Mathetes 2 - Idol Folly

Those who desire a knowledge of God and of the Christian faith must first put behind them their preconceived notions of what is divine and what is common, for Christianity is not like other religions and our God not like the world's gods.

"Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your  understanding, the substance and the form of those whom ye declare and deem to be gods." (Mathetes 2)

In America and much of the west, the idea of worshiping idols may see a bit strange, however, around the world gods made of wood, stone, silver, gold, and even animate objects are still enshrined and worshiped and, while we may not bow down to an idol, even in America we still serve those who are not gods at all. Paul wrote of, "immorality, impurity, passion, evil desire, and greed, which amounts to idolatry." (Colossians 3:5) Often our passions, desires, and greed are the very targets of our idolatry. Anything that is worshiped, feared, or severed in place of the one true God is an idol and the worshiper an idolater.

Mathetes recounts the nature of such idols,

"Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter?" (Mathetes 2)

Mathetes reminds us that such gods are composed of "corruptible matter." God, the true God, the creator of all things, cannot be made of "corruptible matter" for how can He be made of that which He Himself created. If God created wood, stone, silver, etc. how then could He be made of wood, stone, silver, etc.? How can we believe that anything made of created matter could actually be a god? God is completely separate from His creation; He existed before His creation began and He will exist long after it has ended. In looking for God we must look beyond this creation. We must look for the divine lying "beyond" the creation and not from within the creation. This is why God forbade His people to make any graven image of Him because they, "did not see any form on the day the Lord spoke to you at Horeb from the midst of the fire." (Deuteronomy 4:15) God is the creator not the created and He is no to be presumed to be or worshiped in the form of any created thing. All such worship is idolatry.

Not only are idols made of "contemptable matter" but they are also changable,

"Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others?" (Mathetes 2)

Idols are made, God is. Idols can change, God is unchanging. If a silver vessel can be made into an idol, and the same idol remade back into a silver vessel, then can we really consider that idol to be a god? When we worship changeable things we become like those who Isaiah addressed, "I have burned half of it in the fire and also have baked bread over its coals. I roast meat and eat it. Then I make the rest of it into an abomination, I fall down before a block of wood!" (Isaiah 44:19) All things of this creation can charge and are changed, but God never changes.

Finally, Mathetes observes that, not only are idols changeable, but they are also senseless.

"Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them." (Mathetes 2)

How can a god that cannot see, hear, move, or act really be God? If god is the supreme creator of the universe, how is it that he cannot see, hear, or talk? How is it that he is senseless within his own universe? These "gods" are like the idols that Habakkuk prophesied about "Woe to him who says to a piece of wood, 'Awake!' To a mute stone, 'Arise!' And that is your teacher? Behold, it is overlaid with gold and silver, and there is no breath at all inside it." (Habakkuk 2:19) When we worship such idols we become wholly like them; senseless!

All such idols are vain and their worship folly. If we truly desire to understand Christianity, then we must first reform our minds an realize that such idols are not gods and that there is only one true God, the creator of heaven and earth. It is this God that the Christians worship. He alone is God.

David Robison

Mathetes 1 - All things are new again

This is a continuation of my series on Mathetes letter to Diognetus. If you are unfamiliar with Mathetes or his letter to Diognetus, you may want to first read the introduction to this series.

There was a time when, in almost every western culture, people had some knowledge of Christianity; they may not have been Christians, but they at least understood the basics of Christianity. However, increasingly, western culture has been following a trajectory towards becoming a "post-christian culture." With each new generation, fewer and fewer people are being raised with a basic understanding of Christianity. For them, Christianity has become new again; a new idea they have not previously considered or examined. With the advent of this new generation that has little or no knowledge of Christianity, we once again have the challenge and the opportunity to introduce them afresh to the christian faith. This was also the task before Mathetes.

"Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe,... I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, and to you so to hear, that I who speak may have no cause of regret for having done so." (Mathetes 1)

For Diognetus, Christianity was a "new kind or practice [of piety] has only now entered into the world, and not long ago." (Mathetes 1) He had heard of Christianity, but knew little of its faith or practices. All the world was a buzz about Christianity but few really understood anything about it. However, they knew that Christians were different; different from the Romans and different from the Jews; and it was this difference that made Diognetus curious. It was the fact that Christians stood out as different from the world that made people take note and made them desirous to know and learn about this "new religion."

