1 Clement Chapters XLVI - LIX

First Epistle to the Corinthians

 Clement of Rome

Chapters XLVI – LIX

 

As noted by Ross Amy, this Epistle of Clement is really an exhortation or a sermon.  His sermon is to confront the sedition in Corinth.  He shows the congregation the tragedy of envy and what it does to relationships. He points out the blessings that came to the saints of the past that sought to obey Christ and also mimic Christ in these areas of relationships. He reminds his listeners that Christ is returning; and there comes with that resurrection and judgment. True faith ought to be evidenced by peace and love.

Clement’s approach is to point out the true order that Christ has established for the church. Implied is his warning that those who rise up in rebellion and rebelling against Christ.

 

The sadness of this situation is that it seems to be more grievous than what Paul dealt with in his First Letter to Corinth.  (Clement surely believed that this letter of Paul was inspired: “Truly, under the inspiration of the Spirit.”[1]).  It was grievous because the dispute even reached the broader community.  Whenever the reputation of Christ is marred it is a indignity.  Clement then calls for a return to a state of brotherly love[2] and repentance[3].   He points to the love of Moses who was willing to intercede with God for the preservation of Israel (Exodus 32).  He appeals to us to live out this ethic:

 “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it.”[4]

 

He provides examples of such love both from an Apocryphal story of Judith; and of the Old Testament example of Esther  who was prepared to die to preserve her people.  He calls those who are acting in seditious ways to submit to correction and submit to the Church:

 

“Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people.”[5]

 Clement concludes this exhortation with a blessing and a hope to hear that things have gone well.

 As to issues of authority, Clement rests heavily on Scripture which he readily acknowledges as inspired by the Holy Spirit.  He quotes from other sources including the Apocrypha but gives no evidence of its inspiration.  This is an argument from silence, I admit.  He clearly sees the authority of the church residing in presbyters of which I have shown elsewhere is synonymous with elders, bishops, and pastors.

 

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[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 1289-1290). Christian Classics Ethereal Library. Kindle Edition.

[2] “Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection.” -  Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Location 1344). Christian Classics Ethereal Library. Kindle Edition.

[3] Ibid, (Kindle Locations 1382-1383).

[4] Ibid, (Kindle Locations 1423-1425).

[5] Ibid, (Kindle Locations 1496-1500).

Howard Hendricks (1924-2013)

One of my most memorable pastor's conferences included the keynote speaker Dr. Howard Hendricks. He has been a massive influence in my life. I write this with tears of joy for today, this morning, Dr. Hendricks met His Savior face to face. Wow! Here's a great accounting by Justin Taylor:

"Howard G. Hendricks, known to the Dallas Theological Seminary community and beyond simply as “Prof,” saw his Lord face to face this morning. He was 88 years old."  To read more click HERE!

Treatment of Children - the measure of a society

In Joel Chapter 3, the Prophet takes us to very near the end of time when God Himself calls the nations before Him in judgment.  One of the charges is that they “and have cast lots for my people, and have traded a boy for a prostitute, and have sold a girl for wine and have drunk it.” (Joel 3:3, ESV).  In the Commentary on theMinor Prophets, edited by Thomas McComsky, the contributor to Joel, Dr. Raymond Dillard quotes Carl Keller who wrote this profound thought:

"There is a sense in which any society can be measured by the treatment accorded its children.  In ancient Israel children, largely because they were defenseless, were the particular object of the care of God and the protection of the law. The treatment accorded Judean children by Gentile nations showed the depths of their crimes."

1 Clement Chapters XXXI - XLV

First Epistle to the Corinthians

 

Clement of Rome

 

Chapters XXXI - XLV

 

Clement's approach to deal with the sedition in Corinth is to point out to the church the tragedy of envy and what it does to relationships. He points out the blessings that came to the saints of the past that sought to obey Christ and also mimic Christ in these areas of relationships. He reminds his readers that Christ is returning; and there comes with that resurrection and judgment..

Establishing a context for justification, Clement first of all affirms that salvation is by faith alone.  Citing the patricarchs he notes:

 

And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.[1]

 

But even as the Scripture reflects a balance in this, Clement notes that saving justification produces fruit.  "Let us hasten with all energy and readiness of mind to perform every good work."  As with Paul in Romans 6 when approached as to the possibility of experiencing saving grace and suggesting that it doesn't produce holiness, Clement explains, "God forbid!"  The incentive is that this same Christ who is coming again to judge, is also coming to reward. "Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts." [3]  We emphasize that these blessings are given to us through Christ.  He is the victor. He is our Head and King.

