Theophilus of Antioch on the False Accusations Against Christians

06 Tuesday Mar 2018

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Theophilus makes an interesting move, because he seeks to pry his reader (Autolycus) his prejudice; notice the move here:

Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians,

This comes immediately after Theophilus has made the point that Hebrew prophets wrote of what they knew — as opposed to the poets who have no reason for their belief. He then turns to the accusations against the Christians. These accusations seem to come from both Christian use of the concept of “family” and the Lord’s Supper wildly distorted through rumor of a group not well understood:

alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh.

Finally, it is the apparent newness of Christianity that seems to be a trouble:

But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries

Then in the next several chapters, Theophilus recounts instances of Heathen poets and philosophers espousing the very things of which the Christians had been (falsely) accused (such as cannibalism and holding wives in common). Following that, he again recounts the contradictory opinions of the poets on matters the gods:

And one can see how inconsistent with each other are the things which others, and indeed almost the majority, have said about God and providence. For some have absolutely cancelled God and providence; and others, again, have affirmed God, and have avowed that all things are governed by providence. The intelligent hearer and reader must therefore give minute attention to their expressions; as also Simylus said: “It is the custom of the poets to name by a common designation the surpassingly wicked and the excellent; we therefore must discriminate.” As also Philemon says: “A senseless man who sits and merely hears is a troublesome feature; for he does not blame himself, so foolish is he.” We must then give attention, and consider what is said, critically inquiring into what has been uttered by the philosophers and the poets.

And also the depravity of the gods:

They who elaborated such a philosophy regarding either the non-existence of God, or promiscuous intercourse and beastly concubinage, are themselves condemned by their own teachings. Moreover, we find from the writings they composed that the eating of human flesh was received among them; and they record that those whom they honour as gods were the first to do these things.

Theophilus of Antioch, “Theophilus to Autolycus,” in Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Marcus Dods, vol. 2, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 113.

Theophilus of Antioch: “They beat the air”

01 Thursday Mar 2018

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(The previous post on Theophilus is here)

800px-Francisco_de_Goya,_Saturno_devorando_a_su_hijo_(1819-1823)

(Goya, Saturn Devours His Son)

Theophilus of Antioch makes an important point in his reason with Autolycus: and it is a point which can be easily missed when we speak of people from the ancient world. There is a sort of prejudice against those from another time or another place — particularly those from the past — they are merely credulous, thoughtless beasts. Now the New Testament explicitly denies such things: Luke gives us his credentials in the introduction to his Gospel. John in his Gospel takes pains to explain that he was there and personally saw and heard the things he reports. Yes, the things they report of Jesus are remarkable — but that is part of the argument.

Theophilus pits the Scriptures — and he in particular is writing of the Old Testament prophets –against philosophers and poets as follows:

For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air.

And if we don’t know, can’t know, if a thing is true; then what is the point? What does it profit?

For what did it profit Homer to have composed the Trojan war, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God?

He goes on to explain that they contradict themselves — and one another. They cannot maintain consistency. I heard John Frame in a lecture explain that any understanding which is not ultimately anchored in reality will always have one pole in irrationality. Greek thought was a mess, a shambles: and if one looked at the product of the thought, it was easy to see that it could not be true. Oh sure, there were buildings and armies: but what of the depravity it produced? Surely human beings are meant for more than that.

For either they made assertions concerning the gods, and afterwards taught that there was no god; or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously. Yea, and even speaking of providence, they taught again that the world was not ruled by providence. But what? Did they not, when they essayed to write even of honourable conduct, teach the perpetration of lasciviousness, and fornication, and adultery; and did they not introduce hateful and unutterable wickedness? And they proclaim that their gods took the lead in committing unutterable acts of adultery, and in monstrous banquets.

For who does not sing Saturn devouring his own children, and Jove his son gulping down Metis, and preparing for the gods a horrible feast, at which also they say that Vulcan, a lame blacksmith, did the waiting; and how Jove not only married Juno, his own sister, but also with foul mouth did abominable wickedness

Theophilus of Antioch: Inspired by Demons

12 Wednesday Jul 2017

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Theophilus then proceeds to speak of the difference between the biblical and pagan understanding of the world: their inspiration:

And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets,—Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,—spoke from a deceptive fancy, and not with a pure but an erring spirit.

Now this is without question impolitic in contemporary culture: these poets spoke by demons or “deceptive fancy”. It is interesting that we, at least in educated society do not believe in such things. And yet Shamans, Astrology, and any number of other such things are believes. Unabashedly demonic merchandise and imagery is very common. The culture is frankly gnostic. A scientist on staff at an internationally known institution and respected institution told me, “My colleagues are quite superstitious”.

Theophilous contrasts this with the prophets:

But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars.

And they not only predicated, but their predications have come true:

and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished.

Theophilus of Antioch, How do you think the world began?

11 Tuesday Jul 2017

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The previous post on the Apology of Theophilus may be found here

In chapters V, VI & VII, Theophilus takes his pagan reader to task by listing out all the various things the poets have said about the beginning of the gods and the world, and all the strange and confused genealogies. He quickly shows that the origin stories are wildly incoherent. As such, it would be easy to disregard this section of his apology (who believes in Greek myths any more?). But then he makes this argument which is salient:

And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself.

In the end, modern creation accounts differ little from pagan creation accounts: In the beginning was the world and the world made itself. There was some original state of stuff which somehow changed itself: but how?

To argue that in the beginning was a singularity may make for “god” with a name more amenable to our ears, but is that really much of an advance? Where did this singularity come from? Where did the rules which gave rise to control this singularity come from — that is information which is capable of molding matter and energy. It certainly has profound powers.

The names are different, the mechanism by which the formation takes place is different, but the basic story is the same.

Theophilus of Antioch to Autolycus: Turn or Burn

09 Thursday Oct 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/09/21/theophilus-of-antioch-on-politics/

Theophilus gives an account of his conversion and calls upon his friend to likewise convert. It interesting in this short passage how he easily holds together matters which latter Christians have divided.

First consider the matter of apologetics: Does one believe as the result of evidence or does one believe as the result of being confronted by God in the Scripture and irresistibly believing (evidence then coming second as confirmation). Theophilus holds both positions:

Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished.

Second, Theophilus does not divide faith & obedience; nor does he find obedience meritorious. Faith & obedience are inseparable responses to disclosure of God to his soul.

Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, “We have not heard, neither have we known.” But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each.

To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, “Show me thy God,” this is my God, and I counsel you to fear Him and to trust Him.

Three additional observations on the text.

First, Theophilus has an unflinching confidence in the “prophetic Scriptures” (the language sounds similar to Second Peter’s “prophecy of Scripture”). It is stated, it is true, you had best believe.

Second, Theophilus sees the future judgment and eternal punishment as an apologetic, a “witness” to God. The warning of God having been incomprehensible and denied; the judgment of God will give final and eternal proof of God’s existence and authority:

when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, “We have not heard, neither have we known.”

Third, he continues the idea of Justin that the Greek philosophers followed the Hebrew prophets.

Translation and Notes: 1 Clement 10:4-5

11 Monday Feb 2013

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καὶ πάλιν ἐν τῷ διαχωρισθῆναι αὐτὸν ἀπὸ Λὼτ εἴπεν αὐτῷ ὁ Θεός. + Ἀναβλέψας τοῖς ὀφθαλμοῖς σου, ἴδε ἀπὸ τοῦ τόπου, οὗ νῦν σὺ εἶ, πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν· ὅτι πᾶσαν τὴν γῆν, ἥν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος· 5 καὶ ποιήσω τό σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τὴς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται

Translation: And again, at the time of the separation from Lot, God said to him, Lift up your eyes and look about from where you stand, to the north and south, from the rising of the sun even to the sea – this is the place which I shall give to you and forever to your descendants; I will make your descendants as numerous as the sand of earth. If one is able to count the sand of the earth, then will your descendants be numbered.

Kirsopp Lake: 4 And again, when he was separated from Lot, God said to him, “Lift up thine eyes and look from the place where thou art now, to the North and to the South and to the East and to the West; for all the land which thou seest, to thee will I give it and to thy seed for ever. 5 And I will make thy seed as the dust of the earth. If a man can number the dust of the earth thy seed shall also be numbered.”

Translation notes:

καὶ πάλιν ἐν τῷ διαχωρισθῆναι αὐτὸν ἀπὸ Λὼτ εἴπεν αὐτῷ ὁ Θεός

And again, in the division (in the to have been divided) he from Lot, he said to him, (that) is God (said)

And again, when God spoke to him to depart from Lot

ὁ Θεός: Being in the nominative and being articular, God is plainly marked as the subject. Moreover, it matches the number of the verb “he said” εἴπεν.

αὐτῷ: that is, Abraham, the one to whom God spoke.

τῷ διαχωρισθῆναι: infinitive (here an aorist passive infinitive) of indirect discourse. This is seen, in part, by being matched to a verb of perception or communication which is a marker for the infinitive of indirect discourse (Wallace, 603-605). The verb form marks this as the summary of the communication from God. Wallace notes, “The general principle for these infinitives is th the infinitive of indirect discourse retains the tense of the direct discourse and usually represents either an imperative or a indicative” (Wallace, 604).

Ἀναβλέψας τοῖς ὀφθαλμοῖς σου: Lifting up the eyes of you (your eyes).

Ἀναβλέψας: aorist participle of attendant circumstance: 1) it is in the aorist; 2) the main verb (“see”) is aorist; 3) the mood of the main verb is imperatival; 4) the participle precedes the main verb; and 5) occurs in narrative.

τοῖς ὀφθαλμοῖς σου: the thing seen would be in the accusative (see, e.g., Matt. 14:19), the eyes, being moved are in the dative.

ἴδε ἀπὸ τοῦ τόπου: look from this place.

τοῦ: the article is deictic; that is, it refers to the particular place at hand. Translate as a demonstrative, this.

οὗ νῦν σὺ εἶ: where now you are.

Note: hou (the genitive of hos) means “where”; it marks a place. Ou (without the rough breathing) means no.

πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν: to the north and south and rising (sun) (east) and sea (west).

ὅτι πᾶσαν τὴν γῆν: namely, all the land. This is an appositional use of the hoti: it elaborates the hen (that) of the next clause. Wallace, 458-4459.

ἥν σὺ ὁρᾷς: that you see

σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος: to you I shall give it and to the see of you until the ages.

σοὶ: to you, dative as indirect object.

δώσω αὐτὴν: I shall give it (that is the land; note feminine form)

καὶ τῷ σπέρματί σου: and to your seed (descendants). Dative of indirect object. The kai and indicates that the give to the descendants is parallel to the gift to Abraham.

ἕως αἰῶνος:

In other passages we have the expressions εἰς τὸν αἰῶνα, εἰς τοὺς αἰώνας, ἕως αἰῶνος, εἰς τοὺς αἰώνας τῶν αἰώνων; see, e.g., Luke 1:33, 55; John 12:34, 13:8; Rom. 9:5; Gal. 1:5; 1 Tim. 1:17. Some translators have rendered these passages literally, and without respect to their usage in the LXX; (e.g. ‘unto the age,’ ‘unto the ages,’ &c.). In 1 Tim. 1:17, God is called ‘the King of ages’ (A. V. King Eternal); whilst in Heb. 1:2, 11:3, He is said to have made ‘the ages’ (A. V. the worlds). The rendering of the A. V. is no doubt right in the first case, and probably in the second also. Ages and worlds bear the same relation to one another as time and space do, and the process of creating worlds was the means of bringing ages into being.

Robert Baker Girdlestone, Synonyms of the Old Testament: Their Bearing on Christian Doctrine. (Oak Harbor, WA: Logos Research Systems, Inc., 1998), 318.

That God should remember his commitment to Abraham is the theme of Exod 2:24; 32:13; Deut 9:27 and Ps 104 [105]:8–11, 42. His mercy to the patriarchs or David appears in 2 Sam 22:51; Ps 97 [98]:3; Mic 7:20. Appeal to what was spoken to the patriarchs is also found in Deut 7:8, 12; Josh 1:6; 5:6; etc In language, “mercy—just as he spoke to our fathers—to Abraham” is close to Mic 7:20, but not closer to LXX than MT while “mercy to … and to his seed forever” could echo 2 Sam 22:51 (for “forever” Luke has εἰς τὸναἰῶνα [only here in Luke-Acts] rather than LXX ἕως αίῶνος). The first allusion underlines the eschatological coloring of the Magnificat. The second may draw in a messianic note, but probably only reflects the Jewish application to the nation of OT promises to the royal line.

