Angel of Light (Rewind)

This is the way, dearly beloved, wherein we found our salvation, even Jesus Christ the High priest of our offerings, the Guardian and Helper of our weakness.  1 Clement 36:1 (Lightfoot  translation)

Guardian – Clement was most likely a compatriot of Sha’ul.  His letters were considered equally inspired by a large number of believers in the early centuries.  It is possible that Paul refers to him by name (Philippians 4:3).  Eusebius, the earliest historian of the Church, acknowledges Clement as a friend of Paul and the author of a letter from Rome to Corinth.  Clement’s thinking appears to be in line with the teaching of Sha’ul.  In this verse, we find an interesting connection to Jewish mysticism.  The Greek metatron is a constructed word, that is, it has no root in any language nor does it have a fixed meaning.  It comes from two versions of Jewish myths.  Jewish mysticism uses this word as the name (and title) of one of the most important angels.  In fact, this angel has the unique ability to look directly upon the face of God.  His power is so immense that he is often confused with God Himself.  The literature concerning this angel even suggests that he sits on the throne with God.  His tasks are described as the recorder of good works and the advocate of the righteous.  He is often viewed as second among all spiritual beings.  In other mythology, Metatron is the guardian of the Tree of Life.  The description of his role and activities found in the Zohar says that he rules over the Tree of the Knowledge of Good and Evil.

While it isn’t possible to determine if Clement used this word as a direct allusion to Jewish mysticism, the fact that metatron does not exist in biblical literature suggests that Clement was familiar with its Jewish use and purposefully connected the Jewish view of the second-only-to-God angel and Yeshua HaMashiach.  Since Jewish mysticism also gives Metatron the role of guardian of children, it seems likely that Clement uses this belief to draw attention to Yeshua’s similar role with all of God’s children.

Why is Clement’s use of metatron important to us?  Clement’s letter suggests that the community of Rome (where Clement wrote) and Corinth (the recipients of his letter) must have been familiar with Jewish literature.  Since this letter is at least thirty years after Paul’s trip to Rome, that means the assemblies in both cities were still thoroughly Jewish in their orientation.  Clement’s allusion would fall on deaf ears if the ekklēsía in Rome or Corinth no longer followed Jewish teaching.  Metatron means nothing to Gentiles.  The meaning of the term presupposes Jewish understanding.  Furthermore, it connects a recognized heavenly figure of Judaism with Yeshua, precisely the issue that would confront Jewish believers. In light of evidence like this (and more), the claim that the ekklēsía left Judaism and adopted a Gentile worldview makes no sense.

Just one more thing to think about from a source outside the canon.

Topical Index: Clement, Metatron, 1 Clement 1:36, guardian