 

Under our Sovereign are various leadership roles.  Clement is still chipping away at this sedition.  He points out that we all serve in various and differenct capacities under Christ. "All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals." [4]  The sovereign Christ has not only placed us in various positions to serve Him, but He has prepared our works even prior to creation. Clement writes, "having prepared His bountiful gifts for us before we were born." [5].  Reminiscent of Ephesians 2:10 (ESV) ¹⁰ "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them."
 

In Chapter XXXIX, Clement employs a massive argument that supposes if all this is true then there ought to be no room for conceit.  Drawing from God's response to Job, Clement imagines our futility of contesting with the greatness and might of God.  Clement employs a massive summary of Job (probably Job 4:16–18, Job 15:15, Job 4: 19–21, Job 5:1–5.).

 

It seems to me that Clement now shifts to the subject of order.  Importing God's regulations for order within the Old Covenant, he points out in Chapters XL &XLI, that the worship of God is systematic. "Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death." [6].  The severity of breaking God's order is sobering.  He writes that "Both these [the calling of Christ and the Apostles]  appointments, then, were made in an orderly way, according to the will of God." [7] He then shows that the future leadership of the Church is also orderly and according to the will of God.  He illustrates God's choice of leadership with the story of  Aaron's budding rod in Numbers 12 and 17. What is that future leadership?  Clement see two offices that have been established by the Lord: bishops and deacons (Kindle Locations 1149-1150). I believe that Clement views (as does Paul) that bishops were synonimous with presbyters. For example he writes, "For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties. Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure . . .." [8]  Clearly he views the episcopate and presbytery as the same.

 

Similarily Paul views these offices as synonimous.  In Acts 20:17 (ESV) we read that, Paul "sent to Ephesus and called the elders of the church to come to him."   There the word for elders is in the Greek text πρεσβύτερος (presbuteros) or presbyter. When Paul speaks to this group he says, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.” (Acts 20:28, ESV).   The Greek word of overseer is the word ἐπίσκοπος (episkopo) where we get our English word episcopal or bishop. "The Ephesian church leaders are called elders (Gk. presbyteroi) and are in v. 28 addressed as "overseers" (Gk. episkopoi, sometimes translated "bishops") who are to "care for" (or "shepherd") "the flock" (the role of pastors). This overlap of terminology indicates that "elders," "overseers," and "pastors" likely refer to the same office."[10]  There seems no hint in Clement's theology (to this point) of apostolic succession, an office of Pope or priests.  It seems he would agree with Paul's call to Titus: “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—” (Titus 1:5, ESV).  And by implication when Paul wrote Philippi and addressed its leaders, he wrote, “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:” (Philippians 1:1, ESV).

 

The righteous have this fate that they are oppressed by the wicked.  It is the wicked that subvert God's order and appointments in the Church.  That is a serious charge by our author.

 

In Chapter , Clement reveals again his view that Holy Scripture is inspired by the Holy Spirit. "Look carefully into the Scriptures, which are the true utterances of the Holy Spirit," [9], He implors the reader.  He doesn't allows quote exactly or sometimes he quotes the Septuigant which doesn't follow the Received Text exactly.  For example in Chapter XXXV we see this:

 

Clement’s Quotation from the Septuigant

Authorized Version

“But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived deceit. Thou sittest, and speakest against thy brother; thou slanderest thine own mother’s son.”   Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 993-1002). Christian Classics Ethereal Library. Kindle Edition.

Psalm 50:16–20 (AV)   16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? 17 Seeing thou hatest instruction, and castest my words behind thee. 18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. 19 Thou givest thy mouth to evil, and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.

 

Clement appears to have an New Testament view of Scripture and Church order. There appears nothing but the highest regard to Holy Scripture.  It is to this he appeals.  As to the gifts and blessings of the righteous, he affirms that they all come through Christ.  We see no veiled intercessors such as past saints or even the Mother of our Lord.  He visible leadership of the Church seems to be elders and deacons, with elders being synonimous with bishops.

 

 

 

 

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1. Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 914-916). Christian Classics Ethereal Library. Kindle Edition.