John Nolland, vol. 35A, Luke 1:1–9:20, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 73.

καὶ ποιήσω τό σπέρμα σου: and I shall make the seed of you.

The kai (and) again draws a parallel, this time between the gift of the land and the extent of Abraham’s descendants.

ὡς τὴν ἄμμον τῆς γῆς εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τὴς γῆς: as the dust fo the earth – if you would be able anyone to number the dust of the earth.

ὡς τὴν ἄμμον: modifies “your seed” and thus matches the case (accusative).

Ammos, sand/dust is used idiomatically in the LXX fo something which cannot be numbered:

Gen 13:16

καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς, εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται.

I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, your offspring also can be counted.

Gen 22:17

ἦ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης, καὶ κληρονομήσει τὸ σπέρμα σου τὰς πόλεις τῶν ὑπεναντίων,

I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies,

Gen 28:14

καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ ἐπὶ λίβα καὶ ἐπὶ βορρᾶν καὶ ἐπʼ ἀνατολάς, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου.

Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed.

Gen 32:13

σὺ δὲ εἶπας Καλῶς εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους.

But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’ ”

Gen 41:49

καὶ συνήγαγεν Ιωσηφ σῖτον ὡσεὶ τὴν ἄμμον τῆς θαλάσσης πολὺν σφόδρα, ἕως οὐκ ἠδύναντο ἀριθμῆσαι, οὐ γὰρ ἦν ἀριθμός.

And Joseph stored up grain in great abundance, like the sand of the sea, until he ceased to measure it, for it could not be measured.

Exod 2:12

περιβλεψάμενος δὲ ὧδε καὶ ὧδε οὐχ ὁρᾷ οὐδένα καὶ πατάξας τὸν Αἰγύπτιον ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ.

He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand.

Josh 11:4

καὶ ἐξῆλθον αὐτοὶ καὶ οἱ βασιλεῖς αὐτῶν μετʼ αὐτῶν ὥσπερ ἡ ἄμμος τῆς θαλάσσης τῷ πλήθει καὶ ἵπποι καὶ ἅρματα πολλὰ σφόδρα.

And they came out with all their troops, a great horde, in number like the sand that is on the seashore, with very many horses and chariots.

Judg 7:12

καὶ Μαδιαμ καὶ Αμαληκ καὶ πάντες οἱ υἱοὶ ἀνατολῶν παρεμβεβλήκεισαν ἐν τῇ κοιλάδι ὡς ἀκρὶς εἰς πλῆθος, καὶ ταῖς καμήλοις αὐτῶν οὐκ ἦν ἀριθμός, ἀλλʼ ἦσαν ὥσπερ ἡ ἄμμος ἡ ἐπὶ τὸ χεῖλος τῆς θαλάσσης εἰς πλῆθος.

And the Midianites and the Amalekites and all the people of the East lay along the valley like locusts in abundance, and their camels were without number, as the sand that is on the seashore in abundance.

1 Kgdms 13:5

καὶ οἱ ἀλλόφυλοι συνάγονται εἰς πόλεμον ἐπὶ Ισραηλ, καὶ ἀναβαίνουσιν ἐπὶ Ισραηλ τριάκοντα χιλιάδες ἁρμάτων καὶ ἓξ χιλιάδες ἱππέων καὶ λαὸς ὡς ἡ ἄμμος ἡ παρὰ τὴν θάλασσαν τῷ πλήθει, καὶ ἀναβαίνουσιν καὶ παρεμβάλλουσιν ἐν Μαχεμας ἐξ ἐναντίας Βαιθων κατὰ νότου.

And the Philistines mustered to fight with Israel, thirty thousand chariots and six thousand horsemen and troops like the sand on the seashore in multitude. They came up and encamped in Michmash, to the east of Beth-aven.

2 Kgdms 17:11

ὅτι οὕτως συμβουλεύων ἐγὼ συνεβούλευσα, καὶ συναγόμενος συναχθήσεται ἐπὶ σὲ πᾶς Ισραηλ ἀπὸ Δαν καὶ ἕως Βηρσαβεε ὡς ἡ ἄμμος ἡ ἐπὶ τῆς θαλάσσης εἰς πλῆθος, καὶ τὸ πρόσωπόν σου πορευόμενον ἐν μέσῳ αὐτῶν,

But my counsel is that all Israel be gathered to you, from Dan to Beersheba, as the sand by the sea for multitude, and that you go to battle in person.

3 Kgdms 2:35a

Καὶ ἔδωκεν κύριος φρόνησιν τῷ Σαλωμων καὶ σοφίαν πολλὴν σφόδρα καὶ πλάτος καρδίας ὡς ἡ ἄμμος ἡ παρὰ τὴν θάλασσαν,

3 Kgdms 2:46a

Καὶ ἦν ὁ βασιλεὺς Σαλωμων φρόνιμος σφόδρα καὶ σοφός, καὶ Ιουδα καὶ Ισραηλ πολλοὶ σφόδρα ὡς ἡ ἄμμος ἡ ἐπὶ τῆς θαλάσσης εἰς πλῆθος, ἐσθίοντες καὶ πίνοντες καὶ χαίροντες,

3 Kgdms 5:9

Καὶ ἔδωκεν κύριος φρόνησιν τῷ Σαλωμων καὶ σοφίαν πολλὴν σφόδρα καὶ χύμα καρδίας ὡς ἡ ἄμμος ἡ παρὰ τὴν θάλασσαν,

And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore,

Jdth 2:20

καὶ πολὺς ὁ ἐπίμικτος ὡς ἀκρὶς συνεξῆλθον αὐτοῖς καὶ ὡς ἡ ἄμμος τῆς γῆς, οὐ γὰρ ἦν ἀριθμὸς ἀπὸ πλήθους αὐτῶν.

1 Macc 11:1

Καὶ βασιλεὺς Αἰγύπτου ἤθροισεν δυνάμεις πολλὰς ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης καὶ πλοῖα πολλὰ καὶ ἐζήτησε κατακρατῆσαι τῆς βασιλείας Ἀλεξάνδρου δόλῳ καὶ προσθεῖναι αὐτὴν τῇ βασιλείᾳ αὐτοῦ.

