Dual Authorship of the Bible

 “Unless the Lord builds the house,

                  those who build it labor in vain.”[1]

Who is building in this familiar Psalm? Is the LORD building? Or are people building?

It was 1983. God moved into my life in transforming power. A neighbor invited me to attend his church. It was not long before the Associate Pastor involved me in a Bible Study that was studying foundational truths of Christianity. The study textbook was written by a Dr. Bruce Milne, entitled Know the Truth: A Handbook of Christian Belief. The very first section was on The Final Authorities in Matters of Faith. It covered topics like authority, revelation, and Scripture. Dr Milne gave several theories of inspiration but the one preferred, he named “supervision.” God “supervised” the chosen men who penned the pages of the Bible. I will discuss that later.

The Biblical authors were not hesitant to claim their own authorship. Therefore, Luke could write, “it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you . . ..”^[2]  And we also find in the New Testament that many authors were not ashamed to affirm themselves as authors. For example:

a.    “Paul, a servant of Christ Jesus, . . . To all those in Rome.” (Ro 1:1–7).

b.   “James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the  Dispersion:” (Jas 1:1)

c.    “Peter, an apostle of Jesus Christ, To those who are elect exiles.” (1 Pe 1:1)

d.    “I have written something to the church.” (3 Jn 9)

e.    “Jude, a servant of Jesus Christ and brother of James, To those who are called.” (Jud 1).

The Doctrine of Inspiration did not make the human authors robotic, nor was it conducted (for the most part) through word-by-word dictation. Through this miracle, God wrote, and man wrote. Thus, the word that Milne uses, i.e., “supervision” is not a bad word. (I struggle to find a better word, yet I might choose the phrase, “providentially ordained.” I.e., working all things in accordance with His will.) He goes on to explain:

“This theory asserts that in the process of giving to us the Scriptures, God sovereignly supervised and ordered the background, heredity and circumstances of the individual writers; as a result, when they recorded events, meditations or sermons in writing, the words used were consciously the free composition of the authors and at the same time the very Word of God.”[3] [Emphasis mine]

So, from the very beginning of my Christian journey, I believed that God used chosen men to write Scripture. I believed their writings were largely their very own composition, yet at the very same time the very Word of God. I accepted this as a mystery, yet a necessary and essential truth. Milne summarizes: “Their inspired words, therefore, are clearly stamped as ‘theirs’ and address their immediate situation but are also in God’s providence part of his eternal Word to his people in every age.”

Much to my surprise, I didn’t realize that some people didn’t believe that. Opponents to the position that I present in this article will agree that man had a role in the production of Scripture, but they would say that the words “did not originate in man.” Although not entirely bowing to a theory of dictation, they would argue that the work of “inspiration” gave to the writers the God-thoughts. In other words, they prefer to refer to these men as recorders of the Bible, not authors. They’re problem is a misunderstanding of the word “inspiration.” The Biblical word “inspiration” does not mean as it does today. Someone might say, “God inspired me to write these lyrics.”  That is not how the Bible speaks of inspiration. Mounce is helpful here:

“θεόπνευστος, “God-breathed,” occurs only here in the Greek Bible, being found rarely in pre-Christian literature. It has generally been translated “inspired,” but the niv translation “God-breathed” accurately reflects the etymology of the compound word (θεός, “God” + πνειν [aorist *πνευ (ς)-], “to breathe” + verbal adjectival ending-τος) and its meaning as asserting the divine origin of Scripture. It denotes not the manner of the inspiration of Scripture but rather its source.”[4]  [Emphasis mine]

We could paraphrase 2 Timothy 3:16 accurately by rendering it: “All Scripture is sourced in God.” Of course, the position of this paper affirms that. Paul is not teaching “how” the transmission of Scripture takes place in 2 Timothy 3:16. Likewise, the ESV Study Bible comments: “The term stresses the divine origin and thus the authority of Scripture. Paul does not point to the human authors of Scripture as inspired people but says that the writings themselves (“Scripture,” Gk. graphē, “writing,” which in the NT always refers to biblical writings) are the words spoken (“breathed out”) by God.”[5]

But but the reader will say, “That is fine, but what about 2 Peter 1:21, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” Surely this passage will confirm that Biblical authors simply wrote what God moved them to write. It was not original to them. I respond by calling us to a careful reading of the text.

