Book Review: First Epistle of Clement to the Corinthians, by Clement of Rome

How not to cause division in the church but rather honor God's presbyters

The book of First Clement was written by Clement of Rome [A.D. 30-100]. According to Philip Schaff, “Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St. Paul (Phil. iv. 3).”

Philippians 4:2-3 reads as follows, “I entreat Euodia and I entreat Syntyche to agree in the Lord. Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.”

Without question, Clement was a disciple in the first century Church. He knew Paul and Peter, too, and was likely a successor to Peter as a bishop in the Church of Rome. Clement wrote the epistle of First Clement as an authoritatively instructive letter to the Corinthian Church, but not in his own name, rather in the name of the Roman Church.

According to Schaff, “Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the Spirit’s presence with the Church.” This means the letter would have been written somewhere in the range of 95-97 AD. Though it has been argued that it could’ve been written during the tyranny of Nero before 70 AD.

The ancient historian, Eusebius [260/265-339 AD], recorded, “We are aware that this Epistle has been publicly read in very many churches both in old times, and also in our own day.”

What is more is that First Clement had attained to almost the level of the canonical writings. In the Alexandrian Church (a part of the Eastern Orthodox Church as opposed to the Roman Western Church) it was positioned immediately after the inspired books.

In the letter, Clement addresses the issue of sedition, schism and strife within the church at Corinth. Conflicts had arisen spurred on by some in the church who were envious and jealous and arrogant and conceited and angry. They became opposition leaders against the Presbyters (or Bishops).

Clement’s goal was to urge all to love and lowliness of mind and to return the church where concord ruled over discord (submissiveness, unity, honor and peace vs. defiance, unruliness, dishonor and conflict).

I’ve listed these many different words because they are regularly used by Clement. It is very clear that he saw the divisive problem as one rooted in envy and jealousy. There were some in Corinth who wanted to be important in the church and they were causing problems for those holding office as elders.

To cite a few instances:

Clement writes of the unholy sedition that was occurring in Corinth, which he says has been caused by “a few headstrong and self-willed persons” and that they “have kindled” the disputes “to such a pitch of madness” that the reputation of the church, “once revered and renowned and lovely in the sight of all men, hath been greatly reviled.” (1 Clem 1:1)

Later he instructs, “Therefore it is right and proper, brethren, that we should be obedient unto God, rather than follow those who in arrogance and unruliness have set themselves up as leaders in abominable jealousy.” (1 Clem 14:1)

And continuing, “For we shall bring upon us no common harm, but rather great peril, if we surrender ourselves recklessly to the purposes of men who launch out into strife and seditions, so as to estrange us from that which is right.” (1 Clem 14:2)

Clement’s warning is a good one to those who follow after seditious people. We should not surrender ourselves recklessly to schismatic men, for God will judge, not only the Korah’s and Dathan’s and the Abiram’s who lead the rebellion, but He will judge all who support them.

When Clement describes how self-willed antagonists take action, he uses phrases like “have kindled” and “set themselves up” and “launched out.” It started to make me think back about how some who have tried in the past to divide our church went about it. They were not blatant. They did not do things above board, but “under the covers” you might say; they were cunning. They first queried a person’s opinion before they unmasked their own contrary thoughts regarding the direction of the church, or the character of an elder, or some teaching from the pulpit.

Clement calls on the Lord to deal with such conniving. He writes, “For this cause let the deceitful lips be made dumb which speak iniquity against the righteous. And again May the Lord utterly destroy all the deceitful lips, the tongue that speaketh proud things, even them that say, Let us magnify our tongue; our lips are our own; who is lord over us?” (1 Clem 15:5)

In other words, schismatic people think they can control the narrative, not God. They feel they can impose their will, if they can simply get enough people to go along with them. This is the tongue that speaks proudly.

And so an unwary congregant has to be on guard, or, before he knows it, he’s surrendered himself to the leadership of the self-promoting naysayer. It is at that point of surrender that the congregant has joined the cause and plays a role in the ruination of the church.

Nevertheless, if the elders remain godly and act responsibly for the good of God’s people, then God will deal out just judgments in support of His ordained ones.

But back to the dispute kindlers...the motives of jealousy and envy fixate them on their goal: It is the elder’s position the schismatic wants for himself (this is jealousy), or it is an office he simply wants vacated by the existing office-bearer (this is envy).

Oftentimes, it is the entire eldership of the church that becomes his target. Why? For they often work together and try to support one another as under-shepherds. What’s more is they know from the Apostle Paul’s writing that they are not supposed to entertain an accusation against another elder without two or three witnesses coming forward (1 Timothy 5:19). So for the schismatic, to get rid of the one he may have to target them all.

Clement points out that pride, jealousy, and dishonor are not God’s way. And in the letter he gives many Old Testament examples demonstrating God’s disapproval of the seditionist and His approval of the humble, God-ordained person in authority. (See 1 Clem 4:1-4:13; 7:5-12:8; 17:1-18:4.)

