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Title: The writings of the Apostolic Fathers
Author: Pope Clement I
active 2nd century Hermas
Bishop of Antioch Saint Ignatius
Bishop of Hierapolis Saint Papias
Bishop of Smyrna Saint Polycarp
Translator: Frederick Crombie
Sir James Donaldson
Alexander Roberts
Release date: December 30, 2025 [eBook #77576]
Language: English
Original publication: Edinburgh: T. & T. Clark, 1870
Credits: David King and the Online Proofreading Team at https://www.pgdp.net. (This file was produced from images generously made available by The Internet Archive.)
*** START OF THE PROJECT GUTENBERG EBOOK THE WRITINGS OF THE APOSTOLIC FATHERS ***
The Writings of the Apostolic Fathers
ANTE-NICENE CHRISTIAN LIBRARY:
_TRANSLATIONS OF THE WRITINGS OF THE FATHERS DOWN TO A.D. 325._
EDITED BY THE
REV. ALEXANDER ROBERTS, D.D.,
AND
JAMES DONALDSON, LL.D.
VOL. I.
THE APOSTOLIC FATHERS.
EDINBURGH:
T. AND T. CLARK, 38, GEORGE STREET.
MDCCCLXX.
EDINBURGH: MURRAY AND GIBB,
PRINTERS TO HER MAJESTY’S STATIONERY OFFICE.
THE WRITINGS OF THE APOSTOLIC FATHERS.
TRANSLATED BY
REV. DR ROBERTS, DR DONALDSON,
AND
REV. F. CROMBIE.
EDINBURGH:
T. & T. CLARK, 38, GEORGE STREET.
LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.
MDCCCLXX.
NOTE BY THE EDITORS TO VOL. I.
The Ante-Nicene Christian Library is meant to comprise translations into
English of all the extant works of the Fathers down to the date of the
first General Council held at Nice in A.D. 325. The sole provisional
exception is that of the more bulky writings of Origen. It is intended
at present only to embrace in the scheme the _Contra Celsum_ and the _De
Principiis_ of that voluminous author; but the whole of his works will
be included should the undertaking prove successful.
The present volume has been translated by the Editors (with the
exception of the _Similitudes of Hermas_, which is translated by the
Rev. F. CROMBIE, M.A.). Their object has been to place the English
reader as nearly as possible on a footing of equality with those who are
able to read the original. With this view they have for the most part
leaned towards literal exactness; and wherever any considerable
departure from this has been made, a _verbatim_ rendering has been given
at the foot of the page. Brief introductory notices have been prefixed,
and short notes inserted, to indicate varieties of reading, specify
references, or elucidate any obscurity which seemed to exist in the
text.
CONTENTS OF VOL. I.
THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS, ... 1
THE SECOND EPISTLE OF CLEMENT, ... 51
THE EPISTLE OF POLYCARP TO THE PHILIPPIANS, ... 65
THE MARTYRDOM OF POLYCARP, ... 79
THE EPISTLE OF BARNABAS, ... 97
THE EPISTLES OF IGNATIUS (Shorter and Longer), ... 137
The Epistle to the Ephesians, ... 145
The Epistle to the Magnesians, ... 171
The Epistle to the Trallians, ... 189
The Epistle to the Romans, ... 207
The Epistle to the Philadelphians, ... 221
The Epistle to the Smyrnæans, ... 239
The Epistle to Polycarp, ... 257
The Epistles of Ignatius after the Syriac Version, ... 269
The Epistle to Polycarp, ... 273
The Epistle to the Ephesians, ... 277
The Epistle to the Romans, ... 281
THE MARTYRDOM OF IGNATIUS, ... 287
THE EPISTLE TO DIOGNETUS, ... 299
THE PASTOR OF HERMAS, ... 317
Book I. Visions, ... 323
Book II. Commandments, ... 349
Book III. Similitudes, ... 375
FRAGMENTS OF PAPIAS, ... 437
APPENDIX.
THE SPURIOUS EPISTLES OF IGNATIUS, ... 449
The Epistle to the Tarsians, ... 455
The Epistle to the Antiochians, ... 461
The Epistle to Hero, a Deacon of Antioch, ... 467
The Epistle to the Philippians, ... 473
The Epistle of Maria the Proselyte to Ignatius, ... 483
The Epistle to Mary at Neapolis, near Zarbus, ... 487
The Epistle to St John the Apostle, ... 490
A Second Epistle to St John, ... 492
The Epistle to the Virgin Mary, ... 493
INDEX OF SUBJECTS, ... 495
INDEX OF TEXTS, ... 500
THE FIRST EPISTLE OF CLEMENT.
INTRODUCTORY NOTICE.
The first Epistle, bearing the name of Clement, has been preserved to us
in a single manuscript only. Though very frequently referred to by
ancient Christian writers, it remained unknown to the scholars of
Western Europe until happily discovered in the Alexandrian manuscript.
This MS. of the sacred Scriptures (known and generally referred to as
Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to
Charles I., and is now preserved in the British Museum. Subjoined to the
books of the New Testament contained in it, there are two writings
described as the Epistles of one Clement. Of these, that now before us
is the first. It is tolerably perfect, but there are many slight
_lacunæ_, or gaps, in the MS., and one whole leaf is supposed to have
been lost towards the close. These _lacunæ_, however, so numerous in
some chapters, do not generally extend beyond a word or syllable, and
can for the most part be easily supplied.
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).
The writings themselves contain no statement as to their author. The
first, and by far the longer of them, simply purports to have been
written in the name of the church at Rome to the church at Corinth. But
in the catalogue of contents prefixed to the MS. they are both plainly
attributed to one Clement; and the judgment of most scholars is, that,
in regard to the first epistle at least, this statement is correct, and
that it is to be regarded as an authentic production of the friend and
fellow-worker of St Paul. This belief may be traced to an early period
in the history of the church. It is found in the writings of Eusebius
(_Hist. Eccl._ iii. 15), of Origen (_Comm. in Joan._ i. 29), and others.
The internal evidence also tends to support this opinion. The doctrine,
style, and manner of thought are all in accordance with it; so that,
although, as has been said, positive certainty cannot be reached on the
subject, we may with great probability conclude that we have in this
epistle a composition of that Clement who is known to us from Scripture
as having been an associate of the great apostle.
The date of this epistle has been the subject of considerable
controversy. It is clear from the writing itself that it was composed
soon after some persecution (chap. i.) which the Roman church had
endured; and the only question is, whether we are to fix upon the
persecution under Nero or Domitian. If the former, the date will be
about the year 68; if the latter, we must place it towards the close of
the first century or the beginning of the second. We possess no external
aid to the settlement of this question. The lists of early Roman bishops
are in hopeless confusion, some making Clement the immediate successor
of St Peter, others placing Linus, and others still Linus and Anacletus,
between him and the apostle. The internal evidence, again, leaves the
matter doubtful, though it has been strongly pressed on both sides. The
probability seems, on the whole, to be in favour of the Domitian period,
so that the epistle may be dated about A.D. 97.
This epistle was held in very great esteem by the early church. The
account given of it by Eusebius (_Hist. Eccl._ iii. 16) is as follows:
“There is one acknowledged epistle of this Clement (whom he has just
identified with the friend of St Paul), great and admirable, which he
wrote in the name of the church of Rome to the church at Corinth,
sedition having then arisen in the latter church. We are aware that this
epistle has been publicly read in very many churches both in old times,
and also in our own day.” The epistle before us thus appears to have
been read in numerous churches, as being almost on a level with the
canonical writings. And its place in the Alexandrian MS., immediately
after the inspired books, is in harmony with the position thus assigned
it in the primitive church. There does indeed appear a great difference
between it and the inspired writings in many respects, such as the
fanciful use sometimes made of Old Testament statements, the fabulous
stories which are accepted by its author, and the general diffuseness
and feebleness of style by which it is distinguished. But the high tone
of evangelical truth which pervades it, the simple and earnest appeals
which it makes to the heart and conscience, and the anxiety which its
writer so constantly shows to promote the best interests of the church
of Christ, still impart an undying charm to this precious relic of later
apostolic times.
THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS.[1]
CHAP. I.—_The Salutation. Praise of the Corinthians before the breaking
forth of schism among them._
The church of God which sojourns at Rome, to the church of God
sojourning at Corinth, to them that are called and sanctified by the
will of God, through our Lord Jesus Christ: Grace unto you, and peace,
from Almighty God through Jesus Christ, be multiplied.
Owing, dear brethren, to the sudden and successive calamitous events
which have happened to ourselves, we feel that we have been somewhat
tardy in turning our attention to the points respecting which you
consulted us; and especially to that shameful and detestable sedition,
utterly abhorrent to the elect of God, which a few rash and
self-confident persons have kindled to such a pitch of frenzy, that your
venerable and illustrious name, worthy to be universally loved, has
suffered grievous injury.[2] For who ever dwelt even for a short time
among you, and did not find your faith to be as fruitful of virtue as it
was firmly established?[3] Who did not admire the sobriety and
moderation of your godliness in Christ? Who did not proclaim the
magnificence of your habitual hospitality? And who did not rejoice over
your perfect and well-grounded knowledge? For ye did all things without
respect of persons, and walked in the commandments of God, being
obedient to those who had the rule over you, and giving all fitting
honour to the presbyters among you. Ye enjoined young men to be of a
sober and serious mind, ye instructed your wives to do all things with a
blameless, becoming, and pure conscience, loving their husbands as in
duty bound; and ye taught them that, living in the rule of obedience,
they should manage their household affairs becomingly, and be in every
respect marked by discretion.
CHAP. II.—_Praise of the Corinthians continued._
Moreover, ye were all distinguished by humility, and were in no respect
puffed up with pride, but yielded obedience rather than extorted it,[4]
and were more willing to give than to receive.[5] Content with the
provision which God had made for you, and carefully attending to His
words, ye were inwardly filled[6] with His doctrine, and His sufferings
were before your eyes. Thus a profound and abundant peace was given to
you all, and ye had an insatiable desire for doing good, while a full
outpouring of the Holy Spirit was upon you all. Full of holy designs, ye
did, with true earnestness of mind and a godly confidence, stretch forth
your hands to God Almighty, beseeching Him to be merciful unto you, if
ye had been guilty of any involuntary transgression. Day and night ye
were anxious for the whole brotherhood,[7] that the number of God’s
elect might be saved with mercy and a good conscience.[8] Ye were
sincere and uncorrupted, and forgetful of injuries between one another.
Every kind of faction and schism was abominable in your sight. Ye
mourned over the transgressions of your neighbours: their deficiencies
you deemed your own. Ye never grudged any act of kindness, being “ready
to every good work.”[9] Adorned by a thoroughly virtuous and religious
life, ye did all things in the fear of God. The commandments and
ordinances of the Lord were written upon the tablets of your hearts.[10]
CHAP. III.—_The sad state of the Corinthian church after sedition arose
in it from envy and emulation._
Every kind of honour and happiness[11] was bestowed upon you, and then
was fulfilled that which is written, “My beloved did eat and drink, and
was enlarged and became fat, and kicked.”[12] Hence flowed emulation and
envy, strife and sedition, persecution and disorder, war and captivity.
So the worthless rose up against the honoured, those of no reputation
against such as were renowned, the foolish against the wise, the young
against those advanced in years. For this reason righteousness and peace
are now far departed from you, inasmuch as every one abandons the fear
of God, and is become blind in His faith,[13] neither walks in the
ordinances of His appointment, nor acts a part becoming a Christian,[14]
but walks after his own wicked lusts, resuming the practice of an
unrighteous and ungodly envy, by which death itself entered into the
world.[15]
CHAP. IV.—_Many evils have already flowed from this source in ancient
times._
For thus it is written: “And it came to pass after certain days, that
Cain brought of the fruits of the earth a sacrifice unto God; and Abel
also brought of the firstlings of his sheep, and of the fat thereof. And
God had respect to Abel and to his offerings, but Cain and his
sacrifices He did not regard. And Cain was deeply grieved, and his
countenance fell. And God said to Cain, Why art thou grieved, and why is
thy countenance fallen? If thou offerest rightly, but dost not divide
rightly, hast thou not sinned? Be at peace: thine offering returns to
thyself, and thou shalt again possess it. And Cain said to Abel his
brother, Let us go into the field. And it came to pass, while they were
in the field, that Cain rose up against Abel his brother, and slew
him.”[16] Ye see, brethren, how envy and jealousy led to the murder of a
brother. Through envy, also, our father Jacob fled from the face of Esau
his brother.[17] Envy made Joseph be persecuted unto death, and to come
into bondage.[18] Envy compelled Moses to flee from the face of Pharaoh
king of Egypt, when he heard these words from his fellow-countryman,
“Who made thee a judge or a ruler over us? wilt thou kill me, as thou
didst kill the Egyptian yesterday?”[19] On account of envy, Aaron and
Miriam had to make their abode without the camp.[20] Envy brought down
Dathan and Abiram alive to Hades, through the sedition which they
excited against God’s servant Moses.[21] Through envy, David underwent
the hatred not only of foreigners, but was also persecuted by Saul king
of Israel.[22]
CHAP. V.—_No less evils have arisen from the same source in the most
recent times. The martyrdom of Peter and Paul._
But not to dwell upon ancient examples, let us come to the most recent
spiritual heroes.[23] Let us take the noble examples furnished in our
own generation. Through envy and jealousy, the greatest and most
righteous pillars [of the church] have been persecuted and put to
death.[24] Let us set before our eyes the illustrious[25] apostles.
Peter, through unrighteous envy, endured not one or two, but numerous
labours; and when he had at length suffered martyrdom, departed to the
place of glory due to him. Owing to envy, Paul also obtained the reward
of patient endurance, after being seven times thrown into captivity,[26]
compelled[27] to flee, and stoned. After preaching both in the east and
west, he gained the illustrious reputation due to his faith, having
taught righteousness to the whole world, and come to the extreme limit
of the west,[28] and suffered martyrdom under the prefects.[29] Thus was
he removed from the world, and went into the holy place, having proved
himself a striking example of patience.
CHAP. VI.—_Continuation. Several other martyrs._
To these men who spent their lives in the practice of holiness, there is
to be added a great multitude of the elect, who, having through envy
endured many indignities and tortures, furnished us with a most
excellent example. Through envy, those women, the Danaids[30] and Dircæ,
being persecuted, after they had suffered terrible and unspeakable
torments, finished the course of their faith with stedfastness,[31] and
though weak in body, received a noble reward. Envy has alienated wives
from their husbands, and changed that saying of our father Adam, “This
is now bone of my bones, and flesh of my flesh.”[32] Envy and strife
have overthrown great cities, and rooted up mighty nations.
CHAP. VII.—_An exhortation to repentance._
These things, beloved, we write unto you, not merely to admonish you of
your duty, but also to remind ourselves. For we are struggling on the
same arena, and the same conflict is assigned to both of us. Wherefore
let us give up vain and fruitless cares, and approach to the glorious
and venerable rule of our holy calling. Let us attend to what is good,
pleasing, and acceptable in the sight of Him who formed us. Let us look
stedfastly to the blood of Christ, and see how precious that blood is to
God,[33] which, having been shed for our salvation, has set the grace of
repentance before the whole world. Let us turn to every age that has
passed, and learn that, from generation to generation, the Lord has
granted a place of repentance to all such as would be converted unto
Him. Noah preached repentance, and as many as listened to him were
saved.[34] Jonah proclaimed destruction to the Ninevites;[35] but they,
repenting of their sins, propitiated God by prayer, and obtained
salvation, although they were aliens [to the covenant] of God.
CHAP. VIII.—_Continuation respecting repentance._
The ministers of the grace of God have, by the Holy Spirit, spoken of
repentance; and the Lord of all things has himself declared with an oath
regarding it, “As I live, saith the Lord, I desire not the death of the
sinner, but rather his repentance;”[36] adding, moreover, this gracious
declaration, “Repent, O house of Israel, of your iniquity.[37] Say to
the children of my people, Though your sins reach from earth to heaven,
and though they be redder[38] than scarlet, and blacker than sackcloth,
yet if ye turn to me with your whole heart, and say, Father! I will
listen to you, as to a holy[39] people.” And in another place He speaks
thus: “Wash you, and become clean; put away the wickedness of your souls
from before mine eyes; cease from your evil ways, and learn to do well;
seek out judgment, deliver the oppressed, judge the fatherless, and see
that justice is done to the widow; and come, and let us reason together.
He declares, Though your sins be like crimson, I will make them white as
snow; though they be like scarlet, I will whiten them like wool. And if
ye be willing and obey me, ye shall eat the good of the land; but if ye
refuse, and will not hearken unto me, the sword shall devour you, for
the mouth of the Lord hath spoken these things.”[40] Desiring,
therefore, that all His beloved should be partakers of repentance, He
has, by His almighty will, established [these declarations].
CHAP. IX.—_Examples of the saints._
Wherefore, let us yield obedience to His excellent and glorious will;
and imploring His mercy and loving-kindness, while we forsake all
fruitless labours,[41] and strife, and envy, which leads to death, let
us turn and have recourse to His compassions. Let us stedfastly
contemplate those who have perfectly ministered to his excellent glory.
Let us take (for instance) Enoch, who, being found righteous in
obedience, was translated, and death was never known to happen to
him.[42] Noah, being found faithful, preached regeneration to the world
through his ministry; and the Lord saved by him the animals which, with
one accord, entered into the ark.
CHAP. X.—_Continuation of the above._
Abraham, styled “the friend,”[43] was found faithful, inasmuch as he
rendered obedience to the words of God. He, in the exercise of
obedience, went out from his own country, and from his kindred, and from
his father’s house, in order that, by forsaking a small territory, and a
weak family, and an insignificant house, he might inherit the promises
of God. For God said to him, “Get thee out from thy country, and from
thy kindred, and from thy father’s house, into the land which I shall
show thee. And I will make thee a great nation, and will bless thee, and
make thy name great, and thou shalt be blessed. And I will bless them
that bless thee, and curse them that curse thee; and in thee shall all
the families of the earth be blessed.”[44] And again, on his departing
from Lot, God said to him, “Lift up thine eyes, and look from the place
where thou now art, northward, and southward, and eastward, and
westward; for all the land which thou seest, to thee will I give it, and
to thy seed for ever. And I will make thy seed as the dust of the earth,
[so that] if a man can number the dust of the earth, then shall thy seed
also be numbered.”[45] And again [the Scripture] saith, “God brought
forth Abram, and spake unto him, Look up now to heaven, and count the
stars if thou be able to number them; so shall thy seed be. And Abram
believed God, and it was counted to him for righteousness.”[46] On
account of his faith and hospitality, a son was given him in his old
age; and in the exercise of obedience, he offered him as a sacrifice to
God on one of the mountains which He showed him.[47]
CHAP. XI.—_Continuation. Lot._
On account of his hospitality and godliness, Lot was saved out of Sodom
when all the country round was punished by means of fire and brimstone,
the Lord thus making it manifest that He does not forsake those that
hope in Him, but gives up such as depart from Him to punishment and
torture.[48] For Lot’s wife, who went forth with him, being of a
different mind from himself, and not continuing in agreement with him
[as to the command which had been given them], was made an example of,
so as to be a pillar of salt unto this day.[49] This was done that all
might know that those who are of a double mind, and who distrust the
power of God, bring down judgment on themselves,[50] and become a sign
to all succeeding generations.