Ps 77:27

καὶ ἔβρεξεν ἐπʼ αὐτοὺς ὡσεὶ χοῦν σάρκας καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά,

he rained meat on them like dust, winged birds like the sand of the seas;

Ps 138:18

ἐξαριθμήσομαι αὐτούς, καὶ ὑπὲρ ἄμμον πληθυνθήσονται, ἐξηγέρθην καὶ ἔτι εἰμὶ μετὰ σοῦ.

If I would count them, they are more than the sand. I awake, and I am still with you.

Odes 7:36

οἷς ἐλάλησας πρὸς αὐτοὺς λέγων πληθῦναι τὸ σπέρμα αὐτῶν ὡς τὰ ἄστρα τοῦ οὐρανοῦ καὶ ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης.

Prov 27:3

βαρὺ λίθος καὶ δυσβάστακτον ἄμμος, ὀργὴ δὲ ἄφρονος βαρυτέρα ἀμφοτέρων.

A stone is heavy, and sand is weighty, but a fool’s provocation is heavier than both.

Job 6:3

καὶ δὴ ἄμμου παραλίας βαρυτέρα ἔσται, ἀλλʼ ὡς ἔοικεν, τὰ ῥήματά μού ἐστιν φαῦλα.

For then it would be heavier than the sand of the sea; therefore my words have been rash.

Sirach 1:2

ἄμμον θαλασσῶν καὶ σταγόνας ὑετοῦ καὶ ἡμέρας αἰῶνος τίς ἐξαριθμήσει;

Sirach 18:10

ὡς σταγὼν ὕδατος ἀπὸ θαλάσσης καὶ ψῆφος ἄμμου, οὕτως ὀλίγα ἔτη ἐν ἡμέρᾳ αἰῶνος.

Sirach 22:15

ἄμμον καὶ ἅλα καὶ βῶλον σιδήρου εὔκοπον ὑπενεγκεῖν ἢ ἄνθρωπον ἀσύνετον.

Hos 2:1

Καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης, ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται, καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς Οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.

Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.”

Hab 1:9

συντέλεια εἰς ἀσεβεῖς ἥξει ἀνθεστηκότας προσώποις αὐτῶν ἐξ ἐναντίας καὶ συνάξει ὡς ἄμμον αἰχμαλωσίαν.

They all come for violence, all their faces forward. They gather captives like sand.

Isa 10:22

καὶ ἐὰν γένηται ὁ λαὸς Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται, λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ,

For though your people Israel be as the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness.

Isa 48:19

καὶ ἐγένετο ἂν ὡς ἡ ἄμμος τὸ σπέρμα σου καὶ τὰ ἔκγονα τῆς κοιλίας σου ὡς ὁ χοῦς τῆς γῆς, οὐδὲ νῦν οὐ μὴ ἐξολεθρευθῇς, οὐδὲ ἀπολεῖται τὸ ὄνομά σου ἐνώπιόν μου.

your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me.”

Jer 5:22

μὴ ἐμὲ οὐ φοβηθήσεσθε; λέγει κύριος, ἢ ἀπὸ προσώπου μου οὐκ εὐλαβηθήσεσθε; τὸν τάξαντα ἄμμον ὅριον τῇ θαλάσσῃ, πρόσταγμα αἰώνιον, καὶ οὐχ ὑπερβήσεται αὐτό, καὶ ταραχθήσεται καὶ οὐ δυνήσεται, καὶ ἠχήσουσιν τὰ κύματα αὐτῆς καὶ οὐχ ὑπερβήσεται αὐτό.

Do you not fear me? declares the Lord. Do you not tremble before me? I placed the sand as the boundary for the sea, a perpetual barrier that it cannot pass; though the waves toss, they cannot prevail; though they roar, they cannot pass over it.

Jer 15:8

ἐπληθύνθησαν χῆραι αὐτῶν ὑπὲρ τὴν ἄμμον τῆς θαλάσσης, ἐπήγαγον ἐπὶ μητέρα νεανίσκου ταλαιπωρίαν ἐν μεσημβρίᾳ, ἐπέρριψα ἐπʼ αὐτὴν ἐξαίφνης τρόμον καὶ σπουδήν.

I have made their widows more in number than the sand of the seas; I have brought against the mothers of young men a destroyer at noonday; I have made anguish and terror fall upon them suddenly.

Jer 26:22

φωνὴ ὡς ὄφεως συρίζοντος, ὅτι ἐν ἄμμῳ πορεύσονται, ἐν ἀξίναις ἥξουσιν ἐπʼ αὐτὴν ὡς κόπτοντες ξύλα.

“She makes a sound like a serpent gliding away; for her enemies march in force and come against her with axes like those who fell trees.

Dan 3:36

εἰ δύναταί τις ἐξαριθμῆσαι: if one (anyone, tis) to number.

To number is a complementary infinitive (Wallace 598-599); it gives content to “to be able” which requires an additional action to make a complete thought. The preposition on “to count” does not seem to add any intensive force to the base verb “to count”. Perhaps it means something like “thoroughly count”, but such a sense seems to be limited. There are instances of it being used with very large numbers, (Herodotus, 2.143.2, “counting them out to the very large number”; 4.87.1, counting out 700,000 calvary; 7.59.2, Xeres counting his troops). The verb is used only in this sentence in the entire addition of the apostolic fathers.

καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται: and (then) the seed of you (your descendants) shall be counted (future passive).

Bring the Parchments

04 Monday Feb 2013

Posted by memoirandremains in 2 Timothy, Ante-Nicene, Church History

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2 Timothy, 2 Timothy 4:13, Ante-Nicene, Canon, Church History, Cicero, Codex, George W. Knight III, John MacArthur, Michael Kruger, NT Canon, Paul, Paul's Letters

In 2 Timothy 4:13, Paul asks Timothy to bring the scrolls & the parchments (When you come, bring the cloak that I left with Carpus at Troas, also the books [““Scholars widely regard τὰ βιβλία — the books — as a reference to books of the Old Testament, most likely on scrolls.” (Kruger, Canon Revisited); see, e.g., Luke 4:17, “And the scroll [Βιβλιον] of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written”]. Thus, while the reference to the Old Testament Scripture is plain, what should be understood by “parchments”?