He boils down the opposing characteristics: “Boldness and arrogance and daring are for them that are accursed of God; but forbearance and humility and gentleness are with them that are blessed of God.” (1 Clem 30:8)

Also, “But how shall this be, dearly beloved? If our mind be fixed through faith towards God; if we seek out those things which are well pleasing and acceptable unto Him; if we accomplish such things as beseem His faultless will, and follow the way of truth, casting off from ourselves all unrighteousness and iniquity, covetousness, strifes, malignities and deceits, whisperings and backbitings, hatred of God, pride and arrogance, vainglory and inhospitality. For they that do these things are hateful to God; and not only they that do them, but they also that consent unto them.” (1 Clem 35:5-6)

So then if we follow the way of truth and cast off the many contentious deeds Clement lists, we will then put ourselves on the peace-seeking side of church divisions. Note again, it is not only the leaders of schism that do things hateful to God, but they also that consent unto them (the people who go along with them).

Clement builds a strong case for God’s orderliness and peace in the natural world. And he uses the concept of peaceful orderliness to compel his readers to “hasten to return unto the goal of peace.” (1 Clem 19:2) Here are a handful.

“The heavens are moved by His direction and obey Him in peace.” (20:1)

“The sun and the moon and the dancing stars according to His appointment circle in harmony within the bounds assigned to them, without any swerving aside.” (20:3)

“The earth, bearing fruit in fulfillment of His will at her proper seasons, putteth forth the food that supplieth abundantly both men and beasts and all living things which are thereupon, making no dissension, neither altering anything which He hath decreed.” (20:4)

“Moreover, the inscrutable depths of the abysses and the unutterable statutes of the nether regions are constrained by the same ordinances.” (20:5)

“The seasons of spring and summer and autumn and winter give way in succession one to another in peace.” (20:9)

The solution to the problem is returning (repenting) back to love. As Jesus said, “He who loves Me will keep my commands.” And this is the instruction Clement gives.

“Love joineth us unto God; love covereth a multitude of sins; love endureth all things, is long-suffering in all things. There is nothing coarse, nothing arrogant in love. Love hath no divisions, love maketh no seditions, love doeth all things in concord. In love were all the elect of God made perfect; without love nothing is well pleasing to God: in love the Master took us unto Himself; for the love which He had toward us, Jesus Christ our Lord hath given His blood for us by the will of God, and His flesh for our flesh and His life for our lives.” (49:5-6)

Finally, and relative to the purpose of our topic of origin, how does Clement treat the subject of the office of elder, which seems to be quite relevant to this epistle?

First, he makes no distinction between different types of elders in the church. The elders being opposed in Corinth were simultaneously referred to as rulers (1:3; 21:6), the honorable (3:3), elders (21:6), bishops (42:4-5; 44:1,3), presbyters (44:4; 47:6; 54:2; 57:1), leaders of our souls (63:1).

At this early time in Church history, the Apostles had been organizing the churches by appointment of elders. The New Schaff-Herzog Encyclopedia of Religious Knowledge (1952), says of Clement’s era, “the constitution of the Church, in both Rome and Corinth, is not the episcopal, but the presbyterial.” (See p.140.)

Second, Clement builds his case for doing all things according to God’s orderliness. And that just as God had ordained an order for Older Covenant through Moses involving Aaron and the priests and Levites ministering on His behalf, so God established through Jesus an ordained order for the New Covenant. (Chapters 40-44.)

“The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent forth from God. So then Christ is from God, and the Apostles are from Christ. Both therefore came of the will of God in the appointed order.” (42:1-2)

“So preaching everywhere in country and town, they appointed their firstfruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe.” (42:4)

“And this they did in no new fashion; for indeed it had been written concerning bishops and deacons from very ancient times; for thus saith the scripture in a certain place, I will appoint their bishops in righteousness and their deacons in faith.” (42:5) [F.G. - This is perhaps a reference to Jeremiah 3:15]

If God established the offices of elders and deacons for His Church, then certainly there should be honor shown to the office and any man who is circumspect while serving as an elder or deacon. Clement continues.

“And our Apostles knew through our Lord Jesus Christ that there would be strife over the name of the bishop's office.” (44:1)

“For this cause therefore, having received complete foreknowledge, they appointed the aforesaid persons, and afterwards they provided a continuance, that if these should fall asleep, other approved men should succeed to their ministration. Those therefore who were appointed by them, or afterward by other men of repute with the consent of the whole Church, and have ministered unblamably to the flock of Christ in lowliness of mind, peacefully and with all modesty, and for long time have borne a good report with all these men we consider to be unjustly thrust out from their ministration.” (44:2)

In other words, the Apostles established these offices to be perpetual – “they provided a continuance.” The Church would always need them. And if anyone opposed any of Christ’s office-bearers, while they ministered in good faith to the flock, then that person(s) is mistreating God’s ordained servant and creating discord where God wishes for concord.

“For it will be no light sin for us, if we thrust out those who have offered the gifts of the bishop's office unblamably and holily.” (44:3)

Yet the Corinthians had done this. And it is why Clement is writing this epistle.

“For we see that ye have displaced certain persons, though they were living honorably, from the ministration which had been respected by them blamelessly.” (44:5)

He tells them they should contend, but for the gospel! They are not to be contentious in the Church.

“Be ye contentious, brethren, and jealous about the things that pertain unto salvation.” (45:1)

Surely, First Clement, is sound advice for the Church. People, who aspire to be an elder, are often driven to learn and do right. And these same people can get ahead of themselves and be tempted to be haughty. You can understand why the epistle was held in esteem by first century Christians. Lowliness of mind is repeated again and again as a remedy to arrogance and seditious behavior. And love for Christ and His people is key, always, to proper motivation.