CHAP. XII.—_The rewards of faith and hospitality. Rahab._
On account of her faith and hospitality, Rahab the harlot was saved. For
when spies were sent by Joshua, the son of Nun, to Jericho, the king of
the country ascertained that they were come to spy out their land, and
sent men to seize them, in order that, when taken, they might be put to
death. But the hospitable Rahab receiving them, concealed them on the
roof of her house under some stalks of flax. And when the men sent by
the king arrived and said, “There came men unto thee who are to spy out
our land; bring them forth, for so the king commands,” she answered
them, “The two men whom ye seek came unto me, but quickly departed again
and are gone,” thus not discovering the spies to them. Then she said to
the men, “I know assuredly that the Lord your God hath given you this
city, for the fear and dread of you have fallen on its inhabitants. When
therefore ye shall have taken it, keep ye me and the house of my father
in safety.” And they said to her, “It shall be as thou hast spoken to
us. As soon, therefore, as thou knowest that we are at hand, thou shalt
gather all thy family under thy roof, and they shall be preserved, but
all that are found outside of thy dwelling shall perish.”[51] Moreover,
they gave her a sign to this effect, that she should hang forth from her
house a scarlet thread. And thus they made it manifest that redemption
should flow through the blood of the Lord to all them that believe and
hope in God.[52] Ye see, beloved, that there was not only faith, but
prophecy, in this woman.
CHAP. XIII.—_An exhortation to humility._
Let us therefore, brethren, be of humble mind, laying aside all
haughtiness, and pride, and foolishness, and angry feelings; and let us
act according to that which is written (for the Holy Spirit saith, “Let
not the wise man glory in his wisdom, neither let the mighty man glory
in his might, neither let the rich man glory in his riches; but let him
that glorieth glory in the Lord, in diligently seeking Him, and doing
judgment and righteousness”[53]), being especially mindful of the words
of the Lord Jesus which He spake, teaching us meekness and
long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain
mercy; forgive, that it may be forgiven to you; as ye do, so shall it be
done unto you; as ye judge, so shall ye be judged; as ye are kind, so
shall kindness be shown to you; with what measure ye mete, with the same
it shall be measured to you.”[54] By this precept and by these rules let
us stablish ourselves, that we walk with all humility in obedience to
His holy words. For the holy word saith, “On whom shall I look, but on
him that is meek and peaceable, and that trembleth at my words?”[55]
CHAP. XIV.—_We should obey God rather than the authors of sedition._
It is right and holy therefore, men and brethren, rather to obey God
than to follow those who, through pride and sedition, have become the
leaders of a detestable emulation. For we shall incur no slight injury,
but rather great danger, if we rashly yield ourselves to the
inclinations of men who aim at exciting strife and tumults, so as to
draw us away from what is good. Let us be kind one to another after the
pattern of the tender mercy and benignity of our Creator. For it is
written, “The kind-hearted shall inhabit the land, and the guiltless
shall be left upon it, but transgressors shall be destroyed from off the
face of it.”[56] And again [the Scripture] saith, “I saw the ungodly
highly exalted, and lifted up like the cedars of Lebanon: I passed by,
and, behold, he was not; and I diligently sought his place, and could
not find it. Preserve innocence, and look on equity: for there shall be
a remnant to the peaceable man.”[57]
CHAP. XV.—_We must adhere to those who cultivate peace, not to those who
merely pretend to do so._
Let us cleave, therefore, to those who cultivate peace with godliness,
and not to those who hypocritically profess to desire it. For [the
Scripture] saith in a certain place, “This people honoureth me with
their lips, but their heart is far from me.”[58] And again: “They bless
with their mouth, but curse with their heart.”[59] And again it saith,
“They loved Him with their mouth, and lied to Him with their tongue; but
their heart was not right with Him, neither were they faithful in His
covenant.”[60] “Let the deceitful lips become silent,”[61] [and “let the
Lord destroy all the lying lips,[62]] and the boastful tongue of those
who have said, Let us magnify our tongue; our lips are our own; who is
lord over us? For the oppression of the poor, and for the sighing of the
needy, will I now arise, saith the Lord: I will place him in safety; I
will deal confidently with him.”[63]
CHAP. XVI.—_Christ as an example of humility._
For Christ is of those who are humble-minded, and not of those who exalt
themselves over His flock. Our Lord Jesus Christ, the Sceptre of the
majesty of God, did not come in the pomp of pride or arrogance, although
He might have done so, but in a lowly condition, as the Holy Spirit had
declared regarding Him. For He says, “Lord, who hath believed our
report, and to whom is the arm of the Lord revealed? We have declared
[our message] in His presence: He is, as it were, a child, and like a
root in thirsty ground; He has no form nor glory, yea, we saw Him, and
He had no form nor comeliness; but His form was without eminence, yea,
deficient in comparison with the [ordinary] form of men. He is a man
exposed to stripes and suffering, and acquainted with the endurance of
grief: for His countenance was turned away; He was despised, and not
esteemed. He bears our iniquities, and is in sorrow for our sakes; yet
we supposed that [on His own account] He was exposed to labour, and
stripes, and affliction. But He was wounded for our transgressions, and
bruised for our iniquities. The chastisement of our peace was upon Him,
and by His stripes we were healed. All we, like sheep, have gone astray;
[every] man has wandered in his own way; and the Lord has delivered Him
up for our sins, while He in the midst of His sufferings openeth not His
mouth. He was brought as a sheep to the slaughter, and as a lamb before
her shearer is dumb, so He openeth not His mouth. In His humiliation His
judgment was taken away; who shall declare His generation? for His life
is taken from the earth. For the transgressions of my people was He
brought down to death. And I will give the wicked for His sepulchre, and
the rich for His death,[64] because He did no iniquity, neither was
guile found in His mouth. And the Lord is pleased to purify Him by
stripes.[65] If ye make[66] an offering for sin, your soul shall see a
long-lived seed. And the Lord is pleased to relieve Him of the
affliction of His soul, to show Him light, and to form Him with
understanding,[67] to justify the Just One who ministereth well to many;
and He Himself shall carry their sins. On this account He shall inherit
many, and shall divide the spoil of the strong; because His soul was
delivered to death, and He was reckoned among the transgressors, and He
bare the sins of many, and for their sins was He delivered.”[68] And
again He saith, “I am a worm, and no man; a reproach of men, and
despised of the people. All that see me have derided me; they have
spoken with their lips; they have wagged their head, [saying] He hoped
in God, let Him deliver Him, let Him save Him, since He delighteth in
Him.”[69] Ye see, beloved, what is the example which has been given us;
for if the Lord thus humbled Himself, what shall we do who have through
Him come under the yoke of His grace?
CHAP. XVII.—_The saints as examples of humility._
Let us be imitators also of those who in goat-skins and sheep-skins[70]
went about proclaiming the coming of Christ; I mean Elijah, Elisha, and
Ezekiel among the prophets, with those others to whom a like testimony
is borne [in Scripture]. Abraham was specially honoured, and was called
the friend of God; yet he, earnestly regarding the glory of God, humbly
declared, “I am but dust and ashes.”[71] Moreover, it is thus written of
Job, “Job was a righteous man, and blameless, truthful, God-fearing, and
one that kept himself from all evil.”[72] But bringing an accusation
against himself, he said, “No man is free from defilement, even if his
life be but of one day.”[73] Moses was called faithful in all God’s
house;[74] and through his instrumentality, God punished Egypt[75] with
plagues and tortures. Yet he, though thus greatly honoured, did not
adopt lofty language, but said, when the divine oracle came to him out
of the bush, “Who am I, that Thou sendest me? I am a man of a feeble
voice and a slow tongue.”[76] And again he said, “I am but as the smoke
of a pot.”[77]
CHAP. XVIII.—_David as an example of humility._
But what shall we say concerning David, to whom such testimony was
borne, and of whom[78] God said, “I have found a man after mine own
heart, David the son of Jesse; and in everlasting mercy have I anointed
him?”[79] Yet this very man saith to God, “Have mercy on me, O Lord,
according to Thy great mercy; and according to the multitude of Thy
compassions, blot out my transgression. Wash me still more from mine
iniquity, and cleanse me from my sin. For I acknowledge mine iniquity,
and my sin is ever before me. Against Thee only have I sinned, and done
that which is evil in Thy sight; that Thou mayest be justified in Thy
sayings, and mayest overcome when Thou[80] art judged. For, behold, I
was conceived in transgressions, and in sins did my mother conceive me.
For, behold, Thou hast loved truth; the secret and hidden things of
wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I
shall be cleansed; Thou shalt wash me, and I shall be whiter than snow.
Thou shalt make me to hear joy and gladness; my bones, which have been
humbled, shall exult. Turn away Thy face from my sins, and blot out all
mine iniquities. Create in me a clean heart, O God, and renew a right
spirit within me.[81] Cast me not away from Thy presence, and take not
Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and
establish me by Thy governing Spirit. I will teach transgressors Thy
ways, and the ungodly shall be converted unto Thee. Deliver me from
blood-guiltiness,[82] O God, the God of my salvation: my tongue shall
exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my
lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I
would have given it; Thou wilt not delight in burnt-offerings. The
sacrifice [acceptable] to God is a bruised spirit; a broken and a
contrite heart God will not despise.”[83]
CHAP. XIX.—_Imitating these examples, let us seek after peace._
Thus the humility and godly submission of so great and illustrious men
have rendered not only us, but also all the generations before us,
better; even as many as have received His oracles in fear and truth.
Wherefore, having so many great and glorious examples set before us, let
us turn again to the practice of that peace which from the beginning was
the mark set before us;[84] and let us look stedfastly to the Father and
Creator of the universe, and cleave to His mighty and surpassingly great
gifts and benefactions of peace. Let us contemplate Him with our
understanding, and look with the eyes of our soul to His long-suffering
will. Let us reflect how free from wrath He is towards all His creation.
CHAP. XX.—_The peace and harmony of the universe._
The heavens, revolving under His government, are subject to Him in
peace. Day and night run the course appointed by Him, in no wise
hindering each other. The sun and moon, with the companies of the stars,
roll on in harmony according to His command, within their prescribed
limits, and without any deviation. The fruitful earth, according to His
will, brings forth food in abundance, at the proper seasons, for man and
beast and all the living beings upon it, never hesitating, nor changing
any of the ordinances which He has fixed. The unsearchable places of
abysses, and the indescribable arrangements of the lower world, are
restrained by the same laws. The vast unmeasurable sea, gathered
together by His working into various basins,[85] never passes beyond the
bounds placed around it, but does as He has commanded. For He said,
“Thus far shalt thou come, and thy waves shall be broken within
thee.”[86] The ocean, impassable to man, and the worlds beyond it, are
regulated by the same enactments of the Lord. The seasons of spring,
summer, autumn, and winter, peacefully give place to one another. The
winds in their several quarters[87] fulfil, at the proper time, their
service without hindrance. The ever-flowing fountains, formed both for
enjoyment and health, furnish without fail their breasts for the life of
men. The very smallest of living beings meet together in peace and
concord. All these the great Creator and Lord of all has appointed to
exist in peace and harmony; while He does good to all, but most
abundantly to us who have fled for refuge to His compassions through
Jesus Christ our Lord, to whom be glory and majesty for ever and ever.
Amen.
CHAP. XXI.—_Let us obey God, and not the authors of sedition._
Take heed, beloved, lest His many kindnesses lead to the condemnation of
us all. [For thus it must be] unless we walk worthy of Him, and with one
mind do those things which are good and well-pleasing in His sight. For
[the Scripture] saith in a certain place, “The Spirit of the Lord is a
candle searching the secret parts of the belly.”[88] Let us reflect how
near He is, and that none of the thoughts or reasonings in which we
engage are hid from Him. It is right, therefore, that we should not
leave the post which His will has assigned us. Let us rather offend
those men who are foolish, and inconsiderate, and lifted up, and who
glory in the pride of their speech, than [offend] God. Let us reverence
the Lord Jesus Christ, whose blood was given for us; let us esteem those
who have the rule over us;[89] let us honour the aged[90] among us; let
us train up the young men in the fear of God; let us direct our wives to
that which is good. Let them exhibit the lovely habit of purity [in all
their conduct]; let them show forth the sincere disposition of meekness;
let them make manifest the command which they have of their tongue, by
their manner[91] of speaking; let them display their love, not by
preferring[92] one to another, but by showing equal affection to all
that piously fear God. Let your children be partakers of true Christian
training; let them learn of how great avail humility is with God—how
much the spirit of pure affection can prevail with Him—how excellent and
great His fear is, and how it, saves all those who walk in[93] it with a
pure mind. For He is a Searcher of the thoughts and desires [of the
heart]: His breath is in us; and when He pleases, He will take it away.
CHAP. XXII.—_These exhortations are confirmed by the Christian faith,
which proclaims the misery of sinful conduct._
Now the faith which is in Christ confirms all these [admonitions]. For
He Himself by the Holy Ghost thus addresses us: “Come, ye children,
hearken unto me; I will teach you the fear of the Lord. What man is he
that desireth life, and loveth to see good days? Keep thy tongue from
evil, and thy lips from speaking guile. Depart from evil, and do good;
seek peace, and pursue it. The eyes of the Lord are upon the righteous,
and His ears are [open] unto their prayers. The face of the Lord is
against them that do evil, to cut off the remembrance of them from the
earth. The righteous cried, and the Lord heard him, and delivered him
out of all his troubles.”[94] “Many are the stripes [appointed for] the
wicked; but mercy shall compass those about who hope in the Lord.”[95]
CHAP. XXIII.—_Be humble, and believe that Christ will come again._
The all-merciful and beneficent Father has bowels [of compassion]
towards those that fear Him, and kindly and lovingly bestows His favours
upon those who come to Him with a simple mind. Wherefore let us not be
double-minded; neither let our soul be lifted[96] up on account of His
exceedingly great and glorious gifts. Far from us be that which is
written, “Wretched are they who are of a double mind, and of a doubting
heart; who say, These things we have heard even in the times of our
fathers; but, behold, we have grown old, and none of them has happened
unto us.”[97] Ye foolish ones! compare yourselves to a tree: take [for
instance] the vine. First of all, it sheds its leaves, then it buds,
next it puts forth leaves, and then it flowers; after that comes the
sour grape, and then follows the ripened fruit. Ye perceive how in a
little time the fruit of a tree comes to maturity. Of a truth, soon and
suddenly shall His will be accomplished, as the Scripture also bears
witness, saying, “Speedily will He come, and will not tarry;”[98] and,
“The Lord shall suddenly come to His temple, even the Holy One, for whom
ye look.”[99]
CHAP. XXIV.—_God continually shows us in nature that there will be a
resurrection._
Let us consider, beloved, how the Lord continually proves to us that
there shall be a future resurrection, of which He has rendered the Lord
Jesus Christ the first-fruits[100] by raising Him from the dead. Let us
contemplate, beloved, the resurrection which is at all times taking
place. Day and night declare to us a resurrection. The night sinks to
sleep, and the day arises; the day [again] departs, and the night comes
on. Let us behold the fruits [of the earth], how the sowing of grain
takes place. The sower[101] goes forth, and casts it into the ground;
and the seed being thus scattered, though dry and naked when it fell
upon the earth, is gradually dissolved. Then out of its dissolution the
mighty power of the providence of the Lord raises it up again, and from
one seed many arise and bring forth fruit.
CHAP. XXV.—_The phœnix an emblem of our resurrection._
Let us consider that wonderful sign [of the resurrection] which takes
place in eastern lands, that is, in Arabia and the countries round
about. There is a certain bird which is called a phœnix. This is the
only one of its kind, and lives five hundred years. And when the time of
its dissolution draws near that it must die, it builds itself a nest of
frankincense, and myrrh, and other spices, into which, when the time is
fulfilled, it enters and dies. But as the flesh decays a certain kind of
worm is produced, which, being nourished by the juices of the dead bird,
brings forth feathers. Then, when it has acquired strength, it takes up
that nest in which are the bones of its parent, and bearing these it
passes from the land of Arabia into Egypt, to the city called
Heliopolis. And, in open day, flying in the sight of all men, it places
them on the altar of the sun, and having done this, hastens back to its
former abode. The priests then inspect the registers of the dates, and
find that it has returned exactly as the five hundredth year was
completed.[102]
CHAP. XXVI.—_We shall rise again, then, as the Scripture also
testifies._
Do we then deem it any great and wonderful thing for the Maker of all
things to raise up again those that have piously served Him in the
assurance of a good faith, when even by a bird He shows us the
mightiness of His power to fulfil His promise?[103] For [the Scripture]
saith in a certain place, “Thou shalt raise me up, and I shall confess
unto Thee;”[104] and again, “I laid me down, and slept; I awaked,
because Thou art with me;”[105] and again, Job says, “Thou shalt raise
up this flesh of mine, which has suffered all these things.”[106]
CHAP. XXVII.—_In the hope of the resurrection, let us cleave to the
omnipotent and omniscient God._
Having then this hope, let our souls be bound to Him who is faithful in
His promises, and just in His judgments. He who has commanded us not to
lie, shall much more Himself not lie; for nothing is impossible with
God, except to lie.[107] Let His faith therefore be stirred up again
within us, and let us consider that all things are nigh unto Him. By the
word of His might[108] He established all things, and by His word He can
overthrow them. “Who shall say unto Him, What hast thou done? or, Who
shall resist the power of His strength?”[109] When and as He pleases He
will do all things, and none of the things determined by Him shall pass
away.[110] All things are open before Him, and nothing can be hidden
from His counsel. “The heavens[111] declare the glory of God, and the
firmament showeth His handy-work. Day unto day uttereth speech, and
night unto night showeth knowledge. And there are no words or speeches
of which the voices are not heard.”[112]
CHAP. XXVIII.—_God sees all things: therefore let us avoid
transgression._
Since then all things are seen and heard [by God], let us fear Him, and
forsake those wicked works which proceed from evil desires;[113] so
that, through His mercy, we may be protected from the judgments to come.
For whither can any of us flee from His mighty hand? Or what world will
receive any of those who run away from Him? For the Scripture saith in a
certain place, “Whither shall I go, and where shall I be hid from Thy
presence? If I ascend into heaven, Thou art there; if I go away even to
the uttermost parts of the earth, there is Thy right hand; if I make my
bed in the abyss, there is Thy Spirit.”[114] Whither, then, shall any
one go, or where shall he escape from Him who comprehends all things?
CHAP. XXIX.—_Let us also draw near to God in purity of heart._
Let us then draw near to Him with holiness of spirit, lifting up pure
and undefiled hands unto Him, loving our gracious and merciful Father,
who has made us partakers in the blessings of His elect.[115] For thus
it is written, “When the Most High divided the nations, when He
scattered[116] the sons of Adam, He fixed the bounds of the nations
according to the number of the angels of God. His people Jacob became
the portion of the Lord, and Israel the lot of His inheritance.”[117]
And in another place [the Scripture] saith, “Behold, the Lord taketh
unto Himself a nation out of the midst of the nations, as a man takes
the first-fruits of his threshing-floor; and from that nation shall come
forth the Most Holy.”[118]
CHAP. XXX.—_Let us do those things that please God, and flee from those
He hates, that we may be blessed._
Seeing, therefore, that we are the portion of the Holy One, let us do
all those things which pertain to holiness, avoiding all evil-speaking,
all abominable and impure embraces, together with all drunkenness,
seeking after change,[119] all abominable lusts, detestable adultery,
and execrable pride. “For God,” saith [the Scripture], “resisteth the
proud, but giveth grace to the humble.”[120] Let us cleave, then, to
those to whom grace has been given by God. Let us clothe ourselves with
concord and humility, ever exercising self-control, standing far off
from all whispering and evil-speaking, being justified by our works, and
not our words. For [the Scripture] saith, “He that speaketh much, shall
also hear much in answer. And does he that is ready in speech deem
himself righteous? Blessed is he that is born of woman, who liveth but a
short time: be not given to much speaking.”[121] Let our praise be in
God, and not of ourselves; for God hateth those that commend themselves.
Let testimony to our good deeds be borne by others, as it was in the
case of our righteous forefathers. Boldness, and arrogance, and audacity
belong to those that are accursed of God; but moderation, humility, and
meekness to such as are blessed by Him.
CHAP. XXXI.—_Let us see by what means we may obtain the divine
blessing._
Let us cleave then to His blessing, and consider what are the means[122]
of possessing it. Let us think[123] over the things which have taken
place from the beginning. For what reason was our father Abraham
blessed? was it not because he wrought righteousness and truth through
faith?[124] Isaac, with perfect confidence, as if knowing what was to
happen,[125] cheerfully yielded himself as a sacrifice.[126] Jacob,
through reason[127] of his brother, went forth with humility from his
own land, and came to Laban and served him; and there was given to him
the sceptre of the twelve tribes of Israel.