a.   The subject (v.16) is the making known to the reader, the power and coming of the Lord Jesus Christ. In short Peter is writing about the Second Coming of Christ.

b.   Peter uses the Transfiguration as a prelude or anticipation of this Return (ESV Study Bible).

c.   The Return of Christ is certain, even as it was certain that Peter experienced the glory of Christ on Mount Transfiguration. Yet the prophetic truths about Christ and His return are more certain than Peter’s experience.

d.   Peter affirms Old Testament prophecies about Christ’s return by his statement in v.21.

e.   Peter is assuring that all the Scriptural prophecies about Christ’s return were not produced by someone’s personal notions but in fact were given to them by the Holy Spirit.

We note then that 2 Peter 1:21 is not a general statement on the authorship of Scripture. It is affirming that no human being of their own origin or volition could predict the Coming of the Lord. Those prophecies could only exist because of the pheromenoi of the Spirit — bringing, bearing work of the Spirit on the human author. So, back to my argument. The text of the Bible is for the most part[6] “wholly” belonging to the human author and “wholly belonging to God.”[7]

This mystical dynamic that occurs in the creation of holy Scriptures is not unlike the mystical union between the two natures of Christ. It is well known that for much of the first three hundred years of Church history, believers were engrossed in shaping and describing this Union of Christ, correcting and refuting error. The tendency was to make one Nature of Christ superior to the other or misrepresent one of the natures. The same can be true about the mystical authorship of the Bible. There will be those who make too much of the human effort and those who make too little of it by overshadowing it with Divine authorship. Warfield, I think strikes the balance that is needed (Notice the sounds of Nicene in this quote.):

“The human and divine factors in inspiration are conceived of as flowing confluently and harmoniously to the production of a common product. And the two elements are conceived of in the Scriptures as the inseparable constituents of one single and uncompounded product. Of every word of Scripture is it to be affirmed, in turn, that it is God's word and that it is man's word. All the qualities of divinity and of humanity are to be sought and may be found in every portion and element of the Scripture. While, on the other hand, no quality inconsistent with either divinity or humanity can be found in any portion or element of Scripture.”[8]

Warfield constrains us to think this through carefully. There is nothing contrarian or inconsistent with the Human/Divine authorship reality. They are distinct yet inseparable. Every word originates from both and can be found throughout Scripture. They are at no time inconsistent with each other. This is profound. The well-known theologian A.H. Strong will affirm that you can never look at Scripture, anywhere as “merely human” or “merely divine.”[9]   Strong will then make this provocative statement: “Inspiration, therefore, did not remove, but rather pressed into its own service, all the personal peculiarities of the writers, together with their defects of culture and literary style.”[10]  Grudem expands,

“In cases where the ordinary human personality and writing style of the author were prominently involved, as seems the case with the major part of Scripture, all that we are able to say is that God’s providential oversight and direction of the life of each author was such that their personalities, their backgrounds and training, their abilities to evaluate events in the world around them, their access to historical data, their judgment with regard to the accuracy of information, and their individual circumstances when they wrote, were all exactly what God wanted them to be, so that when they actually came to the point of putting pen to paper, the words were fully their own words but also fully the words that God wanted them to write, words that God would also claim as his own.”[11] [Emphasis mine]

Charles Hodge builds on that when he writes, “Moreover, as inspiration did not involve the suspension or suppression of the human faculties, so neither did it interfere with the free exercise of the distinctive mental characteristics of the individual. If a Hebrew was inspired, he spake Hebrew; if a Greek, he spake Greek; if an educated man, he spoke as a man of culture; if uneducated, he spoke as such a man is wont to speak. If his mind was logical, he reasoned, as Paul did; if emotional and contemplative, he wrote as John wrote. All this is involved in the fact that God uses his instruments according to their nature. The sacred writers impressed their peculiarities on their several productions as plainly as though they were the subjects of no extraordinary influence.”[12]

God yet used and providentially superintended every aspect of the human authorship with Divine purpose. They were authors of literature such that their personalities, culture, language, abilities were all incorporated so that their authorship was a true reality. I even will go as far as to say along with Lewis: “There is a . . . sense in which the Bible, since it is after all literature, cannot properly be read except as literature; and the different parts of it as the different sorts of literature they are.”[13]

