(2) Christology. — A clear allusion to the pre- existence of Christ is contained in the statement that He speaks through the Holy Spirit in the OT Scriptures (xxii. 1). A similar reference is prob- ably to be found in the words ' Jesus Christ was sent forth from God ' (xlii. 1). He is never actually called God,* but His Divinity is implied when He is described as ' the sceptre of the majesty of God ' (xvi. 2), who showed us ' as in a mirror ' the very ' face ' of God (xxxvi. 2).
But most frequently the Epistle speaks of Christ in His relation to mankind. He came to earth ' to instruct, to sanctify, to honour us ' (lix. 3), to be our pattern of lowliness (xvi.). Yet He was no mere example to men. He shed His blood for our salvation (vii. 4, xii. 7, xxi. 6), and ' gave His flesh for our flesh and His life for our lives ' (xlix. 6). By His death He 'won for the Avhole world the grace of repentance' (vii. 3). God raised Him from the dead, and we sliall one day share His resurrection (xxiv. 1). Meanwhile He is 'the High Priest of our offerings, the Guardian and Helper of our weakness ' (xxxvi. 1 ; cf. Ixi. 3, Ixiv.), ' Tlirough Him Ave taste the immortal knowledge ' (xxxvi. 2), ' the full knowledge of the glory of God's Name ' (lix. 2). Through Him we have our access to the Father (xx. 11, Ixi. 3, Ixiv.).
(3) The Holy Spirit. — In times past the Holy Spirit inspired the message of the prophets (viii. 1, xlv. 1). In the present He is a living power poured out upon the Church (xlvi. 6). His indwelling- was the source of the manifold virtues which had formerly distinguished the Church of Corinth (ii. 3). The writer of the Epistle claims that his own words were written ' through the Holy Spirit' [toIs vcji rj/xQv yeypafi/xivois Sia rod dyiov Trvev/xaros, Ixiii. 2).
(4) Justijication by faith and works. — Salvation
* The one possible exception is the passage ii. 1 which ends Kox TO. naOrjixaTO. ainov ^v irpo 6^0aKiiiiv vfioiv. The question turns on a doubtful reading. As the antece(ient of auToO Cod. A reads toC 6eov. If this be correct, the statement made above is not quite true. But the weight of MS authority (O and all three versions) is in favour of the reading toO XpicrTov.
CLEMENT OF EOME, EPISTLE OF CLEMEXT OF EOME, EPISTLE OF 219
was won for man by the blood of Clu'ist (vii. 4, xii. 7, etc.). On man's part the necessary condi- tion of salvation is ' faith ' (xxxii. 4). Faith must find expression in good works (xxxiii. ), for ' we are
i'ustified by works and not by words' (xxx. 3). }y ' faith and hospitality ' Rahab was saved (xii. 1), Abraham was blessed * because he wrought righteousness and truth through faith ' (xxxi. 2). 'So we, having been called through His (sc. the Father's) will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works . . . but through faith, whereby tlie Almighty Grod justi- fied all men that have been from the beginning' (xxxii. 4). Yet we must ' hasten with instancy and zeal to accomplish every good work' (xxxiii. 1), even as the Creator maintains without ceasing His beneficent activity. In this way the writer of the Epistle co-ordinates the divergent language of St. Paul and St. James on the question of faith and works. Yet he certainly fails to rise to the full meaning of faith as it was understood by St. Paul.
(5) The resurrection of the dead. — The trutli of the doctrine of the resurrection of the dead is dwelt upon at considerable length (xxiv.-xxvi.). In proof of it, analogies are quoted from the natural world. The sequence of night and day, the growth of the plant from the death of the seed, and the story of the phoenix are all pressed into service. But the final argument is the promise of God in the Scripture, and the precedent of the Resurrection of Christ who is ' the first-fruits ' of the harvest of the dead. The passage dealing with the Resurrection interrupts the argument of the Epistle, and it is not quite evident why the subject is introduced at all. It does not seem to have had any connexion with the Corinthian dis- agreement. Possibly it may have been suggested to the writer by a recent perusal of 1 Co 15 (see xlvii. 1).
(6) The Christian ministry. — The Epistle gives a full account of the origin of the Christian ministry. • The apostles received the gospel for us from the Lord Jesus Christ. ... So then Christ is from God and the apostles are from Christ. Both therefore came of the will of God in the appointed order. Having therefore received a charge . . . they went forth with the glad tidings that the kingdom of God should come. So preaching every- where in country and town, they appointed their first-fruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe' (xlii.). 'And our apostles knew through our Lord Jesus Christ that there would be strife over the name of the bishop's office. For this cause, therefore, having received complete foreknowledge, they appointed the aforesaid per- sons, and afterwards they provided a continuance,* that if these should fall asleep, other approved men should succeed to their ministration ' (xliv. ). Clearly the writer has no doubt concerning the Divine origin of the ministry or the necessity of preserving the apostolic succession. To thrust from their office men thus Divinely appointed is 'no light sin ' (xliv. 4).