William D. Mounce, in the Word Bible Commentary, Pastoral Epistles, explains:

μεμβράνα is a Latin loan word for “parchment,” a writing material more expensive than papyrus, capable of being reused and more durable, made from the skins of sheep and goats. Kelly (216) argues that the word was commonly used of a codex (as opposed to a scroll). μάλιστα can mean “especially” (cf. discussion in Comment on 1 Tim 4:10), in which case the parchments are in addition to the books. It can also be an identifier, “that is, namely, to be precise,” in which case the books are more closely defined as the parchments (Skeat, JTS n.s. 30 [1979] 173–77). Only Paul, Carpus, and perhaps Timothy knew what they contained.

The New American Bible Commentary (Lea) tentatively follows the suggestion that the scrolls & parchments refers to the same thing:

T. C. Skeat has suggested a view of the latter phrase of v. 13 which links the scrolls and the parchments together. Considering it unlikely that Paul would carry a library with him, Skeat views the adverb “especially” (malista) as equating the “scrolls” and the “parchments” instead of differentiating between them. In his view Paul would have been saying, “Bring the books—I mean the parchment notebooks.”This view still leaves us uncertain about the contents of the books, but Skeat’s explanation seems the best solution.

George W. Knight III in the New International Commentary on the Greek Text also favors Skeat.

Micheal Kruger offers the plausible explanation that the parchments were actually copies of Paul’s own letters:

As for the content of these codices (or notebooks), a number of suggestions have been made over the years. Given that Paul distinguishes these codices from the Old Testament writings, many scholars have argued that they likely contained some sort of Christian writings. This may have included a variety of things, such as excerpts of Jesus’s teachings or early Christian testimonia (Old Testament proof texts supporting Messianic claims about Jesus). However, one of the most compelling possibilities is that these notebooks contained (among other things) copies of Paul’s own letters. It was not at all unusual in the Greco-Roman world to keep copies of (and even publish) one’s own letters. Cicero exemplifies this practice as his personal secretary, Tiro, kept extensive copies of his letters.Cicero would occasionally receive a complaint from friends that one of their letters (from Cicero) was lost or damaged; on such occasions Cicero would quickly dispatch a replacement copy from his own collection. And where did Cicero make and keep copies of his letters? He tells us: “I am jotting down a copy of this letter into my notebook.”In other words, Cicero kept copies of his[…]

Excerpt From: Michael J. Kruger. Canon Revisited: Establishing the Origins and Authority of the New Testament Books. Crossway, 2012. iBooks. Kruger’s explanation — more developed than most explanations is not an untenable or unparalleled suggestion. John MacArthur also permits this is an explanation:

These particular parchments may have contained copies of Paul’s own letters or may have been blank sheets on which he planned to write other letters. He had no plans to finish studying or to finish writing.

Ronald Black and Ronald McClung also offers that the parchments may have contained Paul’s own correspondence:

Whatever their form, Paul was asking for his books. Almost certainly, copies of the Scripture were among them, along with other works. Paul’s own notebooks and copies of his correspondence would likely have been among the scrolls, too, and it is possible that legal documents, such as proof of his Roman citizenship, were included as well.

Aside: Michael Kruger notes Skeat’s position in footnote 99 of chapter 7:

“T. C. Skeat, “‘Especially the Parchments’: A Note on 2 Timothy iv.13,” JTS 30 (1979): 173–77, has argued that these two kinds of writings are one and the same. He understands Paul to be saying, “Bring the books, that is (μάλιστα) the parchments.” However, this suggestion has gained only limited support. See discussion in Stanton, “Why Were Early Christians Addicted to the Codex?,” 177–78”

Stupendous Love

04 Friday Jan 2013

Posted by memoirandremains in Ante-Nicene, Edward Taylor, John, Lord's Supper, Meditation, Puritan

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Ante-Nicene, Blood of Christ, Communion, Edward Taylor, John, John 6, Justin Martyr, Lord's Supper, Meditation, poem, Poetry, Puritan, Puritan Poetry, Stupendous Love

Edward Taylor

Stupendous Love[1]

Stupendous Love! All saints‘astonishment.!

Bright angels are black motes in this sun‘s light.

Heav’n‘s canopy the paintice[2] to God‘s tent

Can’t cover’t neither with its breadth, nor height.

Its glory doth all glory else out run,

Beams of bright glory to’t are motes i’th’sun.

My soule had caught an ague[3], and like Hell

Her thirst did burn: she to each spring did fly,

But this bright blazing love[4] did spring a well

Of aqua-vitae[5] in the deity,

Which on the top of Heav’ns high hill out burst

And down came running thence t’allay my thirst.

But how it came, amazeth all communion[6].

God’s only Son doth hug humanity[7],

Into his very person. By which union

His human veins its golden gutters lie.

And rather than my soul should die by thirst,

These golden pipes, to give me drink, did burst[8].

This liquor[9] brew’d, thy sparkling art divine

Lord, in thy crystal vessels did up tun[10],

(Thine ordinances[11],) which all Earth o’re shine

Set in thy rich wine cellars out to run[12].

Lord, make thy butler draw, and fill with speed

My beaker full: for this is drink indeed[13].

Whole buts[14] of this blessed nectar shining stand

Locked up with saph’rine taps, whose splendid flame

Too bright do shine for brightest angels’s hands

To touch, my Lord[15]. Do thou untap the same.

Oh! make thy crystal buts of red wine bleed

Into my crystal glass this drink-indeed.

How shall I praise thee then? My blottings jar

And wrack my rhymes to pieces in thy praise.

Thou breath’st thy vein still in my pottinger[16]

To lay my thirst, and fainting spirits raise.

Thou makest glory’s chiefest grape[17] to bleed

Into my cup: And this is drink-indeed.

Nay, though I make no pay for this red wine[18],

And scarce do say I thank-ye-for’t; strange thing!

Yet were thy silver skies my beer bowl fine

I find my Lord, would fill it to the brim.

Then make my life, Lord, to thy praise proceed

For thy rich blood, which is my drink-indeed.

Incidentally, the practice of communion is recorded in Justin Martyr’s first apology:

But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, [8 highlights] and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss.3 There is then brought to the president of the brethren4 bread and a cup of wine mixed with water; [8 highlights] and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

CHAP. LXVI.—OF THE EUCHARIST.

And this food is called among us Εὐχαριστία5 [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, [11 highlights] and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh[19]. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me, this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood;” and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.

Justin Martyr, “The First Apology of Justin” In , in The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe (Buffalo, NY: Christian Literature Company, 1885), 185.