CHAP. XXXII.—_We are justified not by our own works, but by faith._
Whosoever will candidly consider each particular, will recognise the
greatness of the gifts which were given by him.[128] For from him[129]
have sprung the priests and all the Levites who minister at the altar of
God. From him also [was descended] our Lord Jesus Christ according to
the flesh.[130] From him [arose] kings, princes, and rulers of the race
of Judah. Nor are his other tribes in small glory, inasmuch as God had
promised, “Thy seed shall be as the stars of heaven.”[131] All these,
therefore, were highly honoured, and made great, not for their own sake,
or for their own works, or for the righteousness which they wrought, but
through the operation of His will. And we, too, being called by His will
in Christ Jesus, are not justified by ourselves, nor by our own wisdom,
or understanding, or godliness, or works which we have wrought in
holiness of heart; but by that faith through which, from the beginning,
Almighty God has justified all men; to whom be glory for ever and ever.
Amen.
CHAP. XXXIII.—_But let us not give up the practice of good works and
love. God Himself is an example to us of good works._
What shall we do, then, brethren? Shall we become slothful in
well-doing, and cease from the practice of love? God forbid that any
such course should be followed by us! But rather let us hasten with all
energy and readiness of mind to perform every good work. For the Creator
and Lord of all Himself rejoices in His works. For by His infinitely
great power He established the heavens, and by His incomprehensible
wisdom He adorned them. He also divided the earth from the water which
surrounds it, and fixed it upon the immoveable foundation of His own
will. The animals also which are upon it He commanded by His own
word[132] into existence. So likewise, when He had formed the sea, and
the living creatures which are in it, He enclosed them [within their
proper bounds] by His own power. Above all,[133] with His holy and
undefiled hands He formed man, the most excellent [of His creatures],
and truly great through the understanding given him—the express likeness
of His own image. For thus says God: “Let us make man in our image, and
after our likeness. So God made man; male and female He created
them.”[134] Having thus finished all these things, He approved them, and
blessed them, and said, “Increase and multiply.”[135] We see,[136] then,
how all righteous men have been adorned with good works, and how the
Lord Himself, adorning Himself with His works, rejoiced. Having
therefore such an example, let us without delay accede to His will, and
let us work the work of righteousness with our whole strength.
CHAP. XXXIV.—_Great is the reward of good works with God. Joined
together in harmony, let us implore that reward from Him._
The good servant[137] receives the bread of his labour with confidence;
the lazy and slothful cannot look his employer in the face. It is
requisite, therefore, that we be prompt in the practice of well-doing;
for of Him are all things. And thus He forewarns us: “Behold, the Lord
[cometh], and His reward is before His face, to render to every man
according to his work.”[138] He exhorts us, therefore, with our whole
heart to attend to this,[139] that we be not lazy or slothful in any
good work. Let our boasting and our confidence be in Him. Let us submit
ourselves to His will. Let us consider the whole multitude of His
angels, how they stand ever ready to minister to His will. For the
Scripture saith, “Ten thousand times ten thousand stood around Him, and
thousands of thousands ministered unto Him,[140] and cried, Holy, holy,
holy, [is] the Lord of Sabaoth; the whole creation is full of His
glory.”[141] And let us therefore, conscientiously gathering together in
harmony, cry to Him earnestly, as with one mouth, that we may be made
partakers of His great and glorious promises. For [the Scripture] saith,
“Eye hath not seen, nor ear heard, neither have entered into the heart
of man, the things which He hath prepared for them that wait for
Him.”[142]
CHAP. XXXV.—_Immense is this reward. How shall we obtain it?_
How blessed and wonderful, beloved, are the gifts of God! Life in
immortality, splendour in righteousness, truth in perfect
confidence,[143] faith in assurance, self-control in holiness! And all
these fall under the cognizance of our understandings [now]; what then
shall those things be which are prepared for such as wait for Him? The
Creator and Father of all worlds,[144] the Most Holy, alone knows their
amount and their beauty. Let us therefore earnestly strive to be found
in the number of those that wait for Him, in order that we may share in
His promised gifts. But how, beloved, shall this be done? If our
understanding be fixed by faith towards God; if we earnestly seek the
things which are pleasing and acceptable to Him; if we do the things
which are in harmony with His blameless will; and if we follow the way
of truth, casting away from us all unrighteousness and iniquity, along
with all covetousness, strife, evil practices, deceit, whispering, and
evil-speaking, all hatred of God, pride and haughtiness, vainglory and
ambition.[145] For they that do such things are hateful to God; and not
only they that do them, but also those that take pleasure in them that
do them.[146] For the Scripture saith, “But to the sinner God said,
Wherefore dost thou declare my statutes, and take my covenant into thy
mouth, seeing thou hatest instruction, and castest my words behind thee?
When thou sawest a thief, thou consentedst with[147] him, and didst make
thy portion with adulterers. Thy mouth has abounded with wickedness, and
thy tongue contrived[148] deceit. Thou sittest, and speakest against thy
brother; thou slanderest[149] thine own mother’s son. These things thou
hast done, and I kept silence; thou thoughtest, wicked one, that I
should be like to thyself. But I will reprove thee, and set thyself
before thee. Consider now these things, ye that forget God, lest He tear
you in pieces, like a lion, and there be none to deliver. The sacrifice
of praise will glorify me, and a way is there by which I will show him
the salvation of God.”[150]
CHAP. XXXVI.—_All blessings are given to us through Christ._
This is the way, beloved, in which we find our Saviour,[151] even Jesus
Christ, the High Priest of all our offerings, the defender and helper of
our infirmity. By Him we look up to the heights of heaven. By Him we
behold, as in a glass, His immaculate and most excellent visage. By Him
are the eyes of our hearts opened. By Him our foolish and darkened
understanding blossoms[152] up anew towards His marvellous light. By Him
the Lord has willed that we should taste of immortal knowledge,[153]
“who, being the brightness of His majesty, is by so much greater than
the angels, as He hath by inheritance obtained a more excellent name
than they.”[154] For it is thus written, “Who maketh His angels spirits,
and His ministers a flame of fire.”[155] But concerning His Son[156] the
Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of
me, and I will give Thee the heathen for Thine inheritance, and the
uttermost parts of the earth for Thy possession.”[157] And again He
saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy
footstool.”[158] But who are His enemies? All the wicked, and those who
set themselves to oppose the will of God.[159]
CHAP. XXXVII.—_Christ is our Leader, and we His soldiers._
Let us then, men and brethren, with all energy act the part of soldiers,
in accordance with His holy commandments. Let us consider those who
serve under our generals, with what order, obedience, and submissiveness
they perform the things which are commanded them. All are not prefects,
nor commanders of a thousand, nor of a hundred, nor of fifty, nor the
like, but each one in his own rank performs the things commanded by the
king and the generals. The great cannot subsist without the small, nor
the small without the great. There is a kind of mixture in all things,
and thence arises mutual advantage.[160] Let us take our body for an
example.[161] The head is nothing without the feet, and the feet are
nothing without the head; yea, the very smallest members of our body are
necessary and useful to the whole body. But all work[162] harmoniously
together, and are under one common rule[163] for the preservation of the
whole body.
CHAP. XXXVIII.—_Let the members of the church submit themselves, and no
one exalt himself above another._
Let our whole body, then, be preserved in Christ Jesus; and let every
one be subject to his neighbour, according to the special gift[164]
bestowed upon him. Let the strong not despise the weak, and let the weak
show respect unto the strong. Let the rich man provide for the wants of
the poor; and let the poor man bless God, because He hath given him one
by whom his need may be supplied. Let the wise man display his wisdom,
not by [mere] words, but through good deeds. Let the humble not bear
testimony to himself, but leave witness to be borne to him by
another.[165] Let him that is pure in the flesh not grow proud[166] of
it, and boast, knowing that it was another who bestowed on him the gift
of continence. Let us consider, then, brethren, of what matter we were
made,—who and what manner of beings we came into the world, as it were
out of a sepulchre, and from utter darkness.[167] He who made us and
fashioned us, having prepared His bountiful gifts for us before we were
born, introduced us into His world. Since, therefore, we receive all
these things from Him, we ought for everything to give Him thanks; to
whom be glory for ever and ever. Amen.
CHAP. XXXIX.—_There is no reason for self-conceit._
Foolish and inconsiderate men, who have neither wisdom[168] nor
instruction, mock and deride us, being eager to exalt themselves in
their own conceits. For what can a mortal man do? or what strength is
there in one made out of the dust? For it is written, “There was no
shape before mine eyes, only I heard a sound,[169] and a voice [saying],
What then? Shall a man be pure before the Lord? or shall such an one be
[counted] blameless in his deeds, seeing He does not confide in His
servants, and has charged[170] even His angels with perversity? The
heaven is not clean in His sight: how much less they that dwell in
houses of clay, of which also we ourselves were made! He smote them as a
moth; and from morning even until evening they endure not. Because they
could furnish no assistance to themselves, they perished. He breathed
upon them, and they died, because they had no wisdom. But call now, if
any one will answer thee, or if thou wilt look to any of the holy
angels; for wrath destroys the foolish man, and envy killeth him that is
in error. I have seen the foolish taking root, but their habitation was
presently consumed. Let their sons be far from safety; let them be
despised[171] before the gates of those less than themselves, and there
shall be none to deliver. For what was prepared for them, the righteous
shall eat; and they shall not be delivered from evil.”[172]
CHAP. XL.—_Let us preserve in the church the order appointed by God._
These things therefore being manifest to us, and since we look into the
depths of the divine knowledge, it behoves us to do all things in [their
proper] order, which the Lord has commanded us to perform at stated
times.[173] He has enjoined offerings [to be presented] and service to
be performed [to Him], and that not thoughtlessly or irregularly, but at
the appointed times and hours. Where and by whom He desires these things
to be done, He Himself has fixed by His own supreme will, in order that
all things being piously done according to His good pleasure, may be
acceptable unto Him.[174] Those, therefore, who present their offerings
at the appointed times, are accepted and blessed; for inasmuch as they
follow the laws of the Lord, they sin not. For his own peculiar services
are assigned to the high priest, and their own proper place is
prescribed to the priests, and their own special ministrations devolve
on the Levites. The layman is bound by the laws that pertain to laymen.
CHAP. XLI.—_Continuation of the same subject._
Let every one of you, brethren, give thanks to God in his own order,
living in all good conscience, with becoming gravity, and not going
beyond the rule of the ministry prescribed to him. Not in every place,
brethren, are the daily sacrifices offered, or the peace-offerings, or
the sin-offerings and the trespass-offerings, but in Jerusalem only. And
even there they are not offered in any place, but only at the altar
before the temple, that which is offered being first carefully examined
by the high priest and the ministers already mentioned. Those,
therefore, who do anything beyond that which is agreeable to His will,
are punished with death. Ye see,[175] brethren, that the greater the
knowledge that has been vouchsafed to us, the greater also is the danger
to which we are exposed.
CHAP. XLII.—_The order of ministers in the church._
The apostles have preached the gospel to us from[176] the Lord Jesus
Christ; Jesus Christ [has done so] from[177] God. Christ therefore was
sent forth by God, and the apostles by Christ. Both these
appointments,[178] then, were made in an orderly way, according to the
will of God. Having therefore received their orders, and being fully
assured by the resurrection of our Lord Jesus Christ, and
established[179] in the word of God, with full assurance of the Holy
Ghost, they went forth proclaiming that the kingdom of God was at hand.
And thus preaching through countries and cities, they appointed the
first fruits [of their labours], having first proved them by the
Spirit,[180] to be bishops and deacons of those who should afterwards
believe. Nor was this any new thing, since indeed many ages before it
was written concerning bishops and deacons. For thus saith the Scripture
in a certain place, “I will appoint their bishops[181] in righteousness,
and their deacons[182] in faith.”[183]
CHAP. XLIII.—_Moses of old stilled the contention which arose concerning
the priestly dignity._
And what wonder is it if those in Christ who were entrusted with such a
duty by God, appointed those [ministers] before mentioned, when the
blessed Moses also, “a faithful servant in all his house,”[184] noted
down in the sacred books all the injunctions which were given him, and
when the other prophets also followed him, bearing witness with one
consent to the ordinances which he had appointed? For, when rivalry
arose concerning the priesthood, and the tribes were contending among
themselves as to which of them should be adorned with that glorious
title, he commanded the twelve princes of the tribes to bring him their
rods, each one being inscribed with the name[185] of the tribe. And he
took them and bound them [together], and sealed them with the rings of
the princes of the tribes, and laid them up in the tabernacle of witness
on the table of God. And having shut the doors of the tabernacle, he
sealed the keys, as he had done the rods, and said to them, Men and
brethren, the tribe whose rod shall blossom has God chosen to fulfil the
office of the priesthood, and to minister unto Him. And when the morning
was come, he assembled all Israel, six hundred thousand men, and showed
the seals to the princes of the tribes, and opened the tabernacle of
witness, and brought forth the rods. And the rod of Aaron was found not
only to have blossomed, but to bear fruit upon it.[186] What think ye,
beloved? Did not Moses know beforehand that this would happen?
Undoubtedly he knew; but he acted thus, that there might be no sedition
in Israel, and that the name of the true and only God might be
glorified; to whom be glory for ever and ever. Amen.
CHAP. XLIV.—_The ordinances of the apostles, that there might be no
contention respecting the priestly office._
Our apostles also knew, through our Lord Jesus Christ, that there would
be strife on account of the office[187] of the episcopate. For this
reason, therefore, inasmuch as they had obtained a perfect
fore-knowledge of this, they appointed those [ministers] already
mentioned, and afterwards gave instructions,[188] that when these should
fall asleep, other approved men should succeed them in their ministry.
We are of opinion, therefore, that those appointed by them,[189] or
afterwards by other eminent men, with the consent of the whole church,
and who have blamelessly served the flock of Christ, in a humble,
peaceable, and disinterested spirit, and have for a long time possessed
the good opinion of all, cannot be justly dismissed from the ministry.
For our sin will not be small, if we eject from the episcopate[190]
those who have blamelessly and holily fulfilled its duties.[191] Blessed
are those presbyters who, having finished their course before now, have
obtained a fruitful and perfect departure [from this world]; for they
have no fear lest any one deprive them of the place now appointed them.
But we see that ye have removed some men of excellent behaviour from the
ministry, which they fulfilled blamelessly and with honour.
CHAP. XLV.—_It is the part of the wicked to vex the righteous._
Ye are fond of contention, brethren, and full of zeal about things which
do not pertain to salvation. Look carefully into the Scriptures, which
are the true utterances of the Holy Spirit. Observe[192] that nothing of
an unjust or counterfeit character is written in them. There[193] you
will not find that the righteous were cast off by men who themselves
were holy. The righteous were indeed persecuted, but only by the wicked.
They were cast into prison, but only by the unholy; they were stoned,
but only by transgressors; they were slain, but only by the accursed,
and such as had conceived an unrighteous envy against them. Exposed to
such sufferings, they endured them gloriously. For what shall we say,
brethren? Was Daniel[194] cast into the den of lions by such as feared
God? Were Ananias, and Azarias, and Mishael shut up in a furnace[195] of
fire by those who observed[196] the great and glorious worship of the
Most High? Far from us be such a thought! Who, then, were they that did
such things? The hateful, and those full of all wickedness, were roused
to such a pitch of fury, that they inflicted torture on those who served
God with a holy and blameless purpose [of heart], not knowing that the
Most High is the Defender and Protector of all such as with a pure
conscience venerate[197] His all-excellent name; to whom be glory for
ever and ever. Amen. But they who with confidence endured [these things]
are now heirs of glory and honour, and have been exalted and made
illustrious[198] by God in their memorial for ever and ever. Amen.
CHAP. XLVI.—_Let us cleave to the righteous: your strife is pernicious._
Such examples, therefore, brethren, it is right that we should
follow;[199] since it is written, “Cleave to the holy, for those that
cleave to them shall [themselves] be made holy.”[200] And again, in
another place, [the Scripture] saith, “With a harmless man thou shalt
prove[201] thyself harmless, and with an elect man thou shalt be elect,
and with a perverse man thou shalt show[202] thyself perverse.”[203] Let
us cleave, therefore, to the innocent and righteous, since these are the
elect of God. Why are there strifes, and tumults, and divisions, and
schisms, and wars[204] among you? Have we not [all] one God and one
Christ? Is there not one Spirit of grace poured out upon us? And have we
not one calling in Christ?[205] Why do we divide and tear in pieces the
members of Christ, and raise up strife against our own body, and have
reached such a height of madness as to forget that “we are members one
of another?”[206] Remember the words of our Lord Jesus Christ, how[207]
He said, “Woe to that man [by whom[208] offences come]! It were better
for him that he had never been born, than that he should cast a
stumbling-block before one of my elect. Yea, it were better for him that
a millstone should be hung about [his neck], and he should be sunk in
the depths of the sea, than that he should cast a stumbling-block before
one of my little ones.”[209] Your schism has subverted [the faith of]
many, has discouraged many, has given rise to doubt in many, and has
caused grief to us all. And still your sedition continueth.
CHAP. XLVII.—_Your recent discord is worse than the former which took
place in the times of Paul._
Take up the epistle of the blessed Apostle Paul. What did he write to
you at the time when the gospel first began to be preached?[210] Truly,
under the inspiration[211] of the Spirit, he wrote to you concerning
himself, and Cephas, and Apollos,[212] because even then parties[213]
had been formed among you. But that inclination for one above another
entailed less guilt upon you, inasmuch as your partialities were then
shown towards apostles, already of high reputation, and towards a man
whom they had approved. But now reflect who those are that have
perverted you, and lessened the renown of your far-famed brotherly love.
It is disgraceful, beloved, yea, highly disgraceful, and unworthy of
your Christian profession,[214] that such a thing should be heard of as
that the most stedfast and ancient church of the Corinthians should, on
account of one or two persons, engage in sedition against its
presbyters. And this rumour has reached not only us, but those also who
are unconnected[215] with us; so that, through your infatuation, the
name of the Lord is blasphemed, while danger is also brought upon
yourselves.
CHAP. XLVIII.—_Let us return to the practice of brotherly love._
Let us therefore, with all haste, put an end[216] to this [state of
things]; and let us fall down before the Lord, and beseech Him with
tears, that He would mercifully[217] be reconciled to us, and restore us
to our former seemly and holy practice of brotherly love. For [such
conduct] is the gate of righteousness, which is set open for the
attainment of life, as it is written, “Open to me the gates of
righteousness; I will go in by them, and will praise the Lord: this is
the gate of the Lord: the righteous shall enter in by it.”[218]
Although, therefore, many gates have been set open, yet this gate of
righteousness is that gate in Christ by which blessed are all they that
have entered in and have directed their way in holiness and
righteousness, doing all things without disorder. Let a man be faithful:
let him be powerful in the utterance of knowledge; let him be wise in
judging of words; let him be pure in all his deeds; yet the more he
seems to be superior to others [in these respects], the more
humble-minded ought he to be, and to seek the common good of all, and
not merely his own advantage.
CHAP. XLIX.—_The praise of love._
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.[219] Love beareth all things, is long-suffering in
all things.[220] 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. 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.
CHAP. L.—_Let us pray to be thought worthy of love._
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? 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. 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[221] of the kingdom
of Christ. For it is written, “Enter into thy secret chambers for a
little time, until my wrath and fury pass away; and I will remember a
propitious[222] day, and will raise you up out of your graves.”[223]
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. For
it is written, “Blessed are they whose transgressions are forgiven, and
whose sins are covered. Blessed is the man whose sin the Lord will not
impute to him, and in whose mouth there is no guile.”[224] This
blessedness cometh upon those who have been chosen by God through Jesus
Christ our Lord; to whom be glory for ever and ever. Amen.
