Chapter 40
Follow the order appointed by God
| 1 Προδήλων οὖν ἡμῖν ὄντων τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως, πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν κατὰ καιροὺς τεταγμένους. | Since these things are obvious to us, and we have looked into the depths of divine knowledge, we ought to do all things in order, just as the Master has commanded us to perform at their appointed times. |
| 2 τάς τε προσφορὰς καὶ λειτουργίας ἐπιτελεῖσθαι, καὶ οὐκ εἰκῇ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ' ὡρισμένοις καιροῖς καὶ ὥραις. | He commanded that the offerings and ministries to be performed diligently and not to be done carelessly or disorderly, but at designated times and occasions. |
| 3 ποῦ τε καὶ διὰ τίνων ἐπιτελεῖσθαι θέλει, αὐτὸς ὥρισεν τῇ ὑπερτάτῳ αὐτοῦ βουλήσει, ἵν' ὁσίως πάντα γινόμενα ἐν εὐδοκήσει εὐπρόσδεκτα εἴη τῷ θελήματι αὐτοῦ. |
When and where does He want them performed? By His supreme will, He has determined that all things be done with devoutly according to His good pleasure which is acceptable to His will. |
| 4 οἱ οὖν τοῖς προστεταγμένοις καιροῖς ποιοῦντες τὰς προσφορὰς αὐτῶν εὐπρόσδεκτοί τε καὶ μακάριοι· τοῖς γὰρ νομίμοις τοῦ δεσπότου ἀκολουθοῦντες οὐ διαμαρτάνουσιν. |
Those who make their offerings at the appointed times are accepted and blessed. When they follow the regulations of the Master they can’t go wrong. |
| 5 τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι δεδομέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευΐταις ἴδιαι διακονίαι ἐπίκεινται· ὁ λαϊκὸς ἄνθρωπος τοῖς λαϊκοῖς προστάγμασιν δέδεται. |
The proper services have been assigned to the high priest, and the proper office is appointed to the priests, the proper ministry is also given to the Levites. The layman is bound by the layman’s rules. |
Summary
In Chapter 40, Clement transitions into the central liturgical and structural argument of his letter. Having established that human arrogance is futile (Chapter 39) and that God has ordered all creation with precision, Clement now insists that the principle of divine order (taxis) must govern Christian worship and ecclesial organization.
Clement argues that because believers have peered into the depths of divine knowledge (ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως), they are obligated to do all things in due order (πάντα τάξει). He points out that God Himself has ordained:
Appointed Times: Offerings (προσφοραί) and services (λειτουργίαι) must not be performed randomly (εἰκῆ) or disorderedly (ἀτάκτως), but at fixed seasons and hours.
Appointed Places and Ministers: God’s supreme will (ὑπέρτατος βουλή) has fixed both where and by whom these liturgical duties are to be performed so that they may be acceptable to Him.
To illustrate this divine division of labor, Clement cites the Old Testament cultic hierarchy as an archetype of ecclesial order:
The High Priest (ἀρχιερεύς) has his own specific liturgical duties.
The Priests (ἱερεῖς) are assigned their own proper place.
The Levites (Λευῖται) have their distinct ministries.
The Laity / Lay Person (λαϊκὸς ἄνθρωπος) is bound by lay ordinances.
The Priests (ἱερεῖς) are assigned their own proper place.
The Levites (Λευῖται) have their distinct ministries.
The Laity / Lay Person (λαϊκὸς ἄνθρωπος) is bound by lay ordinances.
Through this Old Testament typology, Clement delivers a decisive warning to the Corinthian agitators: violating appointed offices and usurping designated roles constitutes a direct infraction against God’s sovereign law (νόμιμα).
Significant Greek Expressions
ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως (Having peered into / stooped down into the depths of divine knowledge): Perfect active participle of enkuptō (literally to bow down or bend over to look closely into something; cf. 1 Peter 1:12, James 1:25). Indicates that mature believers who truly understand God’s revelation should naturally recognize His preference for order over chaos.
πάντα τάξει ποιεῖν (To do all things in order / in an orderly sequence): Uses taxis (order, arranged sequence, proper rank; cf. 1 Corinthians 14:40: "let all things be done decently and in order"). A key Clementine term linking cosmic order, military discipline, and liturgical structure.
οὐκ εἰκῆ ἢ ἀτάκτως (Not at random or in a disorderly manner):
Eikē: randomly, without purpose, casually.
Ataktōs: adverb from ataktos (disorderly, out of rank, irregular). Worship and leadership are not open to individual whim or chaotic innovation.
ὡρισμένοις καιροῖς καὶ ὥραις (At fixed times and hours): Perfect passive participle of horizō (to determine, fix, set boundaries). Emphasizes that divine worship is bound to divinely appointed schedules rather than human convenience.
τοῖς νομίμοις τοῦ δεσπότου (The ordinances / statutes of the Master): Neuter plural adjective nomima (customs, decrees, lawful statutes). Clement treats liturgical guidelines not as indifferent options, but as binding divine law.
ὁ λαϊκὸς ἄνθρωπος (The lay person / layman): Adjective laikos derived from laos (people). This is the earliest surviving occurrence of the word "layman" (laikos) in Christian literature. Clement uses it to distinguish the general member of the covenant assembly from ordained or set-apart cultic/ecclesial officers (archiereus, hiereis, Leuital).
δέδεται (Is bound): Perfect passive of deō (to bind, tie, restrict). Indicates that every member of the community—including the laity—has a defined sphere of responsibility (prostagmata) beyond which they must not cross.