathers in English (3rd ed.). Grand Rapids, MI. Baker Academic.

Gregory, A. and Tuckett, C. (2005). 2 Clement and the Writings that later formed the New Testament. In Gregory A. and Tuckett C., The Reception of the New Testament in the Apostolic Fathers. Oxford. Oxford University Press.

Varner, W. (2020). Second Clement: An Introductory Commentary. Eugene, OR. Wipf and Stock Publishers.

Thumbnail Image: The Codex Alexandrinus. Photo scan from The British Library: http://www.bl.uk/manuscripts/Viewer.aspx?ref=royalms1dviii_f143r