CHAP. LI.—_Let the partakers in strife acknowledge their sins._
Let us therefore implore forgiveness for all those transgressions which
through any [suggestion] of the adversary we have committed. And those
who have been the leaders of sedition and disagreement ought to have
respect[225] to the common hope. 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[226] handed down to us
should suffer. 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.[227] Pharaoh with
his army and all the princes of Egypt, and the chariots with their
riders, were sunk in the depths of the Red Sea, and perished,[228] for
no other reason than that their foolish hearts were hardened, after so
many signs and wonders had been wrought in the land of Egypt by Moses
the servant of God.
CHAP. LII.—_Such a 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. Let the poor see it, and be
glad.”[229] And again he saith, “Offer[230] unto God the sacrifice of
praise, and pay thy vows unto the Most High. And call upon me in the day
of thy trouble: I will deliver thee, and thou shalt glorify me.”[231]
For “the sacrifice of God is a broken spirit.”[232]
CHAP. LIII.—_The love of Moses towards his people._
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, the
Lord said unto him, “Moses, Moses, get thee down quickly from hence; for
thy people whom thou didst bring out of the land of Egypt have committed
iniquity. They have speedily departed from the way in which I commanded
them to walk, and have made to themselves molten images.”[233] And the
Lord said unto him, “I have spoken to thee once and again, saying, I
have seen this people, and, behold, it is a stiff-necked people: let me
destroy them, and blot out their name from under heaven; and I will make
thee a great and wonderful nation, and one much more numerous than
this.”[234] 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.”[235] O
marvellous[236] love! O insuperable perfection! The servant speaks
freely to his Lord, and asks forgiveness for the people, or begs that he
himself might perish[237] along with them.
CHAP. LIV.—_He who is full of love will incur every loss, that peace may
be restored to the church._
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[238] 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[239] him. For “the earth is the Lord’s, and the
fulness thereof.”[240] These things they who live a godly life, that is
never to be repented of, both have done and always will do.
CHAP. LV.—_Examples of such love._
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[241]
which they received for themselves, they might provide food for others.
Many women also, being strengthened by the grace of God, have performed
numerous manly exploits. The blessed Judith, when her city was besieged,
asked of the elders permission to go forth into the camp of the
strangers; and, exposing herself to danger, she went out for the love
which she bare to her country and people then besieged; and the Lord
delivered Holofernes into the hands of a woman.[242] Esther also, being
perfect in faith, exposed herself to no less danger, in order to deliver
the twelve tribes of Israel from impending destruction. For with fasting
and humiliation she entreated the everlasting God, who seeth all things;
and He, perceiving the humility of her spirit, delivered the people for
whose sake she had encountered peril.[243]
CHAP. LVI.—_Let us admonish and correct one another._
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.[244] 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[245]
us to the will of God. For thus saith the holy Word: “The Lord hath
severely chastened me, yet hath not given me over to death.”[246] “For
whom the Lord loveth He chasteneth, and scourgeth every son whom He
receiveth.”[247] “The righteous,” saith it, “shall chasten me in mercy,
and reprove me; but let not the oil of sinners make fat my head.”[248]
And again he saith, “Blessed is the man whom the Lord reproveth, and
reject not thou the warning of the Almighty. For He causes sorrow, and
again restores [to gladness]; He woundeth, and His hands make whole. He
shall deliver thee in six troubles, yea, in the seventh no evil shall
touch thee. In famine He shall rescue thee from death, and in war He
shall free thee from the power[249] of the sword. From the scourge of
the tongue will He hide thee, and thou shalt not fear when evil cometh.
Thou shalt laugh at the unrighteous and the wicked, and shalt not be
afraid of the beasts of the field. For the wild beasts shall be at peace
with thee: then shalt thou know that thy house shall be in peace, and
the habitation of thy tabernacle shall not fail.[250] Thou shalt know
also that thy seed shall be great, and thy children like the grass of
the field. And thou shalt come to the grave like ripened corn which is
reaped in its season, or like a heap of the threshing-floor which is
gathered together at the proper time.”[251] 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.
CHAP. LVII.—_Let the authors of sedition submit themselves._
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. For it is better for
you that ye should occupy[252] 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.[253] 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; yea, I will rejoice when ruin cometh upon you, and when
sudden confusion overtakes you, when overturning presents itself like a
tempest, or when tribulation and oppression fall upon you. For it shall
come to pass, that when ye call upon me, I will not hear you; the wicked
shall seek me, and they shall not find me. 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.”[254]...[255]
CHAP. LVIII.—_Blessings sought for all that call upon God._
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[256] people—grant to every soul that calleth upon His
glorious and holy name, faith, fear, peace, patience, long-suffering,
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.
CHAP. LIX.—_The Corinthians are exhorted speedily to send back word that
peace has been restored. The benediction._
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,[257] from everlasting to everlasting.[258] Amen.
Footnote 1:
In the only known MS. of this epistle, the title is thus given at the
close.
Footnote 2:
Literally, “is greatly blasphemed.”
Footnote 3:
Literally, “did not prove your all-virtuous and firm faith.”
Footnote 4:
Eph. v. 21; 1 Pet. v. 5.
Footnote 5:
Acts xx. 35.
Footnote 6:
Literally, “ye embraced it in your bowels.”
Footnote 7:
1 Pet. ii. 17.
Footnote 8:
So in the MS., but many have suspected that the text is here corrupt.
Perhaps the best emendation is that which substitutes συναισθήσεως,
“compassion,” for συνειδήσεως, “conscience.”
Footnote 9:
Tit. iii. 1.
Footnote 10:
Prov. vii. 3.
Footnote 11:
Literally, “enlargement.”
Footnote 12:
Deut. xxxii. 15.
Footnote 13:
It seems necessary to refer αὐτοῦ to God, in opposition to the
translation given by Abp. Wake and others.
Footnote 14:
Literally, “Christ;” comp. 2 Cor. i. 21, Eph. iv. 20.
Footnote 15:
Wisd. ii. 24.
Footnote 16:
Gen. iv. 3-8, The writer here, as always, follows the reading of the
Septuagint, which in this passage both alters and adds to the Hebrew
text. We have given the rendering approved by the best critics; but
some prefer to translate, as in our English version, “unto thee shall
be his desire, and thou shalt rule over him.” See, for an ancient
explanation of the passage, Irenæus, _Adv. Hær._ iv. 18, 3.
Footnote 17:
Gen. xxvii. 41, etc.
Footnote 18:
Gen. xxxvii.
Footnote 19:
Ex. ii. 14.
Footnote 20:
Num. xii. 14, 15.
Footnote 21:
Num. xvi. 33.
Footnote 22:
1 Kings xviii. 8, etc.
Footnote 23:
Literally, “those who have been athletes.”
Footnote 24:
Some fill up the _lacuna_ here found in the MS. so as to read, “have
come to a grievous death.”
Footnote 25:
Literally “good.”
Footnote 26:
_Seven_ imprisonments of St Paul are not referred to in Scripture.
Footnote 27:
Archbishop Wake here reads “scourged.” We have followed the most
recent critics in filling up the numerous _lacunæ_ in this chapter.
Footnote 28:
Some think _Rome_, others _Spain_, and others even _Britain_, to be
here referred to.
Footnote 29:
That is, under Tigellinus and Sabinus, in the last year of the Emperor
Nero; but some think Helius and Polycletus referred to; and others,
both here and in the preceding sentence, regard the words as denoting
simply the _witness_ borne by Peter and Paul to the truth of the
gospel before the rulers of the earth.
Footnote 30:
Some suppose these to have been the names of two eminent female
martyrs under Nero; others regard the clause as an interpolation.
Footnote 31:
Literally, “have reached to the stedfast course of faith.”
Footnote 32:
Gen. ii. 23.
Footnote 33:
Some insert “Father.”
Footnote 34:
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.
Footnote 35:
Jonah iii.
Footnote 36:
Ezek. xxxiii. 11.
Footnote 37:
Ezek. xviii. 30.
Footnote 38:
Comp. Isa. i. 18.
Footnote 39:
These words are not found in Scripture, though they are quoted again
by Clem. Alex. (_Pædag._ i. 10) as from Ezekiel.
Footnote 40:
Isa. i. 16-20.
Footnote 41:
Some read ματαιολογίαν, _vain talk_.
Footnote 42:
Gen. v. 24; Heb. xi. 5. Literally, “and his death was not found.”
Footnote 43:
Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.
Footnote 44:
Gen. xii. 1-3.
Footnote 45:
Gen. xiii. 14-16.
Footnote 46:
Gen. xv. 5, 6; Rom. iv. 3.
Footnote 47:
Gen. xxi. 22; Heb. xi. 17.
Footnote 48:
Gen. xix.; comp. 2 Pet. ii. 6-9.
Footnote 49:
So Joseph. _Antiq._ i. 11, 4; Irenæus, _Adv. Hær._ iv. 31.
Footnote 50:
Literally, “become a judgment and sign.”
Footnote 51:
Josh. ii.; Heb. xi. 31.
Footnote 52:
Others of the fathers adopt the same allegorical interpretation,
_e.g._ Justin Mar. _Dial. c. Tryph._ n. 111; Irenæus, _Adv. Hær._ iv.
20.
Footnote 53:
Jer. ix. 28, 24; 1 Cor. i. 31; 2 Cor. x. 17.
Footnote 54:
Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.
Footnote 55:
Isa. lxvi. 2.
Footnote 56:
Prov. ii. 21, 22.
Footnote 57:
Ps. xxxvii. 35-37. “Remnant” probably refers either to the memory or
_posterity_ of the righteous.
Footnote 58:
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
Footnote 59:
Ps. lxii. 4.
Footnote 60:
Ps. lxxviii. 36, 37.
Footnote 61:
Ps. xxxi. 18.
Footnote 62:
These words within brackets are not found in the MS., but have been
inserted from the Septuagint by most editors.
Footnote 63:
Ps. xii. 3-5.
Footnote 64:
The Latin of Cotelerius, adopted by Hefele and Dressel, translates
this clause as follows: “I will set free the wicked on account of His
sepulchre, and the rich on account of His death.”
Footnote 65:
The reading of the MS. is τῆς πληγῆς, “purify, or free Him, from
stripes.” We have adopted the emendation of Junius.
Footnote 66:
Wotton reads, “If He make.”
Footnote 67:
Or, “_fill_ Him with understanding,” if πλῆσαι should be read instead
of πλάσαι, as Grabe suggests.
Footnote 68:
Isa. liii. The reader will observe how often the text of the
Septuagint, here quoted, differs from the Hebrew as represented by our
authorized English version.
Footnote 69:
Ps. xxii. 6-8.
Footnote 70:
Heb. xi. 37.
Footnote 71:
Gen. xviii. 27.
Footnote 72:
Job i. 1.
Footnote 73:
Job xiv. 4, 5.
Footnote 74:
Num. xii. 7; Heb. iii. 2.
Footnote 75:
Some fill up the _lacuna_ which here occurs in the MS. by “Israel.”
Footnote 76:
Ex. iii. 11, iv. 10.
Footnote 77:
This is not found in Scripture.
Footnote 78:
Or, as some render, “to whom.”
Footnote 79:
Ps. lxxxix. 21.
Footnote 80:
Or, “when Thou judgest.”
Footnote 81:
Literally, “in my inwards.”
Footnote 82:
Literally, “bloods.”
Footnote 83:
Ps., li. 1-17.
Footnote 84:
Literally, “Becoming partakers of many great and glorious deeds, let
us return to the aim of peace delivered to us from the beginning.”
Comp. Heb. xii. 1.
Footnote 85:
Or, “collections.”
Footnote 86:
Job xxxviii. 11.
Footnote 87:
Or, “stations.”
Footnote 88:
Prov. xx. 27.
Footnote 89:
Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.
Footnote 90:
Or, “the presbyters.”
Footnote 91:
Some read, “by their silence.”
Footnote 92:
Comp. 1 Tim. v. 21.
Footnote 93:
Some translate, “who turn to Him.”
Footnote 94:
Ps. xxxiv. 11-17.
Footnote 95:
Ps. xxxii. 10.
Footnote 96:
Or, as some render, “neither let us have any doubt of.”
Footnote 97:
Some regard these words as taken from an apocryphal book, others as
derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4.
Footnote 98:
Hab. ii. 3; Heb. x. 37.
Footnote 99:
Mal. iii. 1.
Footnote 100:
Comp. 1 Cor. xv. 20; Col. i. 18.
Footnote 101:
Comp. Luke viii. 5.
Footnote 102:
This fable respecting the phœnix is mentioned by Herodotus (ii. 73),
and by Pliny (_Nat. Hist._ x. 2), and is used as above by Tertullian
(_De Resurr._ § 13), and by others of the fathers.
Footnote 103:
Literally, “the mightiness of His promise.”
Footnote 104:
Ps. xxviii. 7, or from some apocryphal book.
Footnote 105:
Comp. Ps. iii. 6.
Footnote 106:
Job xix. 25, 26.
Footnote 107:
Comp. Tit. i. 2; Heb. vi. 18.
Footnote 108:
Or “majesty.”
Footnote 109:
Wisd. xii. 12, xi. 22.
Footnote 110:
Comp. Matt. xxiv. 35.
Footnote 111:
Literally, “If the heavens,” etc.
Footnote 112:
Ps. xix. 1-3.
Footnote 113:
Literally, “abominable lusts of evil deeds.”
Footnote 114:
Ps. cxxxix. 7-10.
Footnote 115:
Literally, “has made us to Himself a part of election.”
Footnote 116:
Literally, “sowed abroad.”
Footnote 117:
Deut. xxxii. 8, 9.
Footnote 118:
Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.
Literally, the closing words are, “the holy of holies.”
Footnote 119:
Some translate, “youthful lusts.”
Footnote 120:
Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
Footnote 121:
Job xi. 2, 3. The translation is doubtful.
Footnote 122:
Literally, “what are the ways of His blessing.”
Footnote 123:
Literally, “unroll.”
Footnote 124:
Comp. James ii. 21.
Footnote 125:
Some translate, “knowing what was to come.”
Footnote 126:
Gen. xxii.
Footnote 127:
So Jacobson: Wotton reads, “fleeing from his brother.”
Footnote 128:
The meaning is here very doubtful. Some translate, “the gifts which
were given to Jacob by Him,” _i.e._ God.
Footnote 129:
MS. αὐτῶν, referring to the gifts: we have followed the emendation
αὐτοῦ, adopted by most editors. Some refer the word to _God_, and not
_Jacob_.
Footnote 130:
Comp. Rom. ix. 5.
Footnote 131:
Gen. xxii. 17, xxviii. 4.
Footnote 132:
Or, “commandment.”
Footnote 133:
Or, “in addition to all.”
Footnote 134:
Gen. i. 26, 27.
Footnote 135:
Gen. i. 28.
Footnote 136:
Or, “let us consider.”
Footnote 137:
Or, “labourer.”
Footnote 138:
Isa. xl. 10, lxii. 11; Rev. xxii. 12.
Footnote 139:
The text here seems to be corrupt. Some translate, “He warns us with
all His heart to this end, that,” etc.
Footnote 140:
Dan. vii. 10.
Footnote 141:
Isa. vi. 3.
Footnote 142:
1 Cor. ii. 9.
Footnote 143:
Some translate, “in liberty.”
Footnote 144:
Or, “of the ages.”
Footnote 145:
The reading is doubtful: some have ἀφιλοξενίαν, “want of a hospitable
spirit.”
Footnote 146:
Rom. i. 32.
Footnote 147:
Literally, “didst run with.”
Footnote 148:
Literally, “didst weave.”
Footnote 149:
Or, “layest a snare for.”
Footnote 150:
Ps. l. 16-23. The reader will observe how the Septuagint followed by
Clement differs from the Hebrew.
Footnote 151:
Literally, “that which saves us.”
Footnote 152:
Or, “rejoices to behold.”
Footnote 153:
Or, “knowledge of immortality.”
Footnote 154:
Heb. i. 3, 4.
Footnote 155:
Ps. civ. 4; Heb. i. 7.
Footnote 156:
Some render, “to the Son.”
Footnote 157:
Ps. ii. 7, 8; Heb. i. 5.
Footnote 158:
Ps. cx. 1; Heb. i. 13.
Footnote 159:
Some read, “who oppose their own will to that of God.”
Footnote 160:
Literally, “in these there is use.”
Footnote 161:
1 Cor. xii. 12, etc.
Footnote 162:
Literally, “all breathe together.”
Footnote 163:
Literally, “use one subjection.”
Footnote 164:
Literally, “according as he has been placed in his charism.”
Footnote 165:
Comp. Prov. xxvii. 2.
Footnote 166:
The MS. is here slightly torn, and we are left to conjecture.
Footnote 167:
Comp. Ps. cxxxix. 15.
Footnote 168:
Literally, “and silly and uninstructed.”
Footnote 169:
Literally, “a breath.”
Footnote 170:
Or, “has perceived.”
Footnote 171:
Some render, “they perished at the gates.”
Footnote 172:
Job iv. 16-18, xv. 15, iv. 19-21, v. 1-5.
Footnote 173:
Some join κατὰ καιροὺς τεταγμένους, “at stated times,” to the next
sentence.
Footnote 174:
Literally, “to His will.”
Footnote 175:
Or, “consider.”
Footnote 176:
Or, “by the command of.”
Footnote 177:
Or, “by the command of.”
Footnote 178:
Literally, “both things were done.”
Footnote 179:
Or, “confirmed by.”
Footnote 180:
Or, “having tested them in spirit.”
Footnote 181:
Or, “overseers.”
Footnote 182:
Or, “servants.”
Footnote 183:
Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX.
have, “I will give thy rulers in peace, and thy overseers in
righteousness.”
Footnote 184:
Num. xii. 10; Heb. iii. 5.
Footnote 185:
Literally, “every tribe being written according to its name.”
Footnote 186:
See Num. xvii.
Footnote 187:
Literally, “on account of the title of the oversight.” Some understand
this to mean, “in regard to the dignity of the episcopate;” and others
simply, “on account of the oversight.”
Footnote 188:
The meaning of this passage is much controverted. Some render, “left a
list of other approved persons;” while others translate the unusual
word ἐπινομὴ, which causes the difficulty, by “testamentary
direction,” and many others deem the text corrupt. We have given what
seems the simplest version of the text as it stands.
Footnote 189:
_i.e._ the apostles.
Footnote 190:
Or, “oversight.”
Footnote 191:
Literally, “presented the offerings.”
Footnote 192:
Or, “Ye perceive.”
Footnote 193:
Or, “For.”
Footnote 194:
Dan. vi. 16.
Footnote 195:
Dan. iii. 20.
Footnote 196:
Literally, “worshipped.”
Footnote 197:
Literally, “serve.”
Footnote 198:
Or, “lifted up.”
Footnote 199:
Literally, “to such examples it is right that we should cleave.”
Footnote 200:
Not found in Scripture.
Footnote 201:
Literally, “be.”
Footnote 202:
Or, “thou wilt overthrow.”
Footnote 203:
Ps. xviii. 25, 26.
Footnote 204:
Or, “war.” Comp. James iv. 1.
Footnote 205:
Comp. Eph. iv. 4-6.
Footnote 206:
Rom. xii. 5.
Footnote 207:
This clause is wanting in the text.
Footnote 208:
This clause is wanting in the text.
Footnote 209:
Comp. Matt. xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2.
Footnote 210:
Literally, “in the beginning of the gospel.”
Footnote 211:
Or, “spiritually.”
Footnote 212:
1 Cor. iii. 13, etc.
Footnote 213:
Or, “inclinations for one above another.”
Footnote 214:
Literally, “of conduct in Christ.”
Footnote 215:
Or, “aliens from us,” _i.e._ the Gentiles.
Footnote 216:
Literally, “remove.”
Footnote 217:
Literally, “becoming merciful.”
Footnote 218:
Ps. cxviii. 19, 20.
Footnote 219:
James v. 20; 1 Pet. iv. 8.
Footnote 220:
Comp. 1 Cor. xiii. 4, etc.