[1] General argument of the poem: The poem itself is a pre-communion meditation. The poet’s soul thirsts “like Hell” due to the damage of sin. He compares sin to a fever which drives his soul to thirst. His thirst can be slaked only with the “wine” of Christ’s blood, shed for sinners (2 Corinthians 5:21 (ESV), For our sake he [God] made him [Jesus Christ] to be sin [a sin offering; in the Mosaic Law, a sacrifice made to atone for one’s sin] who knew no sin, so that in him we might become the righteousness of God. 1 Peter 2:21–25 (ESV) ²¹ For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. ²² He committed no sin, neither was deceit found in his mouth. ²³ When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. ²⁴ He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. ²⁵ For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.) The balance of the poem is a praise and desire for the blood of Christ.

[2] I could not find the meaning of this word. It does not appear in the two volume OED, and it does not appear in the google ngram viewer.

[3] An illness. Here: sin: Sin has drained the poet dry of the water of life and hence bound for hell he thirsts like hell.

[4] John 3:16 (ESV) “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

[5] Water of life: John 4:13–14 (ESV) 13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.”

[6] The Puritans understood the Incarnation as the greatest act of love and the most incomprehensible of miracles. Thomas Watson, in A Body of Divinity, wrote, “Behold here a sacred riddle or paradox – ‘God manifest in the flesh.’ That man should be made in God’s image was a wonder, but that God should be made in man’s image is a greater wonder. That the Ancient of Days should be born, that he who thunders in the heavens should cry in the cradle; Qui tonitruat in caelis, clamat in cunabulis; qui regit sidera, sugit ubera; that he who rules the stars should suck the breast; that a virgin should conceive; that Christ should be made of a woman, and of that woman which himself made; that the branch should bear the vine; that the mother should be younger than the child she bare, and the child in the womb bigger than the mother; that the human nature should not be God, yet one with God; this was not only mirum but miraculum. Christ taking flesh is a mystery we shall never fully understand till we come to heaven, when our light shall be clear, as well as our love perfect.”

David Clarkson, in the Love of Christ, wrote,

These are large expressions of love indeed. But the proper act of love is union; love is ever accompanied with a strong inclination to unite with its object, which, by some secret and powerful virtue, as it were by the emission of some magnetical rays, attracts the lover with a restless solicitation, and never ceases till they meet and unite, as intimately as their nature will permit. The grossness of the matter in corporeal parts will not admit of such intimacy and penetration as love affects; but souls, they can mix, twine about each other, and twist into most strict oneness. We see this effect in Christ’s love. His affection moved him to union with us; and one degree of his union was the assuming our nature, by which Christ and we are one flesh. He may say to us as Adam, ‘Thou art bone of my bone, and flesh of my flesh’ Nay, we are not only one flesh, but one spirit: 2 Cor. 6:17, ‘He that is joined to the Lord is one spirit.’ O transcendent love! As if some man, out of love to a worm, should take upon him the form and nature of that irrational, contemptible creature. Hence David (in that a type of Christ) calls himself ‘a worm, and no man,’ Ps. 22. Yet Christ’s love, in being incarnate, is infinitely more; as the disproportion betwixt him and us is infinitely greater than between us and worms. This was greater love, greater honour, than ever he would vouchsafe to angels: ‘He took not upon him the nature of angels, but the seed of Abraham.’ But the love of Christ would not rest here; he thinks us yet not near enough, and therefore holds forth a more intimate union in such resemblances as these: John 15:5, ‘I am the vine, ye are the branches.’ We are united as closely to Christ as the branches to the vine. More than this: Eph. 1:22, 23, ‘gave him to be the head over all things to the church, which is his body.’ We are united to Christ, as the body to the head. Each of us may look upon ourselves as a part of Christ; so that whatever glory and happiness shines in our head, reflects upon us; and whatever dignity and injury is cast upon us, it reaches our head.

[7] That is, the Son of God became a human being: Romans 8:3 (ESV)

³ For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,

[8] The blood of Jesus Christ was given to slack the thirst brought on by sin.

[9] Liquor merely means something to drink.

[10] A tun is a large cask or barrel for wine, beer or ale. Incidentally, the Puritans did not forbid alcohol, despite the statements made by some at a much later date.

[11] Baptism and the Lord’s Supper/Communion – which Taylor has in view here.

[12] The wine which represents the Lord’s blood.

[13] In John 6, Jesus preaches that his body and blood must be taken to receive forgiveness. This, incidentally, is a point of contention between Roman Catholics and Protestants over the nature of the elements in communion. The Roman Catholics hold to transubstantiation in which the elements become the actual body and blood of the Lord (in substance, not accident); while Protestants hold other positions (consubstantiation, real presence, symbolic memorial). The line alluded to by Taylor comes from John 6:55 (AV) For my flesh is meat indeed, and my blood is drink indeed.

Incidentally, communion is one of the earliest elements of Christian worship recorded outside of the Bible. Justin Martyr wrote in his first apology:

[14] A container for the wine.

[15] Angels are not able nor worthy to drink nor give the blessing of Christ’s death. Peter writes in 1 Peter 1:10-12:

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

And, Hebrews 1:14, “Are they [angels] not ministering spirits sent forth to minister to them, who shall be heirs of salvation?” [The heirs of salvation are human beings whom God redeems.]

[16] The OED states that a pottinger is a “porringer”, which is a small bowl, often with a handle, for soup, broth, porridge, etc.

[17] Jesus.

[18] Salvation is a “free gift” (Rom. 5:16-18; Eph. 2:8).

[19] The editors of the translation provide this note,

This passage is claimed alike by Calvinists, Lutherans, and Romanists; and, indeed, the language is so inexact, that each party may plausibly maintain that their own opinion is advocated by it. [But the same might he said of the words of our Lord himself; and, if such widely separated Christians can all adopt this passage, who can be sorry?] The expression, “the prayer of His word,” or of the word we have from Him, seems to signify the prayer pronounced over the elements, in imitation of our Lord’s thanksgiving before breaking the bread. [I must dissent from the opinion that the language is “inexact:” he expresses himself naturally as one who believes it is bread, but yet not “common bread.” So Gelasius, Bishop of Rome (A.D. 490.), “By the sacraments we are made partakers of the divine nature, and yet the substance and nature of bread and wine do not cease to be in them,” etc. (See the original in Bingham’s Antiquities, book xv. cap. 5. See Chrysost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue this inquiry will find the Patristic authorities in Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The famous tractate of Ratranin (A.D. 840) was published at Oxford, 1838, with the homily of ælfric (A.D. 960) in a cheap edition.]

