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Clement of Alexandria

Ante-Nicene · to AD 325 · 904 passages across 53 books

Commentary

741–760 of 904
Numbers 13:24

The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence.

Later on, a sacred vine put forth a cluster of grapes that was prophetic. To those who had been led by the Educator to a place of rest after their wanderings it was a sign, for the great cluster of grapes is the Word crushed on our account. The Word desired that the “blood of the grape” be mixed with water as a symbol that his own blood is an integral element in salvation.
Philippians 1:7

Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

"And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy."
Philippians 1:9

And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

"Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent."
Philippians 1:13

So that my bonds in Christ are manifest in all the palace, and in all other places;

And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances. And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."
Philippians 2:1-2

If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul?
Philippians 2:7 · 2 passages

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant"
God did all things through him. Therefore he is also said to have "taken the form of a slave." It is not only the flesh of the slave that he assumed but the very nature of a slave that he assumed. He became a slave so that he could share human suffering in the flesh.
Philippians 2:10 · 2 passages

That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

"And not only for our sins,"— that is for those of the faithful, — is the Lord the propitiator, does he say, "but also for the whole world." He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so "that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth;" [Philippians 2:10] that is, angels, men, and souls that before His advent have departed from this temporal life.
For the Father has delivered and subjected all to Christ our King "that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Philippians 2:15

That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

"For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom;" but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world."
Philippians 2:20

For I have no man likeminded, who will naturally care for your state.

How does he say that they are of one soul, and having a soul? Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the things which are Jesus Christ's."
Philippians 3:13-14

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, "Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus." And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection.
Philippians 3:15

Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, "As many of us as are perfect, are thus minded"
Philippians 3:19

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

Such are the men who believe in their belly, "whose God is their belly, whose glory is in their shame, who mind earthly things. "To them the apostle predicted no good when he said, "whose end is destruction."
Philippians 3:20

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

We know that this is well said, for we ought to live as strangers and expatriates in the world … not using the creation to satisfy our passions but high-mindedly and with thanksgiving.
Philippians 4:3

And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Paul at least is not afraid in one of his letters to give the name yokefellow to the one whom, for the convenience of his ministry, he did not lead about with him.
Philippians 4:8

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

They maintain that one should gratify the lusts and passions, teaching that one must turn from sobriety to be incontinent. They set their hope on their private parts. Thus they shut themselves out of God's kingdom and deprive themselves of enrolment as disciples, and under the name of knowledge, falsely so called, they have taken the road to outer darkness. "For the rest, brethren, whatever is true, whatever is holy, whatever is righteous, whatever is pure, whatever is attractive, whatever is well spoken of, whatever is virtuous, and whatever is praiseworthy, think on these things. And whatever you have learnt and received and heard and seen in me, this do. And the God of peace shall be with you."
Philippians 4:11-13

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: "For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me."
Proverbs 1:1-2

The proverbs of Solomon the son of David, king of Israel;

The proverb, according to barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called wisdom; and again, as something different from it, “instruction and words of prudence,” and “turnings of words” and “true righteousness”; and again, “teaching to direct judgment” and “subtlety to the simple,” which is the result of training, and “perception and thought,” with which the young catechumen is imbued.
Proverbs 1:7

The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.

There are things practiced in a vulgar style by some people, such as control over pleasures. For as among the heathen there are those who, from the impossibility of obtaining what one sees and from fear of men, and also for the sake of greater pleasures, abstain from the delights before them, so also, in the case of faith, some practice self-restraint, either out of regard to the promise or from fear of God. [Indeed] such self-restraint is the basis of knowledge, and an approach to something better, and an effort after perfection. For “the fear of the Lord,” it is said, “is the beginning of wisdom.”

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