Footnote 221:
Literally, “visitation.”
Footnote 222:
Or, “good.”
Footnote 223:
Isa. xxvi. 20.
Footnote 224:
Ps. xxxii. 1, 2.
Footnote 225:
Or, “look to.”
Footnote 226:
Or, “righteously.”
Footnote 227:
Num. xvi.
Footnote 228:
Ex. xiv.
Footnote 229:
Ps. lxix. 31, 32.
Footnote 230:
Or, “sacrifice.”
Footnote 231:
Ps. l. 14, 15.
Footnote 232:
Ps. li. 17.
Footnote 233:
Ex. xxxii. 7, etc.; Deut. ix. 12, etc.
Footnote 234:
Ex. xxxii. 9, etc.
Footnote 235:
Ex. xxxii. 32.
Footnote 236:
Or, “mighty.”
Footnote 237:
Literally, “be wiped out.”
Footnote 238:
Literally, “the multitude.”
Footnote 239:
Or, “receive.”
Footnote 240:
Ps. xxiv. 1; 1 Cor. x. 26, 28.
Footnote 241:
Literally, “and having received their prices, fed others.”
Footnote 242:
Judith viii. 30.
Footnote 243:
Esther vii. viii.
Footnote 244:
Literally, “there shall be to them a fruitful and perfect remembrance,
with compassions both towards God and the saints.”
Footnote 245:
Or, “they unite.”
Footnote 246:
Ps. cxviii. 18.
Footnote 247:
Prov. iii. 12: Heb. xii. 6.
Footnote 248:
Ps. cxli. 5.
Footnote 249:
Literally, “hand.”
Footnote 250:
Literally, “err” or “sin.”
Footnote 251:
Job v. 17-26.
Footnote 252:
Literally, “to be found small and esteemed.”
Footnote 253:
Literally, “His hope.”
Footnote 254:
Prov. i. 23-31.
Footnote 255:
Junius (Pat. Young), who examined the MS. before it was bound into its
present form, stated that a whole leaf was here lost. The next letters
that occur are ιπον, which have been supposed to indicate εἶπον or
ἔλιπον. Doubtless some passages quoted by the ancients from the
Epistle of Clement, and not now found in it, occurred in the portion
which has thus been lost.
Footnote 256:
Comp. Tit. ii. 14.
Footnote 257:
Literally, “an eternal throne.”
Footnote 258:
Literally, “from the ages to the ages of ages.”
THE SECOND EPISTLE OF CLEMENT.
INTRODUCTORY NOTICE.
The first certain reference which is made by any early writer to this
so-called Epistle of Clement is found in these words of Eusebius (_Hist.
Eccl._ iii. 38): “We must know that there is also a second Epistle of
Clement. But we do not regard it as being equally notable with the
former, since we know of none of the ancients that have made use of it.”
Several critics in modern times have endeavoured to vindicate the
authenticity of this epistle. But it is now generally regarded as one of
the many writings which have been falsely ascribed to Clement. Besides
the want of external evidence, indicated even by Eusebius in the above
extract, the diversity of style clearly points to a different writer
from that of the first epistle. A commonly accepted opinion among
critics at the present day is, that this is not an epistle at all, but a
fragment of one of the many homilies falsely ascribed to Clement. There
can be no doubt, however, that in the catalogue of writings contained in
the Alexandrian MS. it is both styled an epistle, and, as well as the
other which accompanies it, is attributed to Clement. As the MS. is
certainly not later than the fifth century, the opinion referred to must
by that time have taken firm root in the church; but in the face of
internal evidence, and in want of all earlier testimony, such a fact
goes but a small way to establish its authenticity.
THE SECOND EPISTLE OF CLEMENT.[259]
CHAP. I.—_We ought to think highly of Christ._
Brethren, it is fitting that you should think of Jesus Christ as of
God,—as the Judge of the living and the dead. And it does not become us
to think lightly of our salvation; for if we think little of Him, we
shall also hope but to obtain little [from Him]. And those of us who
hear carelessly of these things, as if they were of small importance,
commit sin, not knowing whence we have been called, and by whom, and to
what place, and how much Jesus Christ submitted to suffer for our sakes.
What return, then, shall we make to Him? or what fruit that shall be
worthy of that which He has given to us? For, indeed, how great are the
benefits[260] which we owe to Him! He has graciously given us light; as
a Father, He has called us sons; He has saved us when we were ready to
perish. What praise, then, shall we give to Him, or what return shall we
make for the things which we have received?[261] We were deficient[262]
in understanding, worshipping stones and wood, and gold, and silver, and
brass, the works of men’s hands;[263] and our whole life was nothing
else than death. Involved in blindness, and with such darkness[264]
before our eyes, we have received sight, and through His will have laid
aside that cloud by which we were enveloped. For He had compassion on
us, and mercifully saved us, observing the many errors in which we were
entangled, as well as the destruction to which we were exposed,[265] and
that we had no hope of salvation except it came to us from Him. For He
called us when we were not,[266] and willed that out of nothing we
should attain a real existence.[267]
CHAP. II.—_The church, formerly barren, is now fruitful._
“Rejoice, thou barren that bearest not; break forth and cry, thou that
travailest not; for she that is desolate hath many more children than
she that hath an husband.”[268] In that He said, “Rejoice, thou barren
that bearest not,” He referred to us, for our church was barren before
that children were given to her. But when He said, “Cry out, thou that
travailest not,” He means this, that we should sincerely offer up our
prayers to God, and should not, like women in travail, show signs of
weakness.[269] And in that He said, “For she that is desolate hath many
more children than she that hath an husband,” [He means] that our people
seemed to be outcast from God, but now, through believing, have become
more numerous than those who are reckoned to possess God.[270] And
another Scripture saith, “I came not to call the righteous, but
sinners.”[271] This means that those who are perishing must be saved.
For it is indeed a great and admirable thing to establish not the things
which are standing, but those that are falling. Thus also did Christ
desire to save the things which were perishing,[272] and has saved many
by coming and calling us when hastening to destruction.[273]
CHAP. III.—_The duty of confessing Christ._
Since, then, He has displayed so great mercy towards us, and especially
in this respect, that we who are living should not offer sacrifices to
gods that are dead, or pay them worship, but should attain through Him
to the knowledge of the true Father, whereby shall we show that we do
indeed know Him,[274] but by not denying Him through whom this knowledge
has been attained? For He himself declares, “Whosoever shall confess me
before men, him will I confess before my Father.”[275] This, then, is
our reward if we shall confess Him by whom we have been saved. But in
what way shall we confess Him? By doing what He says, and not
transgressing His commandments, and by honouring Him not with our lips
only, but with all our heart and all our mind.[276] For He says in
Isaiah, “This people honoureth me with their lips, but their heart is
far from me.”[277]
CHAP. IV.—_True confession of Christ._
Let us, then, not only call Him Lord, for that will not save us. For He
saith, “Not every one that saith to me, Lord, Lord, shall be saved, but
he that worketh righteousness.”[278] Wherefore, brethren, let us confess
Him by our works, by loving one another, by not committing adultery, or
speaking evil of one another, or cherishing envy; but being continent,
compassionate, and good. We ought also to sympathize with one another,
and not be avaricious. By such works let us confess Him,[279] and not by
those that are of an opposite kind. And it is not fitting that we should
fear men, but rather God. For this reason, if we should do such [wicked]
things, the Lord hath said, “Even though ye were gathered together
to[280] me in my very bosom, yet if ye were not to keep my commandments,
I would cast you off, and say unto you, Depart from me; I know you not
whence ye are, ye workers of iniquity.”[281]
CHAP. V.—_This world should be despised._
Wherefore, brethren, leaving [willingly] our sojourn in this present
world, let us do the will of Him that called us, and not fear to depart
out of this world. For the Lord saith, “Ye shall be as lambs in the
midst of wolves.”[282] And Peter answered and said unto Him,[283] “What,
then, if the wolves shall tear in pieces the lambs?” Jesus said unto
Peter, “The lambs have no cause after they are dead to fear[284] the
wolves; and in like manner, fear not ye them that kill you, and can do
nothing more unto you; but fear Him who, after you are dead, has power
over both soul and body to cast them into hell-fire.”[285] And
consider,[286] brethren, that the sojourning in the flesh in this world
is but brief and transient, but the promise of Christ is great and
wonderful, even the rest of the kingdom to come, and of life
everlasting.[287] By what course of conduct, then, shall we attain these
things, but by leading a holy and righteous life, and by deeming these
worldly things as not belonging to us, and not fixing our desires upon
them? For if we desire to possess them, we fall away from the path of
righteousness.
CHAP. VI.—_The present and future worlds are enemies to each other._
Now the Lord declares, “No servant can serve two masters.”[288] If we
desire, then, to serve both God and mammon, it will be unprofitable for
us. “For what will it profit if a man gain the whole world, and lose his
own soul?”[289] This world and the next are two enemies. The one
urges[290] to adultery and corruption, avarice and deceit; the other
bids farewell to these things. We cannot therefore be the friends of
both; and it behoves us, by renouncing the one, to make sure[291] of the
other. Let us reckon[292] that it is better to hate the things present,
since they are trifling, and transient, and corruptible; and to love
those [which are to come,] as being good and incorruptible. For if we do
the will of Christ, we shall find rest; otherwise, nothing shall deliver
us from eternal punishment, if we disobey His commandments. For thus
also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should
rise up, they should not deliver their children in captivity.”[293] Now,
if men so eminently righteous are not able by their righteousness to
deliver their children, how[294] can we hope to enter into the royal
residence[295] of God unless we keep our baptism holy and undefiled? Or
who shall be our advocate, unless we be found possessed of works of
holiness and righteousness?
CHAP. VII.—_We must strive in order to be crowned._
Wherefore, then, my brethren, let us struggle with all earnestness,
knowing that the contest is [in our case] close at hand, and that many
undertake long voyages to strive for a corruptible reward;[296] yet all
are not crowned, but those only that have laboured hard and striven
gloriously. Let us therefore so strive, that we may all be crowned. Let
us run the straight[297] course, even the race that is incorruptible;
and let us in great numbers set out[298] for it, and strive that we may
be crowned. And should we not all be able to obtain the crown, let us at
least come near to it. We must remember[299] that he who strives in the
corruptible contest, if he be found acting unfairly,[300] is taken away
and scourged, and cast forth from the lists. What then think ye? If one
does anything unseemly in the incorruptible contest, what shall _he_
have to bear? For of those who do not preserve the seal[301] [unbroken],
[the Scripture] saith, “Their worm shall not die, and their fire shall
not be quenched, and they shall be a spectacle to all flesh.”[302]
CHAP. VIII.—_The necessity of repentance while we are on earth._
As long, therefore, as we are upon earth, let us practise repentance,
for we are as clay in the hand of the artificer. For as the potter, if
he make a vessel, and it be distorted or broken in his hands, fashions
it over again; but if he have before this cast it into the furnace of
fire, can no longer find any help for it: so let us also, while we are
in this world, repent with our whole heart of the evil deeds we have
done in the flesh, that we may be saved by the Lord, while we have yet
an opportunity of repentance. For after we have gone out of the world,
no further power of confessing or repenting will there belong to us.
Wherefore, brethren, by doing the will of the Father, and keeping the
flesh holy, and observing the commandments of the Lord, we shall obtain
eternal life. For the Lord saith in the Gospel, “If ye have not kept
that which was small, who will commit to you the great? For I say unto
you, that he that is faithful in that which is least, is faithful also
in much.”[303] This, then, is what He means: “Keep the flesh holy and
the seal undefiled, that [304]ye may receive eternal life.”[305]
CHAP. IX.—_We shall be judged in the flesh._
And let no one of you say that this very flesh shall not be judged, nor
rise again. Consider ye in what [state] ye were saved, in what ye
received sight,[306] if not while ye were in this flesh. We must
therefore preserve the flesh as the temple of God. For as ye were called
in the flesh, ye shall also come [to be judged] in the flesh. As
Christ[307] the Lord who saved us, though He was first a Spirit, became
flesh, and thus called us, so shall we also receive the reward in this
flesh. Let us therefore love one another, that we may all attain to the
kingdom of God. While we have an opportunity of being healed, let us
yield ourselves to God that healeth us, and give to Him a recompense. Of
what sort? Repentance out of a sincere heart; for He knows all things
beforehand, and is acquainted with what is in our hearts. Let us
therefore give Him praise, not with the mouth only, but also with the
heart, that He may accept us as sons. For the Lord has said, “Those are
my brethren who do the will of my Father.”[308]
CHAP. X.—_Vice is to be forsaken, and virtue followed._
Wherefore, my brethren, let us do the will of the Father who called us,
that we may live; and let us earnestly[309] follow after virtue, but
forsake every wicked tendency[310] which would lead us into
transgression; and flee from ungodliness, lest evils overtake us. For if
we are diligent in doing good, peace will follow us. On this account,
such men cannot find it [_i.e._ peace] as are[311] influenced by human
terrors, and prefer rather present enjoyment to the promise which shall
afterwards be fulfilled. For they know not what torment present
enjoyment incurs, or what felicity is involved in the future promise.
And if, indeed, they themselves only did such things, it would be [the
more] tolerable; but now they persist in imbuing innocent souls with
their pernicious doctrines, not knowing that they shall receive a double
condemnation, both they and those that hear them.
CHAP. XI.—_We ought to serve God, trusting in His promises._
Let us therefore serve God with a pure heart, and we shall be righteous;
but if we do not serve Him, because we believe not the promise of God,
we shall be miserable. For the prophetic word also declares, “Wretched
are those of a double mind, and who doubt in their heart, who say, All
these things have we heard even in the times of our fathers; but though
we have waited day by day, we have seen none of them [accomplished]. Ye
fools! compare yourselves to a tree; take, for instance, the vine. First
of all it sheds its leaves, then the bud appears; after that the sour
grape, and then the fully-ripened fruit. So, likewise, my people have
borne disturbances and afflictions, but afterwards shall they receive
their good things.”[312] Wherefore, my brethren, let us not be of a
double mind, but let us hope and endure, that we also may obtain the
reward. For He is faithful who has promised that He will bestow on every
one a reward according to his works. If, therefore, we shall do
righteousness in the sight of God, we shall enter into His kingdom, and
shall receive the promises, “which ear hath not heard, nor eye seen,
neither have entered into the heart of man.”[313]
CHAP. XII.—_We are constantly to look for the kingdom of God._
Let us expect, therefore, hour by hour, the kingdom of God in love and
righteousness, since we know not the day of the appearing of God. For
the Lord Himself, being asked by one when His kingdom would come,
replied, “When two shall be one, and that which is without as that which
is within, and the male with the female, neither male nor female.”[314]
Now, two are one when we speak the truth one to another, and there is
unfeignedly one soul in two bodies. And “that which is without as that
which is within” meaneth this: He calls the soul “that which is within,”
and the body “that which is without.” As, then, thy body is visible to
sight, so also let thy soul be manifest by good works. And “the male
with the female, neither male nor female, this”[315]....
Footnote 259:
No title, not even a letter, is preserved in the MS.
Footnote 260:
Literally, “holy things.”
Footnote 261:
Comp. Ps. cxvi. 12.
Footnote 262:
Literally, “lame.”
Footnote 263:
Literally, “of men.”
Footnote 264:
Literally, “being full of such darkness in our sight.”
Footnote 265:
Literally, “having beheld in us much error and destruction.”
Footnote 266:
Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.
Footnote 267:
Literally, “willed us from not being to be.”
Footnote 268:
Isa. liv. 1; Gal. iv. 27.
Footnote 269:
Some render, “should not cry out, like women in travail.” The text is
doubtful.
Footnote 270:
It has been remarked that the writer here implies he was a Gentile.
Footnote 271:
Matt. ix. 13; Luke v. 32.
Footnote 272:
Comp. Matt. xviii. 11.
Footnote 273:
Literally, “already perishing.”
Footnote 274:
Literally, “what is the knowledge which is towards Him.”
Footnote 275:
Matt. x. 32.
Footnote 276:
Comp. Matt. xxii. 37.
Footnote 277:
Isa. xxix. 13.
Footnote 278:
Matt. vii. 21, loosely quoted.
Footnote 279:
Some read, “God.”
Footnote 280:
Or, “with me.”
Footnote 281:
The first part of this sentence is not found in Scripture; for the
second, comp. Matt. vii. 23, Luke xiii. 27.
Footnote 282:
Matt. x. 16.
Footnote 283:
No such conversation is recorded in Scripture.
Footnote 284:
Or, “Let not the lambs fear.”
Footnote 285:
Matt. x. 28; Luke xii. 4, 5.
Footnote 286:
Or, “know.”
Footnote 287:
The text and translation are here doubtful.
Footnote 288:
Matt. vi. 24; Luke xvi. 13.
Footnote 289:
Matt. xvi. 26.
Footnote 290:
Literally, “speaks of.”
Footnote 291:
Or, “enjoy.”
Footnote 292:
The MS. has, “we reckon.”
Footnote 293:
Ezek. xiv. 14, 20.
Footnote 294:
Literally, “with what confidence shall we.”
Footnote 295:
Wake translates “kingdom,” as if the reading had been βασιλείαν; but
the MS. has βασίλειον, “palace.”
Footnote 296:
Literally, “that many set sail for corruptible contests,” referring
probably to the concourse at the Isthmian games.
Footnote 297:
Or, “Let us place before us.”
Footnote 298:
Or, “set sail.”
Footnote 299:
Literally, “know.”
Footnote 300:
Literally, “if he be found corrupting.”
Footnote 301:
Baptism is probably meant.
Footnote 302:
Isa. lxvi. 24.
Footnote 303:
Comp. Luke xvi. 10-12.
Footnote 304:
MS. has “we,” which is corrected by all editors as above.
Footnote 305:
Some have thought this a quotation from an unknown apocryphal book,
but it seems rather an explanation of the preceding words.
Footnote 306:
Literally, “looked up.”
Footnote 307:
The MS. has εἷς, “one,” which Wake follows, but it seems clearly a
mistake for ὡς.
Footnote 308:
Matt. xii. 50.
Footnote 309:
Literally, “rather.”
Footnote 310:
Literally, “malice, as it were, the precursor of our sins.” Some deem
the text corrupt.
Footnote 311:
Literally, according to the MS., “it is not possible that a man should
find it who _are_”—the passage being evidently corrupt.
Footnote 312:
The same words occur in Clement’s first epistle, chap. xxiii.
Footnote 313:
1 Cor. ii. 9.
Footnote 314:
These words are quoted (Clem. Alex. _Strom._ iii. 9, 13) from the
Gospel according to the Egyptians, no longer extant.
Footnote 315:
Thus ends the MS., but what followed will be found in Clem. Alex. as
just cited.
THE EPISTLE OF POLYCARP.
INTRODUCTORY NOTICE.
The authenticity of the following epistle can on no fair grounds be
questioned. It is abundantly established by external testimony, and is
also supported by the internal evidence. Irenæus says (_Adv. Hær._ iii.
3): “There is extant an epistle of Polycarp written to the Philippians,
most satisfactory, from which those that have a mind to do so may learn
the character of his faith,” etc. This passage is embodied by Eusebius
in his _Ecclesiastical History_ (iv. 14); and in another place the same
writer refers to the epistle before us as an undoubted production of
Polycarp (_Hist. Eccl._ iii. 36). Other ancient testimonies might easily
be added, but are superfluous, inasmuch as there is a general consent
among scholars at the present day that we have in this letter an
authentic production of the renowned Bishop of Smyrna.
Of Polycarp’s life little is known, but that little is highly
interesting. Irenæus was his disciple, and tells us that “Polycarp was
instructed by the apostles, and was brought into contact with many who
had seen Christ” (_Adv. Hær._ iii. 3; Euseb. _Hist. Eccl._ iv. 14).
There is also a very graphic account given of Polycarp by Irenæus in his
epistle to Florinus, to which the reader is referred. It has been
preserved by Eusebius (_Hist. Eccl._ v. 20).
