Dancing With The Devil

Galatians 3:1 (NIV)

¹ You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.

Previously Paul has set before the Galatians the totality of the argument.  The Law cannot save and Christ cannot save -- at the same time.  It is one or the other.   This was the foundation of the Gospel, to which these believers, believed.  Now instead of calling them brothers (for they are not acting so), he calls them foolish.  "For with a Christian zeal it is lawful for an Apostle, a pastor, or preacher, sharply to reprove the people committed to his charge: and such reprovings are both fatherly and godly." [1] 

Who has bewitched (Gr baskainō) you?  "The Galatians acted as if subject to some weird occult influence or under the spell of an evil eye. The false teachers had so fascinated them and confused their minds that they seemed to be groping around in a spiritual fog." [2]

The NKJV translates this verse: "Who has bewitched you that you should not obey the truth . . .." [3] Luther, then adds an extensive commentary on this.  However, these words are not found in the best manuscripts so contemporary versions omit them.  What stands is the phrase: "It was before your eyes that Jesus Christ was publicly portrayed as crucified." [4]  Luther understands this phrase as meaning that these beguiled brothers not only stopped obeying the truth but in their actions they have re-crucified Christ. "Now he addeth moreover, that they do even crucify Christ, who before lived and reigned in them. As if he should say: Ye have now not only rejected the grace of God, not only to you Christ died in vain, but also he is most shamefully crucified among you. After the same manner speaketh the Epistle to the Hebrews: “Crucifying to themselves again the Son of God, and making a mock of him, &c.” (Heb. vi. 6)." [5]

However, again, modern scholars understand the phrase “. . . For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross.” (Galatians 3:1, NLT).   "The Greek perfect tense emphasizes a past completed action resulting in certain and positive present effects." [6]   Paul's message had been preaching Christ crucified (1 Corinthians 2:2).  This implies that He is man's only hope of salvation, otherwise His death is in vain. ("then Christ died for no purpose.")

Luther understands that behind the teaching of the false apostles it is nothing short of devilish activity. "This bewitching then, and this sorcery, is nothing else but a plain illusion of the devil, printing in the heart a false opinion of Christ and against Christ; and he that is deluded with this opinion, is bewitched." [7]  So too, we must understand that the position of the Vatican to promote salvation by congruent merit, the doctrines of Mormonism, Jehovah Witnesses, etc. are all religions based on works and self-righteousness.  Behind these movements we say with Jesus, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” [8]

Father we live in a world of passive acceptance of all viewpoints.  No one likes to call a spade, a spade.  We want to cuddle with Rome and stroke the false witnesses that come to our door.  We dance with the devil. Satan has always wanted to keep Christ off the cross; and now that Calvary is a final victory, it is his schemes to make the cross of no effect.  To not see that is to be bewitched. To not get that is to be foolish. Lord, by Your Spirit anoint us with that Pauline passion, to preach Christ crucified as our sole message.  Jesus did die.  His sacrificial death was a historical fact.  He rose again (another historical fact).  Was this all for nothing?  No!  God forbid!  Salvation is in no other than Christ crucified.  Satan would deceive and destroy.  Hell will be filled, Father, with well-intentioned people who thought that they could do it their way.  Oh Lord send a revival of the Gospel, for the sake of Christ our Savior and for the everlasting joy of all peoples who believe.

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1. Luther, M. (1997). Commentary on Galatians (Ga 3:1). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2382). Nashville: Thomas Nelson.

3. The New King James Version. 1982 (Ga 3:1). Nashville: Thomas Nelson.

4. The Holy Bible: English Standard Version. 2001 (Ga 3:1). Wheaton: Standard Bible Society. 

5. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

6. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2383). Nashville: Thomas Nelson.

7. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

8. The Holy Bible: English Standard Version. 2001 (Mt 16:23). Wheaton: Standard Bible Society.

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.

Let's Get Rid of These Leaders!

What do you do when you want to overthrow your church leaders without due cause?   Well what you DON'T do is read 1 Clement.  He will not sympathize with your ambitions.

Who is Clement?  He was probably a Gentile and lived between A.D. 30-100.  Most believe that this is the Clement referred to in Philippians 4:3 (evidently written from Rome); and a co-worker with the Apostle Paul. This belief is founded on the writings of Eusebius (see below). The internal evidence also tends to support this opinion.

Others thought that he may have been an ex-slave of the family of Titus Flavius Clemens, cousin of the Emperor Domitian. One tradition claims that he was the second bishop of Rome, immediately after the apostle Peter; another tradition indicates that two bishops served between Peter and Clement.

It seems likely that Clement was a pastor in the church at Rome.  His letter to Corinth entitled 1 Clement assumes a similar responsbility to answering an important question for the Corinthian Church regarding unity and sedition. This letter probably was written about A.D. 95.   Because this is probably the earliest extrabiblical writings it stands in a place of great prominence.  His letter also is an important testimony to the canon of the New Testament, alluding to 1 Corinthians, Matthew, Mark, Luke, Acts, Romans, Galatians, Ephesians, Philippians, 1 Timothy, Titus, Hebrews, and 1 Peter. [1]   These New Testament allusions are employed as authoritative sources which strengthen Clement’s arguments to the Corinthian church. The letter was lengthy and includes several references to the Old Testament.  Clement repeatedly refers to the Old Testament as Scripture.

Clement’s admonition to “Take up the epistle of the blessed Paul the Apostle” (xlvii. 1)  implies his intimate knowledge of Paul's letter and implies that these documents were available to the Corinthian church. 
 

"This Epistle was held in very great esteem by the early Church. The account given of it by Eusebius (Hist. Eccl., iii. 16) is as follows: “There is one acknowledged Epistle of this Clement (whom he has just identified with the friend of St. Paul), great and admirable, which he wrote in the name of the Church of Rome to the Church at Corinth, sedition having then arisen in the latter Church. We are aware that this Epistle has been publicly read in very many churches both in old times, and also in our own day.” The Epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian ms., immediately after the inspired books, is in harmony with the position thus assigned it in the primitive Church." [2]


The purpose of the letter seems to be some dispute (sedition) in Corinth, which had led to the removal from office of several elders. Certain younger leaders had not given proper respect to the bishops and deacons and have set up new leaders in their place. Since there was no moral offense, Clement deemed their removal as unjustifiable.







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1. Vos, H. F., & Thomas Nelson Publishers. (1996). Exploring church history. Nelson's Christian Cornerstone Series. Nashville: Thomas Nelson Publishers.

2. Dr. A. Cleveland Coxe, in Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 157-162). Christian Classics Ethereal Library. Kindle Edition.