The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe (Buffalo, NY: Christian Literature Company, 1885).

Translation and Notes 1 Clement 10:1-2

18 Tuesday Dec 2012

Posted by memoirandremains in 1 Clement, Ante-Nicene, Biblical Counseling, Church History, Greek

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1 Clement, 1 Clement 10, Ante-Nicene, Apostolic Fathers, Biblical Counseling, Church History, First Clement, Greek, Translation

Ἀβραάμ, ὁ φίλος προσαγορευθείς, πιστὸς εὑρέθη ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι τοῖς ῥήμασιν τοῦ Θεοῦ. ² οὗτος δι ̓ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ Θεοῦ.

Translation:

Abraham was greeted as “friend.” He was found faithful in his obedience to the words of God. In obedience, he went out from his own country and from his family and from his father’s house; so that by leaving a little country and a feeble family and a small house he would inherit the promises of God!

Lightfoot: Abraham, who was called the ‘friend,’ was found faithful in that he rendered obedience unto the words of God. 2He through obedience went forth from his land and from his kindred and from his father’s house, that leaving a scanty land and a feeble kindred and a mean house he might inherit the promises of God.

Counseling/Pastoral notes: Clement seeks to win the Corinthians to obedience through biblical examples (1 Clement 9:2). Here Clement provides the example of Abraham. The section translated below opens the argument: Abraham a friend of God (and who would not want to be a friend of God) was found faithful in his obedience. He left his little land, weak family, small house to inherit the promises of God! (Clement in the following lines proves the point of Abraham’s blessing).

The pastor and counselor may take a lesson here: It is appropriate to lay out the consequences of one’s decisions with respect to the rule of God. The Proverbs use this model throughout:

The way of a sluggard is like a hedge of thorns,

but the path of the upright is a level highway. Proverbs 15:19 (ESV)

The counselor aids the fellow brother or sister by laying out the consequences of a decision. Further note the Scriptural intensity of Clement’s barrage: Clement has a ready arsenal of Scriptural examples (and exhortations) to press home his point with the Corinthians.

By referencing something beyond his own wisdom and experience, Clement also puts the Corinthians’ bad behavior into focus: you are in rebellion against God, himself. Do you see what the Lord commands? — and, in the section at hand, Do you see how the Lord blesses?

Translation notes:

Ἀβραάμ, ὁ φίλος προσαγορευθείς: Abraham, the one greeted as friend.

Ho prosagoreutheis: substantive passive participle: the one greeted (as).

Philos: friend, the content of the address

23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. James 2:23 (ESV)

A question exists as to whether Clement references James at this point. The language “friend of God” is not found in the OT. However, Clement uses a different word for called than is used by James. In addition, the phrase had some currency at the time:

Third, while καὶ φίλος θεοῦ ἐκλήθη is not a direct biblical citation, James apparently uses it as a paraphrase of the biblical sense (in such passages as Is. 41:8 and 2 Ch. 20:7), a paraphrase that had already become the common title in Judaism for Abraham as a result of his faithful deeds (Jub. 19:9; 30:20; 2 Esd. 3:14; Philo Abr. 273; cf. 1 Clem. 10:1; Cantinat, 154; Bowker, 209, 212; J. Jeremias, TDNT I,8). Thus it rounds off his biblical citation with a summary which is itself biblical in a loose (midrashic) sense.*

Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 130. The LXX references are not exact: 2 Chronicles 20:7 uses the address “beloved” τῷ ἠγαπημένῳ (ESV, friend). Isaiah 41:8 has Abraham, the one beloved, Αβρααμ, ὃν ἠγάπησα (ESV, Abraham, my friend). Thus, the OT LXX is not a precise parallel, either.

In short, an allusion can be proved or discounted.

πιστὸς εὑρέθη ἐν τῷ αὐτὸν ὑπήκοονγενέσθαι τοῖς ῥήμασιν τοῦ Θεοῦ: faithful he was found in obedience to have been to the words (spoken words) of God.

While the first allusion to “friend” does not prove the point of an allusion to James, the coupling of “obedience” and “faith” does more strongly suggest a relationship, in that it brings the three elements of James’ use together in the same manner.

Grant and Graham write: “Clement is obviously using Hebrews (which he knew) or James or perhaps a traditional Jewish pattern which lies behind both.”

The aorist middle infinitive here functions as a complementary/supplementary infinitive to the finite verb “he was found”: thus, he was found to be/to have been.

οὗτος δι ̓ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ: thus, through obedience he went out from his land

Houtos: demonstrative pronoun: this one, that is Abraham.

dia + genitive: by means of obedience

καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ: and from his kindred, and from the house of his father

The use of kai/and places each of these elements in parallel.

Of the house of the father of him: second attributive position with a trailing genitive to indicate the familial relationship.

ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν: in order that [by leaving] a little land and a weak kindred and a small house [leaving the verb comes at the end of the sentence]

κληρονομήσῃ τὰς ἐπαγγελίας τοῦ Θεοῦ: he might inherit the promises of God.

This is an indication of the loss of the optative in Koine Greek. Since the verb in the main clause is in the aorist (albeit a participle), one could have expected the optative in the purpose clause: he left that he might inherit …..

Translation and Notes 1 Clement 9

27 Tuesday Nov 2012

Posted by memoirandremains in 1 Clement, 1 Peter, Ante-Nicene, Biblical Counseling, Church History, Greek, New Testament Background, Obedience, Preaching, Repentance

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IX. Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξω βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τὴν τε ἔριν καὶ τὸ εἰς θάνατον ἄγον ζῆλος. ² Ἀτενίσωμεν εἰς τοὺς τελείως λειτουργήσαντας τῇ μεγαλοπρεπεῖ δόξῃ αὐτοῦ. ³ ⁺ λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ οὐχ εὑρέθη αὐτοῦ θάνατος. ⁴ Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενεσίαν κόσμῳ ἐκήρυξεν, καὶ διέσωσεν δι ̓ αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ ζῶα εἰς τὴν κιβωτόν.

Translation: Therefore, let us give obedience to his greatness and the glory of his counsel, becoming suppliants of his mercy and goodness; let us fall, let us turn to his compassions – having left behind vaintoil and strife and jealousy which only leads to death. Let us fix our attention upon those true servants of his great splendor. Consider Enoch: he was found a righteous servant and he was translated – even death could not find him. Noah was found faithful in his service: He preached the regeneration of the world, and the Master used him to save the animals who came peacefully into the Ark.