"so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves." (Mathetes 1)

So what made the Christians so different from the world around them? First, they were people who did not cherish the things of this world nor even their own life. Their love and affection was turned else where. Something else of such great value had filled their lives such that the things of this world had become dull in comparison. They no longer lived for earthly rewards but rather pursued those things that were eternal, those things that held heavenly rewards. They were truly people that were "in this world but not of it."

Secondly, they were people who did not worship the popular gods of their culture. They did not fear the Greek gods nor held to the superstitions of the Jews. They believed in one God what was supreme over all and their religion was based on a relationship with God rather than in prescribed practices aimed at placating or propitiating god. To them, God was living and close, not a god to be feared but a God to be loved.

Lastly, they had a deep love for one another. In Christ they had been made one, regardless of their background, social status, or ethnicity; in Christ they were one. Their love for one another was a shining evident of the God who lived in them. It was as Jesus said, "By this all men will know that you are My disciples, if you have love for one another." (John 13:35) Everyone wants to be loved, and in the expressions of the early church, people got to see true love for one another.

So how do people today, in our post-christian culture, see the church? Do they see anything different? Do they see anything desirous? Do they see a new and living way or simply a repackaging of the same-old-same-old? Maybe the reason people are not asking or inquiring into Christianity is because they see nothing worth looking into. As Christians we were meant to be different, to be a shining light, a city on a hill; let us take courage and live up to our part.

David Robison

Mathetes - A Christian Primer

In every generation there is the challenge of introducing new people to Christianity. Such was the case with Mathetes in his letter to Diognetus.

Little is know about the exact identities of either the author or the recipient. Mathetes is not the author's real name but simply means "Disciple." Over the years many have speculated as to the author's identity. Initially, this letter was attributed to Justin martyr, later some proposed Clement or Apollos, however, there is little to no evidence supporting any of these conclusions. All we know about the author is that he claimed to have "been a disciple of the Apostles." (Mathetes 11). The writing style of Mathetes is a blend of the apostolic heart of Clement and the learned apologetics of Justin. Some have stylized Mathetes as the first of the Christian apologists, yet personally I find him closer to Clement than Justin.

Similarly, not much is known about the intended recipient of this letter, although, some have ventured to adduce that Diognetus was a tutor of Marcus Aurelius who was emperor of Rome from 161 to 180 CE. Estimated to have been written around 130 CE, this letter would have been to instruct Marcus in the ways of Christianity while he was still a boy.

This letter is a kind of Christian Primer. Intended to give Diognetus an introduction to the Christian faith and practices. As such, it gives us valuable insight into the lives and beliefs of the first and second century Christians. As you read the following posts, remember that their story is our history. The story of the primitive church is the story of our history. Regardless of our denominational affiliations, this story and this history is common to all of us. As you read along I hope you will come to love and cherish this little letter as much as I have.

David Robison

1st Clement 58 to 59 - A final prayer

Clement ends his letter to the Corinthian church with a prayer.

"May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar people—grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, longsuffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen." (1 Clement 58)

The term "peculiar" as in "peculiar people" comes from the Latin word meaning flock. To be a "peculiar people" is to be an "owned people." We are God's people, people of His flock. Clement's prayer was that we would be people made in His image and likeness; that we would be like Him. Harmony and concord mean little unless we first learn to posessess His nature and His likeness.

Similarly, Clement's prayer for the church is that they would experience peace, harmony, and order.

"Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen." (1 Clement 59)

That in everything and every way, both individually and corporately, we would render glory and honor back to God. That He alone would be magnified.

Thanks to God for this wonderful letter!

David Robison

1st Clement 57 - You could stay

 Sometimes, leaving is not an option, or at least, not an acceptable option. There are many reasons why we might choose to stay rather than leave, even if we find ourselves at odds with some of the things the church is doing, even if our own desires and visions are not in sync with that of the church and its leaders. I have also been in this place, where either I knew it was God's will for my family to stay or where I knew that leaving would present a hardship on my family. I know many families that have chosen to stay in such situations because, while they may have been dissatisfied with the church, its decisions, and its direction, their wife and children were not. They judged it better to stay for the sake of their wife and children's needs and spiritual health than to leave for the sake of what they desired.