2. Ibid, (Kindle Locations 929-930).

3. Ibid, (Kindle Locations 986-987).

4. Ibid, (Kindle Locations 1054-1055).

5. Ibid, (Kindle Location 1080).

6. Ibid, (Kindle Location 1135).

7. Ibid, (Kindle Locations 1144-1145).

8. Ibid, (Kindle Locations 1198-1202).

9. Ibid, (Kindle Locations 1216-1217).

10. Crossway Bibles. (2008). The ESV Study Bible (2129). Wheaton, IL: Crossway Bibles.

1 Clement Chapters XVI - XXX

First Epistle to the Corinthians

Clement of Rome 

Chapters XVI – XXX

 

Previously in the Blog I noted that Clement's approach to this sedition is to point out to the church the tragedy of envy and what it does to relationships. From Cain and Abel, even through to his contemporary era, he dramatically illustrates the devastation that arises from envy and jealousy. Following true Apostolic fashion he calls for repentance. Again referring back to the Scriptures, Clement points out the blessings that came to the saints of the past that sought to obey Christ in these areas of relationships.

Now, Clement reminds us of the greatest example of humility: the Lord Jesus Christ. “For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock.”[1] He then draws as support that classic passage in Isaiah 53, which Clement again attributes not just to Isaiah, but to the Holy Spirit Himself[2].   As a note, Dr. Coxe observes: “The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.”

The humility of the saints is another example that Clement employs, from Elijah to Moses.  An interesting observation from Chapter XVII is that Clement cites this quotation: ““I am but as the smoke of a pot,”[3] attributed to Moses.  This is likely a misquote and probably attributed to David, not Moses (“For I have become like a wineskin in the smoke, yet I have not forgotten your statutes.” (Psalm 119:83, ESV)).  His point of calling out the witness of the saints is:

“Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace.”[4]

He continues his argument to show the ordered, harmonious operation of the Universe.

 In this call for peace by our author, one might presume that peace is the avoidance of conviction or conflict.  He clarifies this when he writes:

 “Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us . . ..”[5]

 At Chapter XXIII Clement moves his argumentation to the fact that we ought to live in such a way as anticipating the return of Jesus Christ and the resurrection of the dead unto judgment. “Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments.”[6]  And again “Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come.”[7]

 Clement calls us to draw near to God (direct language from the Book of Hebrews) and returns to his exhortation:

“Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.”[8]  

Clement, like the Apostle James understands that the verification and vindication of our salvation is more than just a profession of faith, but our manifestation of faith. “But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works.” (James 2:18, ESV)

Clement continues to shore up is argument for humility and avoidance of strife and sedition by Scripture.  He follows the Septuagint most closely and willingly imports other literature into his argument.  In Chapter XXV he even brings a fable into the argument.[9]He is profoundly Christological and seems to clearly understand the outworking of the Gospel in the lives of Believers.

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[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 570-571). Christian Classics Ethereal Library. Kindle Edition.

[2] Note in Chapter XXII, Clement attributes the Psalms to the inspiration of the Holy Spirit (Kindle Location 732)

[3] Ibid, (Kindle Locations 623-624).

[4] (Kindle Locations 673-676).

[5] (Kindle Locations 707-708).

[6] (Kindle Location 810).

[7] (Kindle Locations 836-838).

[8]  (Kindle Locations 869-871).

[9] This fable respecting the phœnix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers.  (Kindle Locations 790-791)

Humility in Young Leaders

In view of the issue in Corinth that Clement of Rome wrote to; and that I recently blogged about, I thought this interview would be timely.  Dr. Justin Holcomb interviewed Dr. Ed Welch and shared some wisdom for young leaders on the importance of humility in ministry. [1]

 

 

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1. http://theresurgence.com/2013/02/13/ed-welch-on-humility-in-young-leaders?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+TheResurgence+%28The+Resurgence%29&utm_content=Google+Feedfetcher

1 Clement Chapters I - XV

First Epistle to the Corinthians

Clement of Rome

Chapters I - XV

Clement starts this letter with these words:

The Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

I am struck by how Pauline his introduction is.  For example in Paul's letter to the same church, he writes in 1 Corinthians 1:1–3 (ESV)

¹ Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, ² To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: ³ Grace to you and peace from God our Father and the Lord Jesus Christ.

Another observation I have is that 1 Clement also mimics the Letter to the Hebrews in writing style.  It is too obvious as Clement continues to exhort the church through the "Let us" formula that the writer to the Hebrews also employs. "Clement is more like Hebrews than any other New Testament book. This is true, both with regard to his frequency of usage (next to the Psalms, he uses Hebrews by citation and allusion more frequently than any other book of Scripture, Old or New Testament),and with regard to the nature of the two works."[1]

As with Paul it seems that Clement is responding to questions or concerns from the Corinthian congregation. (in turning our attention to the points respecting which you consulted us."[2]   As noted before in this Blog, there seems to be a condition whereby some people are acting subversive to the leadership of the congregation.   Again in a similar way that Paul addressed churches, Clement commences his letter with words of commendation but comes to the point:

"So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years."[3]

Clement's approach to this sedition is to point out to the church the tragedy of envy and what it does to relationships.  From Cain and Abel, even through to his contemporary era, he dramatically illustrates the devastation that arises from envy and jealousy.   Following true Apostolic fashion he calls for repentance.  Again referring back to the Scriptures, Clement points out the blessings that came to the saints of the past that sought to obey Christ in these areas of relationships.