The epistle before us is not perfect in any of the Greek MSS. which
contain it. But the chapters wanting in Greek are contained in an
ancient Latin version. While there is no ground for supposing, as some
have done, that the whole epistle is spurious, there seems considerable
force in the arguments by which many others have sought to prove chap.
xiii. to be an interpolation.
The date of the epistle cannot be satisfactorily determined. It depends
on the conclusion we reach as to some points, very difficult and
obscure, connected with that account of the martyrdom of Polycarp which
has come down to us. We shall not, however, probably be far wrong if we
fix it about the middle of the second century.
THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.[316]
Polycarp, and the presbyters[317] with him, to the church of God
sojourning at Philippi: Mercy to you, and peace from God Almighty, and
from the Lord Jesus Christ, our Saviour, be multiplied.
CHAP. I.—_Praise of the Philippians._
I have greatly rejoiced with you in our Lord Jesus Christ, because ye
have followed the example[318] of true love [as displayed by God], and
have accompanied, as became you, those who were bound in chains, the
fitting ornaments of saints, and which are indeed the diadems of the
true elect of God and our Lord; and because the strong root of your
faith, spoken of in days[319] long gone by, endureth even until now, and
bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered
even unto death, [but] “whom God raised from the dead, having loosed the
bands of the grave.”[320] “In whom, though now ye see Him not, ye
believe, and believing, rejoice with joy unspeakable and full of
glory;”[321] into which joy many desire to enter, knowing that “by grace
ye are saved, not of works,”[322] but by the will of God through Jesus
Christ.
CHAP. II.—_An exhortation to virtue._
“Wherefore, girding up your loins,”[323] “serve the Lord in fear”[324]
and truth, as those who have forsaken the vain, empty talk and error of
the multitude, and “believed in Him who raised up our Lord Jesus Christ
from the dead, and gave Him glory,”[325] and a throne at His right hand.
To Him all things[326] in heaven and on earth are subject. Him every
spirit serves. He comes as the Judge of the living and the dead.[327]
His blood will God require of those who do not believe in Him.[328] But
He who raised Him up from the dead will raise[329] up us also, if we do
His will, and walk in His commandments, and love what He loved, keeping
ourselves from all unrighteousness, covetousness, love of money,
evil-speaking, false-witness; “not rendering evil for evil, or railing
for railing,”[330] or blow for blow, or cursing for cursing, but being
mindful of what the Lord said in His teaching: “Judge not, that ye be
not judged;[331] forgive, and it shall be forgiven unto you;[332] be
merciful, that ye may obtain mercy;[333] with what measure ye mete, it
shall be measured to you again;”[334] and once more, “Blessed are the
poor, and those that are persecuted for righteousness’ sake, for theirs
is the kingdom of God.”[335]
CHAP. III.—_Expressions of personal unworthiness._
These things, brethren, I write to you concerning righteousness, not
because I take anything upon myself, but because ye have invited me to
do so. For neither I, nor any other such one, can come up to the
wisdom[336] of the blessed and glorified Paul. He, when among you,
accurately and stedfastly taught the word of truth in the presence of
those who were then alive. And when absent from you, he wrote you a
letter,[337] which, if you carefully study, you will find to be the
means of building you up in that faith which has been given you, and
which, being followed by hope, and preceded by love towards God, and
Christ, and our neighbour, “is the mother of us all.”[338] For if any
one be inwardly possessed of these graces, he hath fulfilled the command
of righteousness, since he that hath love is far from all sin.
CHAP. IV.—_Various exhortations._
“But the love of money is the root of all evils.”[339] Knowing,
therefore, that “as we brought nothing into the world, so we can carry
nothing out,”[340] let us arm ourselves with the armour of
righteousness;[341] and let us teach, first of all, ourselves to walk in
the commandments of the Lord. Next, [teach] your wives [to walk] in the
faith given to them, and in love and purity tenderly loving their own
husbands in all truth, and loving all [others] equally in all chastity;
and to train up their children in the knowledge and fear of God. Teach
the widows to be discreet as respects the faith of the Lord, praying
continually[342] for all, being far from all slandering, evil-speaking,
false-witnessing, love of money, and every kind of evil; knowing that
they are the altar[343] of God, that He clearly perceives all things,
and that nothing is hid from Him, neither reasonings, nor reflections,
nor any one of the secret things of the heart.
CHAP. V.—_The duties of deacons, youths, and virgins._
Knowing, then, that “God is not mocked,”[344] we ought to walk worthy of
His commandment and glory. In like manner should the deacons be
blameless before the face of His righteousness, as being the servants of
God and Christ,[345] and not of men. They must not be slanderers,
double-tongued,[346] or lovers of money, but temperate in all things,
compassionate, industrious, walking according to the truth of the Lord,
who was the servant[347] of all. If we please Him in this present world,
we shall receive also the future world, according as He has promised to
us that He will raise us again from the dead, and that if we live[348]
worthily of Him, “we shall also reign together with Him,”[349] provided
only we believe. In like manner, let the young men also be blameless in
all things, being especially careful to preserve purity, and keeping
themselves in, as with a bridle, from every kind of evil. For it is well
that they should be cut off from[350] the lusts that are in the world,
since “every lust warreth against the spirit;”[351] and “neither
fornicators, nor effeminate, nor abusers of themselves with mankind,
shall inherit the kingdom of God,”[352] nor those who do things
inconsistent and unbecoming. Wherefore, it is needful to abstain from
all these things, being subject to the presbyters and deacons, as unto
God and Christ. The virgins also must walk in a blameless and pure
conscience.
CHAP. VI.—_The duties of presbyters and others._
And let the presbyters be compassionate and merciful to all, bringing
back those that wander, visiting all the sick, and not neglecting the
widow, the orphan, or the poor, but always “providing for that which is
becoming in the sight of God and men;”[353] abstaining from all wrath,
respect of persons, and unjust judgment; keeping far off from all
covetousness, not quickly crediting [an evil report] against any one,
not severe in judgment, as knowing that we are all under a debt of sin.
If then we entreat the Lord to forgive us, we ought also ourselves to
forgive;[354] for we are before the eyes of our Lord and God, and “we
must all appear at the judgment-seat of Christ, and must every one give
an account of himself.”[355] Let us then serve Him in fear, and with all
reverence, even as He Himself has commanded us, and as the apostles who
preached the gospel unto us, and the prophets who proclaimed beforehand
the coming of the Lord [have alike taught us]. Let us be zealous in the
pursuit of that which is good, keeping ourselves from causes of offence,
from false brethren, and from those who in hypocrisy bear the name of
the Lord, and draw away vain men into error.
CHAP. VII.—_Avoid the Docetæ, and persevere in fasting and prayer._
“For whosoever does not confess that Jesus Christ has come in the flesh,
is antichrist;”[356] and whosoever does not confess the testimony of the
cross,[357] is of the devil; and whosoever perverts the oracles of the
Lord to his own lusts, and says that there is neither a resurrection nor
a judgment, he is the first-born of Satan. Wherefore, forsaking the
vanity of many, and their false doctrines, let us return to the word
which has been handed down to us from[358] the beginning; “watching unto
prayer,”[359] and persevering in fasting; beseeching in our
supplications the all-seeing God “not to lead us into temptation,”[360]
as the Lord has said: “The spirit truly is willing, but the flesh is
weak.”[361]
CHAP. VIII.—_Persevere in hope and patience._
Let us then continually persevere in our hope, and the earnest of our
righteousness, which is Jesus Christ, “who bore our sins in His own body
on the tree,”[362] “who did no sin, neither was guile found in His
mouth,”[363] but endured all things for us, that we might live in
Him.[364] Let us then be imitators of His patience; and if we
suffer[365] for His name’s sake, let us glorify Him.[366] For He has set
us this example[367] in Himself, and we have believed that such is the
case.
CHAP. IX.—_Patience inculcated._
I exhort you all, therefore, to yield obedience to the word of
righteousness, and to exercise all patience, such as ye have seen [set]
before your eyes, not only in the case of the blessed Ignatius, and
Zosimus, and Rufus, but also in others among yourselves, and in Paul
himself, and the rest of the apostles. [This do] in the assurance that
all these have not run[368] in vain, but in faith and righteousness, and
that they are [now] in their due place in the presence of the Lord, with
whom also they suffered. For they loved not this present world, but Him
who died for us, and for our sakes was raised again by God from the
dead.
CHAP. X.—_Exhortation to the practice of virtue._[369]
Stand fast, therefore, in these things, and follow the example of the
Lord, being firm and unchangeable in the faith, loving the
brotherhood,[370] and being attached to one another, joined together in
the truth, exhibiting the meekness of the Lord in your intercourse with
one another, and despising no one. When you can do good, defer it not,
because “alms delivers from death.”[371] Be all of you subject one to
another,[372] “having your conduct blameless among the Gentiles,”[373]
that ye may both receive praise for your good works, and the Lord may
not be blasphemed through you. But woe to him by whom the name of the
Lord is blasphemed![374] Teach, therefore, sobriety to all, and manifest
it also in your own conduct.
CHAP. XI.—_Expression of grief on account of Valens._
I am greatly grieved for Valens, who was once a presbyter among you,
because he so little understands the place that was given him [in
the church]. I exhort you, therefore, that ye abstain from
covetousness,[375] and that ye be chaste and truthful. “Abstain from
every form of evil.”[376] For if a man cannot govern himself in such
matters, how shall he enjoin them on others? If a man does not keep
himself from covetousness, he shall be defiled by idolatry, and
shall be judged as one of the heathen. But who of us are ignorant of
the judgment of the Lord? “Do we not know that the saints shall
judge the world?”[377] as Paul teaches. But I have neither seen nor
heard of any such thing among you, in the midst of whom the blessed
Paul laboured, and who are commended[378] in the beginning of his
epistle. For he boasts of you in all those churches which alone then
knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply
grieved, therefore, brethren, for him (Valens) and his wife; to whom
may the Lord grant true repentance! And be ye then moderate in
regard to this matter, and “do not count such as enemies,”[379] but
call them back as suffering and straying members, that ye may save
your whole body. For by so acting ye shall edify yourselves.[380]
CHAP. XII.—_Exhortation to various graces._
For I trust that ye are well versed in the sacred Scriptures, and that
nothing is hid from you; but to me this privilege is not yet
granted.[381] It is declared then in these Scriptures, “Be ye angry, and
sin not,”[382] and, “Let not the sun go down upon your wrath.”[383]
Happy is he who remembers[384] this, which I believe to be the case with
you. But may the God and Father of our Lord Jesus Christ, and Jesus
Christ Himself, who is the Son of God, and our everlasting High Priest,
build you up in faith and truth, and in all meekness, gentleness,
patience, long-suffering, forbearance, and purity; and may He bestow on
you a lot and portion among His saints, and on us with you, and on all
that are under heaven, who shall believe in our Lord Jesus Christ, and
in His Father, who “raised Him from the dead.”[385] Pray for all the
saints. Pray also for kings,[386] and potentates, and princes, and for
those that persecute and hate you,[387] and for the enemies of the
cross, that your fruit may be manifest to all, and that ye may be
perfect in Him.
CHAP. XIII.—_Concerning the transmission of epistles._
Both you and Ignatius[388] wrote to me, that if any one went [from this]
into Syria, he should carry your letter[389] with him; which request I
will attend to if I find a fitting opportunity, either personally, or
through some other acting for me, that your desire may be fulfilled. The
epistles of Ignatius written by him[390] to us, and all the rest [of his
epistles] which we have by us, we have sent to you, as you requested.
They are subjoined to this epistle, and by them ye may be greatly
profited; for they treat of faith and patience, and all things that tend
to edification in our Lord. Any[391] more certain information you may
have obtained respecting both Ignatius himself, and those that were[392]
with him, have the goodness to make known[393] to us.
CHAP. XIV.—_Conclusion._
These things I have written to you by Crescens, whom up to the
present[394] time I have recommended unto you, and do now recommend. For
he has acted blamelessly among us, and I believe also among you.
Moreover, ye will hold his sister in esteem when she comes to you. Be ye
safe in the Lord Jesus Christ. Grace be with you all.[395] Amen.
Footnote 316:
The title of this epistle in most of the MSS. is, “The Epistle of St
Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians.”
Footnote 317:
Or, “Polycarp, and those who with him are presbyters.”
Footnote 318:
Literally, “ye have received the patterns of true love.”
Footnote 319:
Phil. i. 5.
Footnote 320:
Acts ii. 24. Literally, “having loosed the pains of Hades.”
Footnote 321:
1 Pet. i. 8.
Footnote 322:
Eph. ii. 8, 9.
Footnote 323:
Comp. 1 Pet. i. 13; Eph. vi. 14.
Footnote 324:
Ps. ii. 11.
Footnote 325:
1 Pet. i. 21.
Footnote 326:
Comp. 1 Pet. iii. 22; Phil. ii. 10.
Footnote 327:
Comp. Acts xvii. 31.
Footnote 328:
Or, “who do not obey Him.”
Footnote 329:
Comp. 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.
Footnote 330:
1 Pet. iii. 9.
Footnote 331:
Matt. vii. 1.
Footnote 332:
Matt. vi. 12, 14; Luke vi. 37.
Footnote 333:
Luke vi. 36.
Footnote 334:
Matt. vii. 2; Luke vi. 38.
Footnote 335:
Matt. v. 3, 10; Luke vi. 20.
Footnote 336:
Comp. 2 Pet. iii. 15.
Footnote 337:
The form is plural, but one epistle is probably meant.
Footnote 338:
Comp. Gal. iv. 26.
Footnote 339:
1 Tim. vi. 10.
Footnote 340:
1 Tim. vi. 7.
Footnote 341:
Comp. Eph. vi. 11.
Footnote 342:
Comp. 1 Thess. v. 17.
Footnote 343:
Some here read, “altars.”
Footnote 344:
Gal. vi. 7.
Footnote 345:
Some read, “God in Christ.”
Footnote 346:
Comp. 1 Tim. iii. 8.
Footnote 347:
Comp. Matt. xx. 28.
Footnote 348:
Πολιτευσώμεθα, referring to the whole conduct; comp. Phil. i. 27.
Footnote 349:
2 Tim. ii. 12.
Footnote 350:
Some read, ἀνακύπτεσθαι, “to emerge from.”
Footnote 351:
1 Pet. ii. 11.
Footnote 352:
1 Cor. vi. 9, 10.
Footnote 353:
Rom. xii. 17; 2 Cor. viii. 31.
Footnote 354:
Matt. vi. 12-14.
Footnote 355:
Rom. xiv. 10-12; 2 Cor. v. 10.
Footnote 356:
1 John iv. 3.
Footnote 357:
Literally, “the martyrdom of the cross,” which some render, “His
suffering on the cross.”
Footnote 358:
Comp. Jude 3.
Footnote 359:
1 Pet. iv. 7.
Footnote 360:
Matt. vi. 13, xxvi. 41.
Footnote 361:
Matt. xxvi. 41; Mark xiv. 38.
Footnote 362:
1 Pet. ii. 24.
Footnote 363:
1 Pet. ii. 22.
Footnote 364:
Comp. 1 John iv. 9.
Footnote 365:
Comp. Acts v. 41; 1 Pet. iv. 16.
Footnote 366:
Some read, “we glorify Him.”
Footnote 367:
Comp. 1 Pet. ii. 21.
Footnote 368:
Comp. Phil. ii. 16; Gal. ii. 2.
Footnote 369:
This and the two following chapters are preserved only in a Latin
version.
Footnote 370:
Comp. 1 Pet. ii. 17.
Footnote 371:
Tobit iv. 10, xii. 9.
Footnote 372:
Comp. 1 Pet. v. 5.
Footnote 373:
1 Pet. ii. 12.
Footnote 374:
Isa. lii. 5.
Footnote 375:
Some think that _incontinence_ on the part of Valens and his wife is
referred to.
Footnote 376:
1 Thess. v. 22.
Footnote 377:
1 Cor. vi. 2.
Footnote 378:
Some read, “named;” comp. Phil. i. 5.
Footnote 379:
2 Thess. iii. 15.
Footnote 380:
Comp. 1 Cor. xii. 26.
Footnote 381:
This passage is very obscure. Some render it as follows: “But at
present it is not granted unto me to practise that which is written,
Be ye angry,” etc.
Footnote 382:
Ps. iv. 5.
Footnote 383:
Eph. iv. 26.
Footnote 384:
Some read, “believes.”
Footnote 385:
Gal. i. 1.
Footnote 386:
Comp. 1 Tim. ii. 2.
Footnote 387:
Matt. v. 44.
Footnote 388:
Comp. Ep. of Ignatius to Polycarp, chap. viii.
Footnote 389:
Or, “letters.”
Footnote 390:
Reference is here made to the two letters of Ignatius, one to Polycarp
himself, and the other to the church at Smyrna.
Footnote 391:
Henceforth, to the end, we have only the Latin version.
Footnote 392:
The Latin version reads “are,” which has been corrected as above.
Footnote 393:
Polycarp was aware of the death of Ignatius (chap. ix.), but was as
yet apparently ignorant of the circumstances attending it.
Footnote 394:
Some read, “in this present epistle.”
Footnote 395:
Others read, “and in favour with all yours.”
THE MARTYRDOM OF POLYCARP.
INTRODUCTORY NOTICE.
The following letter purports to have been written by the church at
Smyrna to the church at Philomelium, and through that church to the
whole Christian world, in order to give a succinct account of the
circumstances attending the martyrdom of Polycarp. It is the earliest of
all the Martyria, and has generally been accounted both the most
interesting and authentic. Not a few, however, deem it interpolated in
several passages, and some refer it to a much later date than the middle
of the second century, to which it has been commonly ascribed. We cannot
tell how much it may owe to the writers (chap. xxii.) who successively
transcribed it. Great part of it has been engrossed by Eusebius in his
_Ecclesiastical History_ (iv. 15); and it is instructive to observe,
that some of the most startling miraculous phenomena recorded in the
text as it now stands, have no place in the narrative as given by that
early historian of the church. Much discussion has arisen respecting
several particulars contained in this Martyrium; but into these disputes
we do not enter, having it for our aim simply to present the reader with
as faithful a translation as possible of this very interesting monument
of Christian antiquity.
THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA
CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP.
The church of God which sojourns at Smyrna, to the church of God
sojourning in Philomelium,[396] and to all the congregations[397] of the
holy and catholic church in every place: Mercy, peace, and love from God
the Father, and our Lord Jesus Christ, be multiplied.
CHAP. I.—_Subject of which we write._
We have written to you, brethren, as to what relates to the martyrs, and
especially to the blessed Polycarp, who put an end to the persecution,
having, as it were, set a seal upon it by his martyrdom. For almost all
the events that happened previously [to this one], took place that the
Lord might show us from above a martyrdom becoming the gospel. For he
waited to be delivered up, even as the Lord had done, that we also might
become his followers, while we look not merely at what concerns
ourselves, but have regard also to our neighbours. For it is the part of
a true and well-founded love, not only to wish one’s self to be saved,
but also all the brethren.
CHAP. II.—_The wonderful constancy of the martyrs._
All the martyrdoms, then, were blessed and noble which took place
according to the will of God. For it becomes us who profess[398] greater
piety than others, to ascribe the authority over all things to God. And
truly,[399] who can fail to admire their nobleness of mind, and their
patience, with that love towards their Lord which they displayed?—who,
when they were so torn with scourges, that the frame of their bodies,
even to the very inward veins and arteries, was laid open, still
patiently endured, while even those that stood by pitied and bewailed
them. But they reached such a pitch of magnanimity, that not one of them
let a sigh or a groan escape them; thus proving to us all that those
holy martyrs of Christ, at the very time when they suffered such
torments, were absent from the body, or rather, that the Lord then stood
by them, and communed with them. And, looking to the grace of Christ,
they despised all the torments of this world, redeeming themselves from
eternal punishment by [the suffering of] a single hour. For this reason
the fire of their savage executioners appeared cool to them. For they
kept before their view escape from that fire which is eternal and never
shall be quenched, and looked forward with the eyes of their heart to
those good things which are laid up for such as endure; things “which
ear hath not heard, nor eye seen, neither have entered into the heart of
man,”[400] but were revealed by the Lord to them, inasmuch as they were
no longer men, but had already become angels. And, in like manner, those
who were condemned to the wild beasts endured dreadful tortures, being
stretched out upon beds full of spikes, and subjected to various other
kinds of torments, in order that, if it were possible, the tyrant might,
by their lingering tortures, lead them to a denial [of Christ].