However, in choosing to stay we are choosing limitations on our own lives and choosing to yield our own ambitions and goals to those of others.

 "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." (1 Clement 57)

If we choose to stay, we must be willing to put the needs of others, the needs of the church, before our own needs. We must be willing to submit to the established order within the church and to curb our own pride and our self-confident talk lest we sow the seeds of sedition and schism by our words. This does not mean that we cannot share what God has put in our hearts and the vision he has given us for His church, but we must away be careful to do it in a way that does not seek to divide the church and we must always be willing to yield to the established order of the church if our thoughts and views are not readily accepted. In all we do, our thought must be for the needs and safety of others.

For some, this can be a difficult pill to swallow, especially when we feel that we are better, or even destined, for a higher place of esteem than is presently offered us. It can be difficult to accept a humble place when, in our pride, we esteem ourselves worthy of something greater. But Clement reminds us,

"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." (1 Clement 57)

What good is a place of prominence if it is without God's blessing? What good is being exalted if it is accompanied with exile? It is far better to be humble and to have a share in God's church than to be great and an outcast. Clement closes with a stern warning for those who, in spite of the clear testament of the scriptures, persists in forcing their own way and desires out of a heart of pride and arrogance.

"For thus speaketh all-virtuous Wisdom: 'Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction ...For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.' " (1 Clement 57)

Let us learn to be humble and to  "take the lowest place." (Luke 14:10 NIV) Let our exhalation come from God and not by our own means. In doing so, our praise will be from God and not from men.

David Robison

1st Clement 56 - Pray for the fallen

When difficulties and even division arise in the church, our first response should be to pray for all involved that they would return from their sins and be rejoined to the will of God.

"Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints." (1 Clement 56)

Our prayers should not be that they would agree with us or join us in our opinions, but that they would submit to the will of God. The labor of our prayers should not be to conform people to our will but to God's will; our will will always be earthly while God's will is always "that which is good and acceptable and perfect." (Romans 12:2) What we think and want people to do is of little consequence. However, what is important is the will of God for their lives.

Clement also reminds us that our esteem of people should be based upon their character, their meekness, humility, and readiness to repent, rather than upon their exploits. There are many might men and women who have accomplished great things, some even in the name of the Lord, but our remembrance should be drawn to those who through humility and meekness devote themselves to the will of God. In our prayers and conversations with others, we should remember those who chose righteousness over their own selfish wants and needs. Gossip is not gossip when we use it to share and repeat the good that others have done and the righteousness they posses in their souls.

One of the tools God uses to turn us from sin and to restore us to His will is correction and admonishment.

"Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God." (1 Clement 56)

We must remain humble enough to receive admonishment and correction, even when it is delivered though a brother or sister. Not only do our prayers have affect, but so does our admonitions. We must be willing to receive the admonitions of others, for these will protect us from falling away. Clement reminds us.

"Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement." (1 Clement 56)

We must receive all correction as coming from the Lord, even when he chooses to use human intermediaries to deliver that correction. Solomon reminds us, "Give instruction to a wise man and he will be still wiser, Teach a righteous man and he will increase his learning." (Proverbs 9:9) We should all learn to be wise men and women and, in doing so, protect ourselves from the temptations of sin.

David Robison

1st Clement 54 to 55 - You could leave

So what should you to do if you find yourself in a place where you are at odds with the church; at odds with the vision, direction, and leadership of the church? One option is to leave.

"Who then among you is noble-minded? who compassionate? who full of love? Let him declare, '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.' He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For 'the earth is the Lord’s, and the fulness thereof.' These things they who live a godly life, that is never to be repented of, both have done and always will do." (1 Clement 54)

There are many reasons people leave a church, and for many of them, their reasons are not too noble or motivated by love. Many people leave churches because of hurts, offensives, and differences of opinions; problems that could be worked out but for which leaving is easier than putting forth the effort. When we leave in this way, our focus is on ourselves; our hurts, our wounds, and our pride. Our concern is not for the body but what is best for us. When we leave in this way, we leave with the wounds intact and festering; wounds that will often resurface in whatever church we find ourselves next.

However, there are times when leaving can be the best thing for the church. When we choose to leave, not because it's what's best for us but because its what's best for the church; sacrificing ourselves for the sake of the church. Clement reminds us that such sacrifice is not uncommon, even amongst the heathen.