Clement calls for the church to walk in humility. " By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words."[4]  This humility is evidenced by obedience to God rather than the unrepentant and the disloyal.   It is evidence also, according to Clement, by those who genuinely "cultivate peace" in contrast to those who pretend.  In the chapters that follow, Clement will start with look at our greatest example of humility, obedience and peace: the Lord Jesus Christ.

The Use of Scripture[5].

In Clement's words of affirmation to the Corinthians he writes this: "[You were] Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled with His doctrine, and His sufferings were before your eyes."[6]  [Emphasis is mine.]  Likewise when he exhorts the church to humility he writes, "Let us act according to that which is written (for the Holy Spirit saith . . .).[7]  Here he quotes Jeremiah and Paul:

·         Jeremiah 9:23–24 (ESV)  ²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

·         1 Corinthians 1:31 (ESV)  ³¹ so that, as it is written, “Let the one who boasts, boast in the Lord.”

·         2 Corinthians 10:17 (ESV)  ¹⁷ “Let the one who boasts, boast in the Lord.”

"No other Apostolic Father cites or alludes to Scripture as frequently as 1 Clement does, nor does he follow the pattern of New Testament usage as Clement does. Also, no author in the New Testament cites the Old Testament as extensively (as far as the amount of material from any one passage is concerned), nor as frequently, as Clement does. Romans cites the Old Testament only 65 times, compared to 105 times for Clement."[8]

It is obvious, to this point, that Clement believes that the Scriptures are inspired of God, authoritative and relevant.  His massive use of referring to Scripture implies that he probably did not assume that he was writing inspired text so he uses Scripture to shore up (if you will) or bolster his arguments.  The text that Clement follows appears to be the Septuagint.  From time to time Drs Roberts and Donaldson annotate Clement's quotation as from the Septuagint but not consistent with the Hebrew text.

"He had no doubt learned the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an adept. His copy of that version, however, does not always agree with the Received Text, as the reader will perceive"[9]  (A. Cleveland Coxe, D.D.).

One other hermeneutical note has to do with an insertion of a unique use of allegory.  In Chapter XII, Clement brings in the testimony of Rahab.   Recalling the story of Rahab from Joshua 2, Clement implies that the red sign the woman used to identify her house to the attacking Israelites, thus bringing her safety was a pre-cursor or sign of the redeeming blood of Christ. He writes:

"And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God."[10]  

As correct it is that the shedding of Christ's blood brought redemption to all who believed, it appears fanciful hermeneutics to draw such a thought from the red ribbon of Rahab.  This may present a hint of an allegorical interpretation that proves to be a concern.

Another observation about Clement's work within these first chapters is his use apocryphal  literature.  In Chapter VII we read, "Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him."[11] It could be noted that the phrase "a place of repentance" may originate in the apocryphal book of the Wisdom of Solomon ("But executing thy judgments upon them by little and little, thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.)^[12]   There is no evidence at this point whether Clement viewed these books as inspired, but his use of them at least attests to some value.

Conclusion

So Clement employs a massive amount of Scripture; he clearly follows a style of approach that is apostolic in nature; he makes use of material outside of Scripture including the Apocrypha; and he imports an allegorical interpretative method that is suspect, in my opinion.

 

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[1] http://www.westernseminary.edu/papers/Faculty/DeYoung/1CLEMENT99paper.pdf

[2] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 234-235). Christian Classics Ethereal Library. Kindle Edition.

[3] Ibid, (Kindle Locations 289-290).

[4] Ibid, (Kindle Locations 515-516).

[5] By "Scripture" I mean the Protestant Canon of Scripture.

[6] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 255-257). Christian Classics Ethereal Library. Kindle Edition.

[7] Ibid, (Kindle Locations 509-512).

[8] http://www.westernseminary.edu/papers/Faculty/DeYoung/1CLEMENT99paper.pdf

[9] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 102-112). Christian Classics Ethereal Library. Kindle Edition.

[10] Ibid, (Kindle Locations 498-499).

[11] Ibid, (Kindle Locations 392-393).

^[12] The Apocrypha: King James Version. 1995 (Wis 12:10). Bellingham, WA: Logos Research Systems, Inc.