CHAP. III.—_The constancy of Germanicus. The death of Polycarp is
demanded._
For the devil did indeed invent many things against them; but thanks be
to God, he could not prevail over all. For the most noble Germanicus
strengthened the timidity of others by his own patience, and fought
heroically[401] with the wild beasts. For, when the proconsul sought to
persuade him, and urged him[402] to take pity upon his age, he attracted
the wild beast towards himself, and provoked it, being desirous to
escape all the more quickly from an unrighteous and impious world. But
upon this the whole multitude, marvelling at the nobility of mind
displayed by the devout and godly race of Christians,[403] cried out,
“Away with the atheists; let Polycarp be sought out!”
CHAP. IV.—_Quintus the apostate._
Now one named Quintus, a Phrygian, who was but lately come from Phrygia,
when he saw the wild beasts, became afraid. This was the man who forced
himself and some others to come forward voluntarily [for trial]. Him the
proconsul, after many entreaties, persuaded to swear and to offer
sacrifice. Wherefore, brethren, we do not commend those who give
themselves up [to suffering], seeing the gospel does not teach so to
do.[404]
CHAP. V.—_The departure and vision of Polycarp._
But the most admirable Polycarp, when he first heard [that he was sought
for], was in no measure disturbed, but resolved to continue in the city.
However, in deference to the wish of many, he was persuaded to leave it.
He departed, therefore, to a country house not far distant from the
city. There he stayed with a few [friends], engaged in nothing else
night and day than praying for all men, and for the churches throughout
the world, according to his usual custom. And while he was praying, a
vision presented itself to him three days before he was taken; and,
behold, the pillow under his head seemed to him on fire. Upon this,
turning to those that were with him, he said to them prophetically, “I
must be burnt alive.”
CHAP. VI.—_Polycarp is betrayed by a servant._
And when those who sought for him were at hand, he departed to another
dwelling, whither his pursuers immediately came after him. And when they
found him not, they seized upon two youths [that were there], one of
whom, being subjected to torture, confessed. It was thus impossible that
he should continue hid, since those that betrayed him were of his own
household. The Irenarch[405] then (whose office is the same as that of
the Cleronomus[406]), by name Herod, hastened to bring him into the
stadium. [This all happened] that he might fulfil his special lot, being
made a partaker of Christ, and that they who betrayed him might undergo
the punishment of Judas himself.
CHAP. VII.—_Polycarp is found by his pursuers._
His pursuers then, along with horsemen, and taking the youth with them,
went forth at supper-time on the day of the preparation,[407] with their
usual weapons, as if going out against a robber.[408] And being come
about evening [to the place where he was], they found him lying down in
the upper room of[409] a certain little house, from which he might have
escaped into another place; but he refused, saying, “The will of
God[410] be done.”[411] So when he heard that they were come, he went
down and spake with them. And as those that were present marvelled at
his age and constancy, some of them said, “Was so much effort[412] made
to capture such a venerable man?”[413] Immediately then, in that very
hour, he ordered that something to eat and drink should be set before
them, as much indeed as they cared for, while he besought them to allow
him an hour to pray without disturbance. And on their giving him leave,
he stood and prayed, being full of the grace of God, so that he could
not cease[414] for two full hours, to the astonishment of them that
heard him, insomuch that many began to repent that they had come forth
against so godly and venerable an old man.
CHAP. VIII.—_Polycarp is brought into the city._
Now, as soon as he had ceased praying, having made mention of all that
had at any time come in contact with him, both small and great,
illustrious and obscure, as well as the whole catholic church throughout
the world, the time of his departure having arrived, they set him upon
an ass, and conducted him into the city, the day being that of the great
Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both
riding in a chariot[415]), met him, and taking him up into the chariot,
they seated themselves beside him, and endeavoured to persuade him,
saying, “What harm is there in saying, Lord Cæsar,[416] and in
sacrificing, with the other ceremonies observed on such occasions, and
so make sure of safety?” But he at first gave them no answer; and when
they continued to urge him, he said, “I shall not do as you advise me.”
So they, having no hope of persuading him, began to speak bitter[417]
words unto him, and cast him with violence out of the chariot,[418]
insomuch that, in getting down from the carriage, he dislocated his
leg[419] [by the fall]. But without being disturbed,[420] and as if
suffering nothing, he went eagerly forward with all haste, and was
conducted to the stadium, where the tumult was so great, that there was
no possibility of being heard.
CHAP. IX.—_Polycarp refuses to revile Christ._
Now, as Polycarp was entering into the stadium, there came to him a
voice from heaven, saying, “Be strong, and show thyself a man, O
Polycarp!” No one saw who it was that spoke to him; but those of our
brethren who were present heard the voice. And as he was brought
forward, the tumult became great when they heard that Polycarp was
taken. And when he came near, the proconsul asked him whether he was
Polycarp. On his confessing that he was, [the proconsul] sought to
persuade him to deny [Christ], saying, “Have respect to thy old age,”
and other similar things, according to their custom, [such as], “Swear
by the fortune of Cæsar; repent, and say, Away with the Atheists.” But
Polycarp, gazing with a stern countenance on all the multitude of the
wicked heathen then in the stadium, and waving his hand towards them,
while with groans he looked up to heaven, said, “Away with the
Atheists.”[421] Then, the proconsul urging him, and saying, “Swear, and
I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty
and six years have I served Him, and He never did me any injury: how
then can I blaspheme my King and my Saviour?”
CHAP. X.—_Polycarp confesses himself a Christian._
And when the proconsul yet again pressed him, and said, “Swear by the
fortune of Cæsar,” he answered, “Since thou art vainly urgent that, as
thou sayest, I should swear by the fortune of Cæsar, and pretendest not
to know who and what I am, hear me declare with boldness, I am a
Christian. And if you wish to learn what the doctrines[422] of
Christianity are, appoint me a day, and thou shalt hear them.” The
proconsul replied, “Persuade the people.” But Polycarp said, “To thee I
have thought it right to offer an account [of my faith]; for we are
taught to give all due honour (which entails no injury upon ourselves)
to the powers and authorities which are ordained of God.[423] But as for
_these_, I do not deem them worthy of receiving any account from
me.”[424]
CHAP. XI.—_No threats have any effect on Polycarp._
The proconsul then said to him, “I have wild beasts at hand; to these
will I cast thee, except thou repent.” But he answered, “Call them then,
for we are not accustomed to repent of what is good in order to adopt
that which is evil;[425] and it is well for me to be changed from what
is evil to what is righteous.”[426] But again the proconsul said to him,
“I will cause thee to be consumed by fire, seeing thou despisest the
wild beasts, if thou wilt not repent.” But Polycarp said, “Thou
threatenest me with fire which burneth for an hour, and after a little
is extinguished, but art ignorant of the fire of the coming judgment and
of eternal punishment, reserved for the ungodly. But why tarriest thou?
Bring forth what thou wilt.”
CHAP. XII.—_Polycarp is sentenced to be burned._
While he spoke these and many other like things, he was filled with
confidence and joy, and his countenance was full of grace, so that not
merely did it not fall as if troubled by the things said to him, but, on
the contrary, the proconsul was astonished, and sent his herald to
proclaim in the midst of the stadium thrice, “Polycarp has confessed
that he is a Christian.” This proclamation having been made by the
herald, the whole multitude both of the heathen and Jews, who dwelt at
Smyrna, cried out with uncontrollable fury, and in a loud voice, “This
is the teacher of Asia,[427] the father of the Christians, and the
overthrower of our gods, he who has been teaching many not to sacrifice,
or to worship the gods.” Speaking thus, they cried out, and besought
Philip the Asiarch[428] to let loose a lion upon Polycarp. But Philip
answered that it was not lawful for him to do so, seeing the shows[429]
of wild beasts were already finished. Then it seemed good to them to cry
out with one consent, that Polycarp should be burnt alive. For thus it
behoved the vision which was revealed to him in regard to his pillow to
be fulfilled, when, seeing it on fire as he was praying, he turned about
and said prophetically to the faithful that were with him, “I must be
burnt alive.”
CHAP. XIII.—_The funeral pile is erected._
This, then, was carried into effect with greater speed than it was
spoken, the multitudes immediately gathering together wood and fagots
out of the shops and baths; the Jews especially, according to custom,
eagerly assisting them in it. And when the funeral pile was ready,
Polycarp, laying aside all his garments, and loosing his girdle, sought
also to take off his sandals,—a thing he was not accustomed to do,
inasmuch as every one of the faithful was always eager who should first
touch his skin. For, on account of his holy life,[430] he was, even
before his martyrdom, adorned[431] with every kind of good. Immediately
then they surrounded him with those substances which had been prepared
for the funeral pile. But when they were about also to fix him with
nails, he said, “Leave me as I am; for he that giveth me strength to
endure the fire, will also enable me, without your securing me by nails,
to remain without moving in the pile.”
CHAP. XIV.—_The prayer of Polycarp._
They did not nail him then, but simply bound him. And he, placing his
hands behind him, and being bound like a distinguished ram [taken] out
of a great flock for sacrifice, and prepared to be an acceptable
burnt-offering unto God, looked up to heaven, and said, “O Lord God
Almighty, the Father of Thy beloved and blessed Son Jesus Christ, by
whom we have received the knowledge of Thee, the God of angels and
powers, and of every creature, and of the whole race of the righteous
who live before thee, I give Thee thanks that Thou hast counted me
worthy of this day and this hour, that I should have a part in the
number of Thy martyrs, in the cup[432] of thy Christ, to the
resurrection of eternal life, both of soul and body, through the
incorruption [imparted] by the Holy Ghost. Among whom may I be accepted
this day before Thee as a fat[433] and acceptable sacrifice, according
as Thou, the ever-truthful[434] God, hast fore-ordained, hast revealed
beforehand to me, and now hast fulfilled. Wherefore also I praise Thee
for all things, I bless Thee, I glorify Thee, along with the everlasting
and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the
Holy Ghost, be glory both now and to all coming ages. Amen.”[435]
CHAP. XV.—_Polycarp is not injured by the fire._
When he had pronounced this _amen_, and so finished his prayer, those
who were appointed for the purpose kindled the fire. And as the flame
blazed forth in great fury,[436] we, to whom it was given to witness it,
beheld a great miracle, and have been preserved that we might report to
others what then took place. For the fire, shaping itself into the form
of an arch, like the sail of a ship when filled with the wind,
encompassed as by a circle the body of the martyr. And he appeared
within not like flesh which is burnt, but as bread that is baked, or as
gold and silver glowing in a furnace. Moreover, we perceived such a
sweet odour [coming from the pile], as if frankincense or some such
precious spices had been smoking[437] there.
CHAP. XVI.—_Polycarp is pierced by a dagger._
At length, when those wicked men perceived that his body could not be
consumed by the fire, they commanded an executioner to go near and
pierce him through with a dagger. And on his doing this, there came
forth a dove,[438] and a great quantity of blood, so that the fire was
extinguished; and all the people wondered that there should be such a
difference between the unbelievers and the elect, of whom this most
admirable Polycarp was one, having in our own times been an apostolic
and prophetic teacher, and bishop of the catholic church which is in
Smyrna. For every word that went out of his mouth either has been or
shall yet be accomplished.
CHAP. XVII.—_The Christians are refused Polycarp’s body._
But when the adversary of the race of the righteous, the envious,
malicious, and wicked one, perceived the impressive[439] nature of his
martyrdom, and [considered] the blameless life he had led from the
beginning, and how he was now crowned with the wreath of immortality,
having beyond dispute received his reward, he did his utmost that not
the least memorial of him should be taken away by us, although many
desired to do this, and to become possessors[440] of his holy flesh. For
this end he suggested it to Nicetes, the father of Herod and brother of
Alce, to go and entreat the governor not to give up his body to be
buried, “lest,” said he, “forsaking Him that was crucified, they begin
to worship this one.” This he said at the suggestion and urgent
persuasion of the Jews, who also watched us, as we sought to take him
out of the fire, being ignorant of this, that it is neither possible for
us ever to forsake Christ, who suffered for the salvation of such as
shall be saved throughout the whole world (the blameless one for
sinners[441]), nor to worship any other. For Him indeed, as being the
Son of God, we adore; but the martyrs, as disciples and followers of the
Lord, we worthily love on account of their extraordinary[442] affection
towards their own King and Master, of whom may we also be made
companions[443] and fellow-disciples!
CHAP. XVIII.—_The body of Polycarp is burned._
The centurion then, seeing the strife excited by the Jews, placed the
body[444] in the midst of the fire, and consumed it. Accordingly, we
afterwards took up his bones, as being more precious than the most
exquisite jewels, and more purified[445] than gold, and deposited them
in a fitting place, whither, being gathered together, as opportunity is
allowed us, with joy and rejoicing, the Lord shall grant us to celebrate
the anniversary[446] of his martyrdom, both in memory of those who have
already finished their course,[447] and for the exercising and
preparation of those yet to walk in their steps.
CHAP. XIX.—_Praise of the martyr Polycarp._
This, then, is the account of the blessed Polycarp, who, being the
twelfth that was martyred in Smyrna (reckoning those also of
Philadelphia), yet occupies a place of his own[448] in the memory of all
men, insomuch that he is everywhere spoken of by the heathen themselves.
He was not merely an illustrious teacher, but also a pre-eminent martyr,
whose martyrdom all desire to imitate, as having been altogether
consistent with the gospel of Christ. For, having through patience
overcome the unjust governor, and thus acquired the crown of
immortality, he now, with the apostles and all the righteous [in
heaven], rejoicingly glorifies God, even the Father, and blesses our
Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies,
and the Shepherd of the catholic church throughout the world.[449]
CHAP. XX.—_This epistle is to be transmitted to the brethren._
Since, then, ye requested that we would at large make you acquainted
with what really took place, we have for the present sent you this
summary account through our brother Marcus. When, therefore, ye have
yourselves read this epistle,[450] be pleased to send it to the brethren
at a greater distance, that they also may glorify the Lord, who makes
such choice of His own servants. To Him who is able to bring us all by
His grace and goodness[451] into His everlasting kingdom, through His
only-begotten Son Jesus Christ, to Him be glory, and honour, and power,
and majesty, for ever. Amen. Salute all the saints. They that are with
us salute you, and Evarestus, who wrote this epistle, with all his
house.
CHAP. XXI.—_The date of the martyrdom._
Now, the blessed Polycarp suffered martyrdom on the second day of the
month Xanthicus just begun,[452] the seventh day before the Calends of
May, on the great Sabbath, at the eighth hour.[453] He was taken by
Herod, Philip the Trallian being high priest,[454] Statius Quadratus
being proconsul, but Jesus Christ being King for ever, to whom be glory,
honour, majesty, and an everlasting throne, from generation to
generation. Amen.
CHAP. XXII.—_Salutation._
We wish you, brethren, all happiness, while you walk according to the
doctrine of the gospel of Jesus Christ; with whom be glory to God the
Father and the Holy Spirit, for the salvation of His holy elect, after
whose example[455] the blessed Polycarp suffered, following in whose
steps may we too be found in the kingdom of Jesus Christ!
These things[456] Caius transcribed from the copy of Irenæus (who was a
disciple of Polycarp), having himself been intimate with Irenæus. And I
Socrates transcribed them at Corinth from the copy of Caius. Grace be
with you all.
And I again, Pionius, wrote them from the previously written copy,
having carefully searched into them, and the blessed Polycarp having
manifested them to me through a revelation, even as I shall show in what
follows. I have collected these things, when they had almost faded away
through the lapse of time, that the Lord Jesus Christ may also gather me
along with His elect into His heavenly kingdom, to whom, with the Father
and the Holy Spirit, be glory for ever and ever. Amen.
Footnote 396:
Some read, “Philadelphia,” but on inferior authority. Philomelium was
a city of Phrygia.
Footnote 397:
The word in the original is παροικίαις, from which the English
“parishes” is derived.
Footnote 398:
Literally, “who are more pious.”
Footnote 399:
The account now returns to the illustration of the statement made in
the first sentence.
Footnote 400:
1 Cor. ii. 9.
Footnote 401:
Or, “illustriously.”
Footnote 402:
Or, “said to him.”
Footnote 403:
Literally, “the nobleness of the God-loving and God-fearing race of
Christians.”
Footnote 404:
Comp. Matt. x. 23.
Footnote 405:
It was the duty of the Irenarch to apprehend all seditious troublers
of the public peace.
Footnote 406:
Some think that those magistrates bore this name that were elected by
lot.
Footnote 407:
That is, on Friday.
Footnote 408:
Comp. Matt. xxvi. 55.
Footnote 409:
Or, “in.”
Footnote 410:
Some read, “the Lord.”
Footnote 411:
Comp. Matt. vi. 10; Acts xxi. 14.
Footnote 412:
Or, “diligence.”
Footnote 413:
Jacobson reads, “and [marvelling] that they had used so great
diligence to capture,” etc.
Footnote 414:
Or, “be silent.”
Footnote 415:
Jacobson deems these words an interpolation.
Footnote 416:
Or, “Cæsar is Lord,” all the MSS. having κύριος instead of κύριε, as
usually printed.
Footnote 417:
Or, “terrible.”
Footnote 418:
Or, “cast him down” simply, the following words being, as above, an
interpolation.
Footnote 419:
Or, “sprained his ankle.”
Footnote 420:
Or, “not turning back.”
Footnote 421:
Referring the words to the heathen, and not to the Christians, as was
desired.
Footnote 422:
Or, “an account of Christianity.”
Footnote 423:
Comp. Rom. xiii. 1-7; Tit. iii. 1.
Footnote 424:
Or, “of my making any defence to them.”
Footnote 425:
Literally, “repentance from things better to things worse is a change
impossible to us.”
Footnote 426:
That is, to leave this world for a better.
Footnote 427:
Some read, “ungodliness,” but the above seems preferable.
Footnote 428:
The Asiarchs were those who superintended all arrangements connected
with the games in the several provinces.
Footnote 429:
Literally, “the baiting of dogs.”
Footnote 430:
Literally, “good behaviour.”
Footnote 431:
Some think this implies that Polycarp’s skin was believed to possess a
miraculous efficacy.
Footnote 432:
Comp. Matt. xx. 22, xxvi. 39; Mark x. 38.
Footnote 433:
Literally, “in a fat,” etc.
Footnote 434:
Literally, “the not false and true God.”
Footnote 435:
Eusebius (_Hist. Eccl._ iv. 15) has preserved a great portion of this
Martyrium, but in a text considerably differing from that we have
followed. Here, instead of “and,” he has “in the Holy Ghost.”
Footnote 436:
Literally, “a great flame shining forth.”
Footnote 437:
Literally, “breathing.”
Footnote 438:
Eusebius omits all mention of the _dove_, and many have thought the
text to be here corrupt. It has been proposed to read ἐπ’ ἀριστερᾷ,
“on the left hand side,” instead of περιστερὰ, “a dove.”
Footnote 439:
Literally, “greatness.”
Footnote 440:
The Greek, literally translated, is, “and to have fellowship with his
holy flesh.”
Footnote 441:
This clause is omitted by Eusebius: it was probably interpolated by
some transcriber, who had in his mind 1 Pet. iii. 18.
Footnote 442:
Literally, “unsurpassable.”
Footnote 443:
Literally, “fellow-partakers.”
Footnote 444:
Or, “him.”
Footnote 445:
Or, “more tried.”
Footnote 446:
Literally, “the birth-day.”
Footnote 447:
Literally, “been athletes.”
Footnote 448:
Literally, “is alone remembered.”