"To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others." (1 Clement 55)

I have experienced this very principal in my own life. There was a time when my wife and I had been long-time members of a church and were even elders in the church. However, over time, our vision and desire for the church started to differ from that of the other leaders and especially the pastor. Over time, in regards to our vision for the church, we found ourselves facing in different directions. We loved the brethren, we respected their leaders, but we had a different hope for the church. In time it became clear that to continue at the church would invite strife and contention in regards to the vision and, because of our leadership role, could even open the door for division within the church. Most of all, we realized that to try and walk in such close concert together could even harm the friendship and love we had for one another. Because of this, we realized that it was time for us to go; not because it was what was best for us but because it was what was best for the church.

Leaving a church is never easy, but when we evaluate our decision based on what is best for the church rather than what is best for us, the decision can become clearer. In these cases we must have courage to do the right thing, even if it means leaving. Finally, as those who remain behind in the church, we must realize that not everyone will remain with us forever; from time-to-time people will leave, and we must let them leave with our blessings and without attaching any judgment to their decision.

David Robison

1st Clement 51 to 53 - Turning the tide of division

Clement is coming near to the end of his letter. He has chastised and exhorted the Corinthians regarding the ongoing division and sedition that was in their midst and now it's time for the Corinthians to act; now is the time for them to bring an end to this division and to restore harmony and concord in their midst. The first step in this process is to repent.

"Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed." (1 Clement 51)

It does not matter to what degree we may have participated in the division, if we participated at all, then we must repent. Whether we were aligned with the loyalty party or the opposition party, if we took sides and joined one party or another, we need to repent. We must realize that a party spirit is not from God but from the enemy. If we have come into agreement with this spirit, then we have sinned and we must repent of our transgressions and implore God for forgiveness. Repentance brings forgiveness and forgiveness brings peace. "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord." (Acts 3:19)

Secondly, those who authored the division must acknowledge their sin. There must be confession along with repentance. When we are convicted of our sin, we have a choice to make; do we eagerly respond to God or do we harden our hearts. David said, "Today, if you would hear His voice, do not harden your hearts." (Psalm 95:7-8) and Clement put it this way,

"For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up... for no other reason than that their foolish hearts were hardened. (1 Clement 51)

It is better for us to humble ourselves and confess our sin than to harden our hearts and reap destruction from the Lord. Such confession is pleasing to God.

"The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, 'I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs.' " (1 Clement 52)

God is not interested in sacrifices, but He is looking for a "A broken and a contrite heart." (Psalm 51:17)

Finally, we must have respect for our common hope.

"And those who have been the leaders of sedition and disagreement ought to have respect to the common hope." (1 Clement 51)

Ignatius refers to Jesus as our common hope, but not only is He our common hope, but He also brings a common hope that we shall be like Him; that we shall be made into His image and His likeness. However, when division and sedition enters the church, it begins to destroy that common hope, it diverts our attention away from being conformed into His image to being on the "right" side. Strife and division are incompatible with our common hope. Further more, these divisions destroy the "commonness" we have in His body; we cease to be one Body and are merely isolated parts that once were a body.

We must once again learn to "discern the Lord's body." (1 Corinthians 11:29) We must learn to put the needs of other first, before our own needs.

"For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer." (1 Clement 51)

When we find our needs and want at odds with the church then we have a choice to make; will we chose our own suffering by sacrificing our needs and wants in favor of those of others, or will we insist on our needs and desires, even to the suffering of the Body? Will we inflict our own wants and desires on the church, even if it means the suffering of that concord it presently enjoys? One living in love would not do this; they would prefer their own suffering to the suffering of others.

To drive this point home, Clement relates a story from the life of Moses.

 "Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights." (1 Clement 53)

However, while Moses was on the mountain, the people reverted into idolatry and sin. God intended to destroy the whole wicked lot of them and start over with the decedents of Moses. However, Moses would not have it.

"But Moses said, 'Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.' "(1 Clement 53)

Moses was more concerned with the lives of the people than his own life; he was more concerned with their blessing than his own blessing; he preferred the current promises of God for others than God's new promise for himself. Out of love Moses entreated God and God repented of the harm He had intended against the nation of Israel. Clement comments,

"O marvellous love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish along with them." (1 Clement 53)

Love covers a multitude of sins. Love heals division and restores unity. Love is the answer.