Because the Bible is given to us by Human/Divine authorship and we are careful not to deny the human part, we therefore realize that if we do not read the Bible as literature, we will not understand God’s inspired Word. To be clear, the human author, the historical and cultural context, the genre, the language, the sentence structure, the syntax, the flow of thought, and so on, all contribute to proper interpretation and understanding. To dismiss the literary structure of the Biblical authors will in the end mar the truth of Divine authorship. The Bible teaches that it is directly and sovereignly inspired by God and is therefore to be submitted to in how He has inspired it. “If we acknowledge its authority, we must bow to it at this point too: in its dual claim that it is God’s inspired Word and that we should approach it with reverence and submission. To take another view is to stand in opposition to clear biblical teaching.”[14]  [Emphasis mine]

The Bible student, the preacher, the teacher, the author, will then carefully engage with the human author, looking to understand his personality, the cultural, historical context that he is writing in and his own purpose for composing his literature. His grammar, his style, his sentence structure, his flow of logic and so on become essential to the interpreter. At the same time, this student will recognize that the human author is not ever inconsistent with other authors, that what he writes is free from error and he carries the very words of God in all their authority, sufficiency, and power.

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[1] The Holy Bible: English Standard Version (Ps 127:1). (2016). Crossway Bibles.

[2] The Holy Bible: English Standard Version (Lk 1:3). (2016). Crossway Bibles.

[3] Milne, Bruce, Know the Truth, InterVarsity Press, 2012

[4] Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, pp. 565–566). Word, Incorporated.

[5] Crossway Bibles. (2008). The ESV Study Bible (p. 2342). Crossway Bibles.

[6] I write “for the most part” because in some cases, God Himself to the author to write something, e.g., Moses in Exodus, or John in Revelation. These examples are few. Most of Scripture comes from the human author and Divine author.

[7] Frame, J. M. (2006). Salvation belongs to the Lord: an introduction to systematic theology (p. 66). P&R Publishing.

[8] https://theologue.wordpress.com/wp-content/uploads/2014/10/thedivineandhumaninthebible-bbwarfield.pdf

[9] Strong, A. H. (1907). Systematic theology (p. 212-213). American Baptist Publication Society.

[10] Ibid,

[11] Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 81). Inter-Varsity Press; Zondervan Pub. House.

[12] Hodge, C. (1997). Systematic theology (Vol. 1, p. 157). Logos Research Systems, Inc.

[13] https://www.cslewisinstitute.org/resources/c-s-lewis-on-holy-scripture/

[14] Milne, Bruce, Know the Truth, InterVarsity Press, 2012

Guess the date?

 

To what generation was this written?

"There is an amazing ignorance of Scripture among many, and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, “tossed to and fro, and carried about by every wind of doctrine” (Eph. 4:14). There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine without considering for a moment whether what they hear is true. There is an incessant craving after any teaching which is sensational and exciting and rousing to the feelings. There is an unhealthy appetite for a sort of spasmodic and hysterical Christianity. The religious life of many is little better than spiritual dram–drinking, and the “meek and quiet spirit” which St. Peter commends is clean forgotten (1 Pet. 3:4). Crowds and crying and hot rooms and high–flown singing and an incessant rousing of the emotions are the only things which many care for. Inability to distinguish differences in doctrine is spreading far and wide, and so long as the preacher is “clever” and “earnest,” hundreds seem to think it must be all right, and call you dreadfully “narrow and uncharitable” if you hint that he is unsound! [1]

This book on Holiness was written in 1877.  It could have been written in 2022.

John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. "Bishop Ryle, as he is still affectionately known even by many who would not share his love of the Church of England, was essentially a lover and teacher of biblical truth. His uncompromising stand for evangelical doctrine and scriptural holiness often made him unpopular with those who favored new ideas and superficial practices." - Dr. Martyn Lloyd Jones.

"And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1–5, ESV)"

“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.” (2 Timothy 4:3–4, ESV)  

______________________________________________________

1. Ryle, J. C. (1999). Holiness: it’s nature, hinderances, difficulties and roots (electronic ed. based on the Evangelical Press reprinting, with new forward, 1995.). Christian Classics Foundation.

Is Mental Health a Biblical Concept?