Pastoral Use: Clement keeps his focus on the Bible. He relentlessly applies the example of Scripture to the condition of the Corinthians. Notice that he uses the biblical examples to draw out the biblical commands. He knows the biblical injunctions, which he drives home with biblical illustrations.

He uses a phrase, “let us ….” Thus, rather than raining down upon the Corinthians a Thus Sayeth the Lord! He exhorts and pleads with them to come to repentance.

He lays out the steps and nature of repentance: There is a call to obedience to the glory of God. But is not an obedience which seeks to earn mercy, it is an obedience which simply seeks mercy itself: The glorious will of God is repentance (Acts 17:30). The repentance is a turning to and a turning away: to God and away from sin.

This is a useful pattern to follow in biblical counseling and preaching.

Translation Notes:

Διὸ Therefore. Since God has called us to us repentance (as discussed in the previously section).

ὑπακούσωμεν, let us obey: hortatory subjunctive

τῇ μεγαλοπρεπεῖ: The magnificence, majestic [One]. Adjective used as a substantive, Hansen & Quinn, 125-126. Dative of direct object: see Wallace 171-172.

καὶ: The kai links clauses of equal status (Runge): thus, obedience and giving glory are of equal status.

ἐνδόξω: to [his will] glorious

βουλήσει αὐτοῦ: his will.

καὶ: The kai links these clauses as of equal weight with the command to obedience.

ἱκέται γενόμενοι: suppliants having become. No NT for suppliants.[1] The verb is an aorist, middle, participle.

τοῦ ἐλέους: of mercy. Objective genitive: suppliants who seek mercy.

καὶ binds the objects of supplication

τῆς χρηστότητος: the kindness, goodness: suppliants who seek kindness

αὐτοῦ: of him: the kindness and mercy come from God. Genitive of source/producer, which he produces.

προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ: Let us fall down and let us turn ourselves to his mercies/compassions.

The verbs are hortatory subjunctives. Epi + accusative = spatial, upon. The mercies come from him. The verbs are parallel to the preceding verbs: obey, become suppliants, fall before and seek mercy. The action: falling down and turning describes the repentance counseled in the preceding paragraph.

ἀπολιπόντες τὴν ματαιοπονίαν τὴν τε ἔριν: having abandoned/abandoning the vaintoil and the strife

Abandoning is an aorist participle: the abandonment takes place before the repentance as part of a turning from the sin to God.

Vaintoil is mataois: vanity (LXX), futile + ponos: strenuous, painful labor. The sin which they have engaged in is the vaintoil – further defined by the next words.

καὶ τὸ εἰς θάνατον ἄγον ζῆλος: and the jealousy/zeal which leads to death.

Literally: and the to death leading jealousy. For a discussion of the concept of zeal/jealousy is used in the OT see here: https://memoirandremains.wordpress.com/2012/10/03/parallel-texts-on-envy-in-ecclesiastes-44-part-2/

Behind this sentence seems to be both the fruit of the flesh (Galatians 5:19-21 & Romans 6:21).

Ἀτενίσωμεν: Let us give close attention/fix our gaze

εἰς τοὺς τελείως λειτουργήσαντας: upon those perfect servants. The word for servants refers especially to one who is an official servant, as in a temple or public service. The participle is used substantively.

τῇ μεγαλοπρεπεῖ δόξῃ: Upon the magnificent glory. This parallels the langague of the first verse of this paragraph. The servants sought/served his magnificent glory.

αὐτοῦ: of him, his: the glory – as it were – streams from him.

λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ οὐχ εὑρέθη αὐτοῦ θάνατος.

Let us take/receive Enoch, he who in obedience-righteous being found was translated, and not was found him death (Death did not find him).

Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενεσίαν κόσμῳ ἐκήρυξεν: Noah faithful he was found because of the service his, the regeneration of the world he proclaimed. That is, Noah was found a faithful because of his service: he preached the regeneration of the world.

Παλιγγενεσία: Interesting word: again-born. The word was used by Greek philosophers to discuss a cosmic renewal.[2] It was used by Philo to discuss the renewal of the world after the Flood. [3] The word is used by Jesus in Matthew 19:28:

²⁸ Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. Matthew 19:28 (ESV)

It is also used in Titus 3:5

⁵ he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, Titus 3:5 (ESV)

καὶ διέσωσεν δι ̓ αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ ζῶα εἰς τὴν κιβωτόν

And he saved through him the Master [the Master saved through Noah, not Noah the Master]the entering into in harmony living beings/animals into the Ark.

The Master saved (through Moses) the living animals which entered peacefully into the Ark.

διέσωσεν δι ̓ αὐτοῦ: A similar clause is used in 1 Peter 4:20, where Peter writes, “

²⁰ ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. 1 Peter 3:20 (NA27)

The verb to save diasozo which not exactly rare is not very common. The idea is to bring someone safely through some hazard. It is used in 1 Peter 3:20, also in Acts 27:44 & 28:4 to refer to Paul (and the others) making it safely through a shipwreck. It is also used in Acts 23:24 to describe Paul being brought safely through the assassination plot and to Felix.

The precise reason for mentioning Noah and the harmony of the animals on the Ark seems to be shame the Corinthians: even the beasts were brought to harmony by the service of Noah, but you ….

⁺cf. 2 Pet. 1:17

[1] “Adonijah also, as afraid of the king for what he had done, became a supplicant to God, and took hold of the horns of the altar, which were prominent.” (Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).)

[2]

(47) And, moreover, those persons who allege conflagrations and regenerations of the world, think and confess that the stars are gods, which nevertheless they are not ashamed to destroy as far as their arguments go; for they are bound to prove them to be either red hot pieces of iron, as some do affirm, who argue about the whole of the heaven as if it were a prison, talking utter nonsense, or else to look upon them as divine and godlike natures, and then to attribute to them that immortality which belongs to gods.

Philo of Alexandria and Charles Duke Yonge, The Works of Philo: Complete and Unabridged (Peabody, MA: Hendrickson, 1995), 712.

[3]

(64) But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future.

(65) These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal original.

Philo of Alexandria and Charles Duke Yonge, The Works of Philo: Complete and Unabridged (Peabody, MA: Hendrickson, 1995), 496.