David Robison

1st Clement 50 - Being found in love

Having understood the greatness of love, Clement ask this question,

"Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring
its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so?" (1 Clement 50)

The perfection of love is beyond our abilities to perceive, define, and describe because it reaches to the very essence of who God is. John wrote, "God is love" (1 John 4:16) and to the same decree that God is infinitely beyond our finding out the very depths of His nature, so is love. Love is as deep and as wide as God is Himself; it is beyond full discovery and interpretation.

Seeing how wonderful love is, and how deep and perfect it is, Clement asks, who is fit or worthy to be found in such a love? Many people want love and some search their entire lifetime for love and yet many fail to find love in all its perfection. The question is not how can we "obtain" love, but rather how can we be found "in" love. It is not enough to have love but we must live in love; living is a way that we extend that love to others. Not just receiving the love of God but learning to love others like God loves.

The Corinthian church was full of people who had received the love of God yet they had forgotten how to love with the love of God. The love of God had become limited and no longer extended beyond their own flesh. How could they once again learn to love; to let the love of God reach out to one another? How could they again find themselves fit to be found in such love? Clement's answer was to return to the God who is love. It is God who renders us fit for love and it is to Him that we must turn to to become perfected in love.

"Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free
from all human partialities for one above another." (1 Clement 50)

We must turn to God and ask for His mercies to be made, or remade, perfect in His love. It is interesting that in Clement's opinion, at least as far as it relates to the Corinthians, to be made perfect in love means to learn to love without hypocrisy, without partiality, to learn to love everyone equally and with this Paul agrees, "Let love be without hypocrisy. " (Romans 12:9)

Finally, Clement reminds us of the great reward of Love.

"All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. ... Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us." (1 Clement 50)

See how integral love is to the eternal purpose and plan of God! Without the perfection in love we would not be found worthy to inherit our place in heaven with God. Without love motivating us towards the commandments of God and to harmony with each other, the stain of sin would remain on our lives. Love draws us to God, empowers us to keep the commandments of God, and binds us to the brethren of God in peace and harmony. Love makes us both worthy and ready for eternity with God and with His saints. Oh how powerful is this love of God!

David Robison

1st Clement 49 - The value of love

John tells us that, "God is love, and the one who abides in love abides in God, and God abides in him." (1 John 4:16) Not only is love of great value but it is also of great power; by abiding in it we also abide in God. Clement shows us both the value of love and the effects it has in and on our life.

"Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins." (1 Clement 49)

Love if more than a feeling, it is both an action and a response. Love compels us to keep God's commandments. Some may, our of fear, obey a tyrant, but only while the threat of violence remains. Should one become free of his oppressor he would return to his own ways. But love compels us to obedience, not out of fear, but out of gratitude and a desire to be pleasing to the one who loves us and the one we love. In the Kingdom of God, love is the motivator, not fear.

Love also binds us to God and one another. Hosea spoke of God's love when he said, "I  led them with cords of a man, with bonds of love, and I became to them as one who lifts the yoke from their jaws; and I bent down and fed them." (Hosea 11:4)Paul also encourages us to, "Beyond all these things put on love, which is the perfect bond of unity." (Collosions3:14) Love binds us together, it is through love that God forgive us of our sins and that we forgive others of their sins. Love is the perfect bond of unity.


Love is not weak, it is not a fickle emotion, but it has power to change our loves. Love produces within us character and strength. Clement, speaking of the character of love says,

"Love beareth all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony." (1 Clement 49)

There is nothing evil, sinful, or hurtful in love. As Paul reminds us, "Love does no wrong to a neighbor; therefore love is the fulfillment of the law." (Romans 13:10) Love is real, it is demonstrated, it is evidenced by its fruit, and it is known by its character.


In our walk with the Lord and with each other, it is Love that moves us towards our goal of god-likeness and it is love that causes our way to be well pleasing to God.

"By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls." (1 Clement 49)

Augustine of Hippo used to say, "God command what you will and give what you command." We are called to love and God has given us Himself who is love. We have been filled with the God of love. We can love because love resides in us.

David Robison