Is Mental Health a Biblical Concept? [1]

By: Garrett Higbee

Selected Quotations:

“I think it is important to note that our epistemology, anthropology, and etiology differ from our secular counterparts, who are measuring secular well-being. We see personal sin at the root of mental dysfunction and sin’s effects on this world causing tremendous suffering. We are not ignorant of human weakness and, in effect, mental illness as a result of the fall (Gen. 3), but we measure and treat it differently. Our truth as Christians is not simply based on objective and empirical evidence but also on the unseen (Eph. 6:10-12) and the authority of Scripture (2 Tim. 3:16-17).”

“Secular scientists, while often well-meaning in their pursuit of mental health, are searching in vain without understanding the power of the Cross to redeem relationship and peace with our Creator. Thus, if we pursue mental health through means of addressing symptoms and focusing on self-esteem, self-help, and self-sufficiency, we too will reap misery in the end (Matt. 10:39).”

“I believe we must continue to develop ways to reframe issues and guide our people to a biblical worldview of mental illness (Col. 2:8). While causality may vary, based on Scripture, we believe that every “mental illness” has a spiritual origin (Jer. 17:9; Rom. 1:20-24). Having a holistic and biblical perspective of man, we cannot let mental health assessment, standards, and care be abdicated to the secular therapeutic community as it has for over a century.”

“God left us the key to true mental health in His Word, the gospel. The standard for wellness is a heart redeemed by and satisfied in Christ (Ezek. 11:19). A life where we are growing a Christ-like character, mindset, and demeanor is a believer’s “new normal” (2 Cor. 5:17; Gal. 2:20, Phil. 2:1-5) and the baseline for mental health in a biblical worldview. There is a paradigm shift from being conformed to a set of criteria that the world calls functional to being transformed through progressive sanctification (Rom. 12:1-2). But how? First, by abiding in Christ in deep dependency (John 15), second, by being mindful of Christ in all that we do (2 Cor. 3:18), and third, by being renewed in our thinking primarily through His Word (Eph. 4:22-24). Scripture does not mention mental health but does use words like shalom, joy, soul rest, contentment, and blessed to describe a person at peace in Christ (Ps. 4:8; 119:165; Prov. 3:17; Isa. 26:3; 32:17; John 20:21; Acts 10:36).

[Emphasis mine}

_____________________________________

1. https://www.biblicalcounselingcoalition.org/2022/04/25/is-mental-health-a-biblical-concept/?utm_source=rss&utm_medium=rss&utm_campaign=is-mental-health-a-biblical-concept

What Is Biblical Counselling?

 “Biblical Counseling is a ministry of the local church whereby transformed believers in Christ (John 3: 3-8) who are indwelled, empowered, and led by the Holy Spirit (John 14: 26) minister the living and active Word of God (Heb. 4: 12) to others in view of evangelizing the lost and teaching the saved (Matt. 28: 18-20). Biblical Counseling is based on the conviction that Scripture is sufficient for the counseling task and superior to anything the world has to offer (2 Tim. 3: 16-17; Heb. 4: 12; 2 Peter 1: 3-4; Ps. 119; James 4: 4). Biblical counselors realize the significance of sin (Rom. 3: 23, 6: 23) and after self-confrontation (Matt. 7: 5) lovingly confront those who are in sin (Luke 17: 3-4) and call them to repentance (2 Tim. 2: 24-26). Biblical counselors also realize that in a fallen world people can face significant crises that are not a direct result of their own personal sin (Job 1-2). Biblical counselors purposefully and patiently walk with, serve, love, encourage, and help people in these cases (1 Th. 5: 14). They also call upon others in the church to assist based on their gifts and roles (1 Cor. 12: 4-31). Biblical counseling can be informal, accomplished over coffee, in the hallways of the church, or in the work place and community. It can also be formal, accomplished through scheduled appointments in an office setting. All Christians should be taught to minister God's Word and boldly do so in the context of the local church. Biblical counselors are motivated by the compassion of Christ (Mt. 9: 36, 2 Cor. 5: 14-15) and through obeying His commands, (John 14: 21) seek to be salt and light in such a way that others see their good works and glorify their Father in heaven (Mt. 5: 16).”

— Biblical Crisis Counseling: Not If But When by John Babler

https://a.co/j6UXoUP

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).

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.

 

 

 

 

________________________________

 

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)