Chapter 38
Let us be subject to one another
| 1 Σῳζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ Ἰησοῦ, καὶ ὑποτασσέσθω ἕκαστος τῷ πλησίον αὐτοῦ, καθὼς ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ. | So in our case let the whole body be saved in Christ Jesus, and let each man be subject unto his neighbour, according as also he was appointed with his special grace. |
| 2 ὁ ἰσχυρὸς μὴ ἀτημελείτω[1] τὸν ἀσθενῆ, ὁ δὲ ἀσθενὴς ἐντρεπέσθω τὸν ἰσχυρόν· ὁ πλούσιος ἐπιχορηγείτω τῷ πτωχῷ, ὁ δὲ πτωχὸς εὐχαριστείτω τῷ θεῷ, ὅτι ἔδωκεν αὐτῷ δι' οὗ ἀναπληρωθῇ αὐτοῦ τὸ ὑστέρημα· ὁ σοφὸς ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ ἐν λόγοις, ἀλλ' ἐν ἔργοις ἀγαθοῖς· ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω, ἀλλ' ἐάτω ὑφ' ἑτέρου ἑαυτὸν μαρτυρεῖσθαι· ὁ ἁγνὸς ἐν τῇ σαρκὶ μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν. |
The strong mustn’t neglect the weak, and the weak must respect the strong. The rich must support the poor, and the poor must give thanks to God because He has given him someone who can supply his needs. The wise must display his wisdom, not in words, but in good works. The person who is humble mustn’t testify about himself but let another testify about him. The person who is physically pure must remain so and not boast, knowing that Someone else has granted him self-control. |
| 3 ἀναλογισώμεθα οὖν, ἀδελφοί, ἐκ ποίας ὕλης ἐγενήθημεν, ποῖοι καὶ τίνες εἰσήλθαμεν εἰς τὸν κόσμον, ἐκ ποίου τάφου καὶ σκότους ὁ πλάσας ἡμᾶς καὶ δημιουργήσας εἰσήγαγεν εἰς τὸν κόσμον αὐτοῦ, προετοιμάσας τὰς εὐεργεσίας αὐτοῦ, πρὶν ἡμᾶς γεννηθῆναι. | Let’s consider, brothers, of what matter we were made; who and what we were when we came into the world; and from what tomb and darkness He formed and created us when He brought us into His world, having prepared His benefits before we were born. |
| 4 ταῦτα οὖν πάντα ἐξ αὐτοῦ ἔχοντες ὀφείλομεν κατὰ πάντα εὐχαριστεῖν αὐτῷ· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. |
Therefore, since we have all these thing from Him, we ought to give thanks to Him for all things. To Him be the glory forever and ever. Amen. |
Summary
In Chapter 38, Clement provides a practical application of the organic body metaphor introduced in Chapter 37, outlining the mutual obligations that preserve ecclesial health and corporate salvation (Σωζέσθω... ὅλον τὸ σῶμα). Rather than allowing individual spiritual gifts (charismata) to breed competition or division, Clement insists that every believer must submit to their neighbor according to their specific place in God’s sovereign arrangement.
He sets up a series of complementary, reciprocal duties designed to foster humility and mutual support across social and spiritual lines:
The Strong and Weak: The strong must care for (τημελείτω) the weak, while the weak respect (ἐντρεπέσθω) the strong.
The Rich and Poor: The rich supply the needs of the poor, while the poor give thanks to God for providing a benefactor to fill their lack (ὑστέρημα).
The Wise and Humble: Wisdom must be demonstrated in good deeds rather than boastful words; the humble must let others bear witness to their piety (μὴ ἑαυτῷ μαρτυρείτω).
The Celibate/Chaste: Those who practice bodily purity must not boast (μὴ ἀλαζονευέσθω), recognizing that continent power is a gift supplied by God (ὁ ἐπιχορηγῶν).
Clement concludes by grounding this call to humility in human creatureliness and divine origin. Reminding the Corinthians of the dark "tomb" (τάφος) and raw material (ὕλη) from which God fashioned them, he urges them to reflect on the fact that God prepared His benefactions (εὐεργεσίαι) before they were even born. This shared identity as dependent creatures demands continuous, universal thanksgiving (κατὰ πάντα εὐχαριστεῖν).
Significant Greek Expressions
ἐν τῷ χαρίσματι αὐτοῦ (In his spiritual gift / grace-gift): Uses charisma in a distinctly Pauline sense (cf. 1 Corinthians 12, Romans 12). Clement views spiritual endowments not as badges of personal superiority, but as assigned positions of service within the body.
τημελείτω (Let him take care of / tend to): Imperative of tēmeleō (or timōreō/tēmeleō, to care for, attend to, foster, or cherish). A term used for nurturing the fragile or sick, instructing the strong to treat the weak with gentle guardianship rather than disdain.
ἐπιχορηγείτω (Let him supply / furnish abundantly): From epichorēgeō (literally to supply or furnish abundantly, originally derived from funding a civic chorus). The rich are called to lavishly supply material aid, while God is identified as the true epichorēgōn who furnishes the gift of self-control (enkrateia).
ἀναπληρωθῇ αὐτοῦ τὸ ὑστέρημα (His lack / deficiency may be filled up): Directly echoes Pauline language (cf. 2 Corinthians 8:14, 9:12, Philippians 2:30). Illustrates divine reciprocity: the rich person’s material supply and the poor person’s gratitude work together to complete God’s economy of grace.
ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω (Let the humble-minded not bear witness to himself): Reasserts Clement’s anti-boasting polemic (cf. 1 Clement 30). True humility (tapeinophrosynē) is inherently self-effacing; authentic witness must come from external observers (ὑφ̓ ἑτέρου).
ἐκ ποίου τάφου καὶ σκότους (From what tomb and darkness): A striking metaphor for the womb and non-existence (taphos, tomb; skotos, darkness). Reminds humanity of its fragile, mortal beginnings before being called into existence by the Creator (ὁ πλάσας καὶ δημιουργήσας).
προετοιμάσας τὰς εὐεργεσίας (Having prepared His benefactions beforehand): Combines proetoimazō (to prepare in advance; cf. Ephesians 2:10) with euergesia (a good deed, act of kindness, benefaction). God’s grace precedes human existence and merit, eliminating any basis for arrogance (alazoneia).