Footnote 449:
Several additions are here made. One MS. has, “and the all-holy and
life-giving Spirit;” while the old Latin version reads, “and the Holy
Spirit, by whom we know all things.”
Footnote 450:
Literally, “having learned these things.”
Footnote 451:
Literally, “gift.”
Footnote 452:
The translation is here very doubtful. Wake renders the words μηνὸς
ἱσταμένου, “of the _present_ month.”
Footnote 453:
Great obscurity hangs over the chronology here indicated. According to
Usher, the Smyrnæans began the month Xanthicus on the 25th of March.
But the seventh day before the Calends of May is the 25th of April.
Some, therefore, read Ἀπριλλίων instead of Μαΐων. The great Sabbath is
that before the passover. The “eighth hour” may correspond either to
our 8 A.M. or 2 P.M.
Footnote 454:
Called before (chap. xii.) _Asiarch_.
Footnote 455:
Literally, “according as.”
Footnote 456:
What follows is, of course, no part of the original epistle.
THE EPISTLE OF BARNABAS.
INTRODUCTORY NOTICE.
Nothing certain is known as to the author of the following epistle. The
writer’s name is Barnabas, but scarcely any scholars now ascribe it to
the illustrious friend and companion of St Paul. External and internal
evidence here come into direct collision. The ancient writers who refer
to this epistle unanimously attribute it to Barnabas the Levite, of
Cyprus, who held such an honourable place in the infant church. Clement
of Alexandria does so again and again (_Strom._ ii. 6, ii. 7, etc.).
Origen describes it as “a catholic epistle” (_Cont. Cels._ i. 63), and
seems to rank it among the sacred Scriptures (_Comm. in Rom._ i. 24).
Other statements have been quoted from the fathers, to show that they
held this to be an authentic production of the apostolic Barnabas; and
certainly no other name is ever hinted at in Christian antiquity as that
of the writer. But notwithstanding this, the internal evidence is now
generally regarded as conclusive against this opinion. On perusing the
epistle, the reader will be in circumstances to judge of this matter for
himself. He will be led to consider whether the spirit and tone of the
writing, as so decidedly opposed to all respect for Judaism—the numerous
inaccuracies which it contains with respect to Mosaic enactments and
observances—the absurd and trifling interpretations of Scripture which
it suggests—and the many silly vaunts of superior knowledge in which its
writer indulges—can possibly comport with its ascription to the
fellow-labourer of St Paul. When it is remembered that no one ascribes
the epistle to the apostolic Barnabas till the times of Clement of
Alexandria, and that it is ranked by Eusebius among the “spurious”
writings, which, however much known and read in the church, were never
regarded as authoritative, little doubt can remain that the external
evidence is of itself weak, and should not make us hesitate for a moment
in refusing to ascribe this writing to Barnabas the apostle.
The date, object, and intended readers of the epistle can only be
doubtfully inferred from some statements which it contains. It was
clearly written after the destruction of Jerusalem, since reference is
made to that event (chap. xvi.), but how long after is matter of much
dispute. The general opinion is, that its date is not later than the
middle of the second century, and that it cannot be placed earlier than
some twenty or thirty years before. In point of style, both as respects
thought and expression, a very low place must be assigned it. We know
nothing certain of the region in which the author lived, or where the
first readers were to be found. The intention of the writer, as he
himself states (chap. i.), was “to perfect the knowledge” of those to
whom he wrote. Hilgenfeld, who has devoted much attention to this
epistle, holds that “it was written at the close of the first century by
a Gentile Christian of the school of Alexandria, with the view of
winning back, or guarding from a Judaic form of Christianity, those
Christians belonging to the same class as himself.”
Until the recent discovery of the Codex Sinaiticus by Tischendorf, the
first four and a half chapters were known only in an ancient Latin
version. The whole Greek text is now happily recovered, though it is in
many places very corrupt. We have compared its readings throughout, and
noted the principal variations from the text represented in our version.
We have also made frequent reference to the text adopted by Hilgenfeld
in his recent edition of the epistle (Lipsiæ, T. O. Weigel, 1866).
THE EPISTLE OF BARNABAS.[457]
CHAP. I.—_After the salutation, the writer declares that he would
communicate to his brethren something of that which he had himself
received._
All hail, ye sons and daughters, in the name of our Lord[458] Jesus
Christ, who loved us in peace.
Seeing that the divine fruits[459] of righteousness abound among you, I
rejoice exceedingly and above measure in your happy and honoured
spirits, because ye have with such effect received the engrafted[460]
spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be
saved, because I truly perceive in you the Spirit poured forth from the
rich Lord[461] of love. Your greatly desired appearance has thus filled
me with astonishment over you.[462] I am therefore persuaded of this,
and fully convinced in my own mind, that since I began to speak among
you I understand many things, because the Lord hath accompanied me in
the way of righteousness. I am also on this account bound[463] by the
strictest obligation to love you above my own soul, because great are
the faith and love dwelling in you, while you hope for the life which He
has promised.[464] Considering this, therefore, that if I should take
the trouble to communicate to you some portion of what I have myself
received, it will prove to me a sufficient reward that I minister to
such spirits, I have hastened briefly to write unto you, in order that,
along with your faith, ye might have perfect knowledge. The doctrines of
the Lord, then, are three:[465] the hope of life, the beginning and the
completion of it. For the Lord hath made known to us by the prophets
both the things which are past and present, giving us also the
first-fruits of the knowledge[466] of things to come, which things as we
see accomplished, one by one, we ought with the greater richness of
faith[467] and elevation of spirit to draw near to Him with
reverence.[468] I then, not as your teacher, but as one of yourselves,
will set forth a few things by which in present circumstances ye may be
rendered the more joyful.
CHAP. II.—_The Jewish sacrifices are now abolished._
Since, therefore, the days are evil, and Satan[469] possesses the power
of this world, we ought to give heed to ourselves, and diligently
inquire into the ordinances of the Lord. Fear and patience, then, are
helpers of our faith; and long-suffering and continence are things which
fight on our side. While these remain pure in what respects the Lord,
Wisdom, Understanding, Science, and Knowledge rejoice along with
them.[470] For He hath revealed to us by all the prophets that He needs
neither sacrifices, nor burnt-offerings, nor oblations, saying thus,
“What is the multitude of your sacrifices unto me, saith the Lord? I am
full of burnt-offerings, and desire not the fat of lambs, and the blood
of bulls and goats, not when ye come to appear before me: for who hath
required these things at your hands? Tread no more my courts, not though
ye bring with you fine flour. Incense is a vain abomination unto me, and
your new moons and sabbaths I cannot endure.”[471] He has therefore
abolished these things, that the new law of our Lord Jesus Christ, which
is without the yoke of necessity, might have a human oblation.[472] And
again He says to them, “Did I command your fathers, when they went out
from the land of Egypt, to offer unto me burnt-offerings and sacrifices?
But this rather I commanded them, Let no one of you cherish any evil in
his heart against his neighbour, and love not an oath of
falsehood.”[473] We ought therefore, being possessed of understanding,
to perceive the gracious intention of our Father; for He speaks to us,
desirous that we, not[474] going astray like them, should ask how we may
approach Him. To us, then, He declares, “A sacrifice [pleasing] to God
is a broken spirit; a smell of sweet savour to the Lord is a heart that
glorifieth Him that made it.”[475] We ought therefore, brethren,
carefully to inquire concerning our salvation, lest the wicked one,
having made his entrance by deceit, should hurl[476] us forth from our
[true] life.
CHAP. III.—_The fasts of the Jews are not true fasts, nor acceptable to
God._
He says then to them again concerning these things, “Why do ye fast to
me as on this day, saith the Lord, that your voice should be heard with
a cry? I have not chosen this fast, saith the Lord, that a man should
humble his soul. Nor, though ye bend your neck like a ring, and put upon
you sackcloth and ashes, will ye call it an acceptable fast.”[477] To us
He saith, “Behold, this is the fast that I have chosen, saith the Lord,
not that a man should humble his soul, but that he should loose every
band of iniquity, untie the fastenings of harsh agreements, restore to
liberty them that are bruised, tear in pieces every unjust engagement,
feed the hungry with thy bread, clothe the naked when thou seest him,
bring the homeless into thy house, not despise the humble if thou behold
him, and not [turn away] from the members of thine own family. Then
shall thy dawn break forth, and thy healing shall quickly spring up, and
righteousness shall go forth before thee, and the glory of God shall
encompass thee; and then thou shalt call, and God shall hear thee;
whilst thou art yet speaking, He shall say, Behold, I am with thee; if
thou take away from thee the chain [binding others], and the stretching
forth of the hands[478] [to swear falsely], and words of murmuring, and
give cheerfully thy bread to the hungry, and show compassion to the soul
that has been humbled.”[479] To this end, therefore, brethren, He is
long-suffering, foreseeing how the people whom He has prepared shall
with guilelessness believe in His Beloved. For He revealed all these
things to us beforehand, that we should not rush forward as rash
acceptors of their laws.[480]
CHAP. IV.—_Antichrist is at hand: let us therefore avoid Jewish errors._
It therefore behoves us, who inquire much concerning events at
hand,[481] to search diligently into those things which are able to save
us. Let us then utterly flee from all the works of iniquity, lest these
should take hold of us; and let us hate the error of the present time,
that we may set our love on the world to come: let us not give loose
reins to our soul, that it should have power to run with sinners and the
wicked, lest we become like them. The final stumbling-block (or source
of danger) approaches, concerning which it is written, as Enoch[482]
says, “For for this end the Lord has cut short the times and the days,
that His Beloved may hasten; and He will come to the inheritance.” And
the prophet also speaks thus: “Ten kingdoms shall reign upon the earth,
and a little king shall rise up after them, who shall subdue under one
three of the kings.”[483] In like manner Daniel says concerning the
same, “And I beheld the fourth beast, wicked and powerful, and more
savage than all the beasts of the earth, and how from it sprang up ten
horns, and out of them a little budding horn, and how it subdued under
one three of the great horns.”[484] Ye ought therefore to understand.
And this also I further beg of you, as being one of you, and loving you
both individually and collectively more than my own soul, to take heed
now to yourselves, and not to be like some, adding largely to your sins,
and saying, “The covenant is both theirs and ours.”[485] But they thus
finally lost it, after Moses had already received it. For the Scripture
saith, “And Moses was fasting in the mount forty days and forty nights,
and received the covenant from the Lord, tables of stone written with
the finger of the hand of the Lord;”[486] but turning away to idols,
they lost it. For the Lord speaks thus to Moses: “Moses, go down
quickly; for the people whom thou hast brought out of the land of Egypt
have transgressed.”[487] And Moses understood [the meaning of God], and
cast the two tables out of his hands; and their covenant was broken, in
order that the covenant of the beloved Jesus might be sealed upon our
heart, in the hope which flows from believing in Him.[488] Now, being
desirous to write many things to you, not as your teacher, but as
becometh one who loves you, I have taken care not to fail to write to
you from what I myself possess, with a view to your purification.[489]
We take earnest[490] heed in these last days; for the whole [past] time
of your faith will profit you nothing, unless now in this wicked time we
also withstand coming sources of danger, as becometh the sons of God.
That the Black One[491] may find no means of entrance, let us flee from
every vanity, let us utterly hate the works of the way of wickedness. Do
not, by retiring apart, live a solitary life, as if you were already
[fully] justified; but coming together in one place, make common inquiry
concerning what tends to your general welfare. For the Scripture saith,
“Woe to them who are wise to themselves, and prudent in their own
sight!”[492] Let us be spiritually-minded: let us be a perfect temple to
God. As much as in us lies, let us meditate upon the fear of God, and
let us keep His commandments, that we may rejoice in His ordinances. The
Lord will judge the world without respect of persons. Each will receive
as he has done: if he is righteous, his righteousness will precede him;
if he is wicked, the reward of wickedness is before him. Take heed, lest
resting at our ease, as those who are the called [of God], we should
fall asleep in our sins, and the wicked prince, acquiring power over us,
should thrust us away from the kingdom of the Lord. And all the more
attend to this, my brethren, when ye reflect and behold, that after so
great signs and wonders were wrought in Israel, they were thus [at
length] abandoned. Let us beware lest we be found [fulfilling that
saying], as it is written, “Many are called, but few are chosen.”[493]
CHAP. V.—_The new covenant, founded on the sufferings of Christ, tends
to our salvation, but to the Jews’ destruction._
For to this end the Lord endured to deliver up His flesh to corruption,
that we might be sanctified through the remission of sins, which is
effected by His blood of sprinkling. For it is written concerning Him,
partly with reference to Israel, and partly to us; and [the Scripture]
saith thus: “He was wounded for our transgressions, and bruised for our
iniquities: with His stripes we are healed. He was brought as a sheep to
the slaughter, and as a lamb which is dumb before its shearer.”[494]
Therefore we ought to be deeply grateful to the Lord, because He has
both made known to us things that are past, and hath given us wisdom
concerning things present, and hath not left us without understanding in
regard to things which are to come. Now, the Scripture saith, “Not
unjustly are nets spread out for birds.”[495] This means that the man
perishes justly, who, having a knowledge of the way of righteousness,
rushes off into the way of darkness. And further, my brethren: if the
Lord endured to suffer for our soul, He being Lord of all the world, to
whom God said at the foundation of the world, “Let us make man after our
image, and after our likeness,”[496] understand how it was that He
endured to suffer at the hand of men. The prophets, having obtained
grace from Him, prophesied concerning Him. And He (since it behoved Him
to appear in flesh), that He might abolish death, and reveal the
resurrection from the dead, endured [what and as He did], in order that
He might fulfil the promise made unto the fathers, and by preparing a
new people for Himself, might show, while He dwelt on earth, that He,
when He has raised mankind, will also judge them. Moreover, teaching
Israel, and doing so great miracles and signs, He preached [the truth]
to him, and greatly loved him. But when He chose His own apostles who
were to preach His gospel, [He did so from among those] who were sinners
above all sin, that He might show He came “not to call the righteous,
but sinners to repentance.”[497] Then He manifested Himself to be the
Son of God. For if He had not come in the flesh, how could men have been
saved by beholding Him?[498] Since looking upon the sun which is to
cease to exist, and is the work of His hands, their eyes are not able to
bear his rays. The Son of God therefore came in the flesh with this
view, that He might bring to a head the sum of their sins who had
persecuted His prophets[499] to the death. For this purpose, then, He
endured. For God saith, “The stroke of his flesh is from them;”[500]
and[501] “when I shall smite the Shepherd, then the sheep of the flock
shall be scattered.”[502] He himself willed thus to suffer, for it was
necessary that He should suffer on the tree. For says he who prophesies
regarding Him, “Spare my soul from the sword,[503] fasten my flesh with
nails; for the assemblies of the wicked have risen up against me.”[504]
And again he says, “Behold, I have given my back to scourges, and my
cheeks to strokes, and I have set my countenance as a firm rock.”[505]
CHAP. VI.—_The sufferings of Christ, and the new covenant, were
announced by the prophets._
When, therefore, He has fulfilled the commandment, what saith He? “Who
is he that will contend with me? let him oppose me: or who is he that
will enter into judgment with me? let him draw near to the servant of
the Lord.”[506] “Woe unto you, for ye shall all wax old, like a garment,
and the moth shall eat you up.”[507] And again the prophet says,
“Since[508] as a mighty stone He is laid for crushing, behold I cast
down for the foundations of Zion a stone, precious, elect, a
corner-stone, honourable.” Next, what says He? “And he who shall
trust[509] in it shall live for ever.” Is our hope, then, upon a stone?
Far from it. But [the language is used] inasmuch as He laid his flesh
[as a foundation] with power; for He says, “And He placed me as a firm
rock.”[510] And the prophet says again, “The stone which the builders
rejected, the same has become the head of the corner.”[511] And again he
says, “This is the great and wonderful day which the Lord hath
made.”[512] I write the more simply unto you, that ye may understand. I
am the offscouring of your love.[513] What, then, again says the
prophet? “The assembly of the wicked surrounded me; they encompassed me
as bees do a honeycomb,”[514] and “upon my garment they cast lots.”[515]
Since, therefore, He was about to be manifested and to suffer in the
flesh, His suffering was foreshown. For the prophet speaks against
Israel, “Woe to their soul, because they have counselled an evil counsel
against themselves,[516] saying, Let us bind the just one, because he is
displeasing to us.”[517] And Moses also says to them,[518] “Behold these
things, saith the Lord God: Enter into the good land which the Lord
sware [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a
land flowing with milk and honey.”[519] What, then, says Knowledge?[520]
Learn: “Trust,” she says, “in Him who is to be manifested to you in the
flesh—that is, Jesus.” For man is earth in a suffering state, for the
formation of Adam was from the face of the earth. What, then, meaneth
this: “into the good land, a land flowing with milk and honey?” Blessed
be our Lord, who has placed in us wisdom and understanding of secret
things. For the prophet says, “Who shall understand the parable of the
Lord, except him who is wise and prudent, and who loves his Lord?”[521]
Since, therefore, having renewed us by the remission of our sins, He
hath made us after another pattern, [it is His purpose] that we should
possess the soul of children, inasmuch as He has created us anew by His
Spirit.[522] For the Scripture says concerning us, while He speaks to
the Son, “Let us make man after our image, and after our likeness; and
let them have dominion over the beasts of the earth, and the fowls of
heaven, and the fishes of the sea.”[523] And the Lord said, on beholding
the fair creature[524] man, “Increase, and multiply, and replenish the
earth.”[525] These things [were spoken] to the Son. Again, I will show
thee how, in respect to us,[526] He has accomplished a second fashioning
in these last days. The Lord says, “Behold, I will make[527] the last
like the first.”[528] In reference to this, then, the prophet
proclaimed, “Enter ye into the land flowing with milk and honey, and
have dominion over it.”[529] Behold, therefore, we have been
refashioned, as again He says in another prophet, “Behold, saith the
Lord, I will take away from these, that is, from those whom the Spirit
of the Lord foresaw, their stony hearts, and I will put hearts of flesh
within them,”[530] because He[531] was to be manifested in flesh, and to
sojourn among us. For, my brethren, the habitation of our heart is a
holy temple to the Lord.[532] For again saith the Lord, “And wherewith
shall I appear before the Lord my God, and be glorified?”[533] He
says,[534] “I will confess to thee in the church in the midst[535] of my
brethren; and I will praise thee in the midst of the assembly of the
saints.”[536] We, then, are they whom He has led into the good land.
What, then, mean the milk and honey? This, that as the infant is kept
alive first by honey, and then by milk, so also we, being quickened and
kept alive by the faith of the promise and by the word, shall live
ruling over the earth. But He said above,[537] “Let them increase, and
rule over the fishes.”[538] Who then is able to govern the beasts, or
the fishes, or the fowls of heaven? For we ought to perceive that to
govern implies authority, so that one should command and rule. If,
therefore, this does not exist at present, yet still He has promised it
to us. When? When we ourselves also have been made perfect [so as] to
become heirs of the covenant of the Lord.[539]
CHAP. VII.—_Fasting, and the goat sent away, were types of Christ._
Understand, then, ye children of gladness, that the good Lord has
foreshown all things to us, that we might know to whom we ought for
everything to render thanksgiving and praise. If therefore the Son of
God, who is Lord [of all things], and who will judge the living and the
dead, suffered, that His stroke might give us life, let us believe that
the Son of God could not have suffered except for our sakes. Moreover,
when fixed to the cross, He had given Him to drink vinegar and gall.
Hearken how the priests of the people[540] gave previous indications of
this. His commandment having been written, the Lord enjoined, that
whosoever did not keep the fast should be put to death, because He also
Himself was to offer in sacrifice for our sins the vessel of the Spirit,
in order that the type established in Isaac when he was offered upon the
altar might be fully accomplished. What, then, says He in the prophet?
“And let them eat of the goat which is offered, with fasting, for all
their sins.”[541] Attend carefully: “And let all the priests alone eat
the inwards, unwashed with vinegar.” Wherefore? Because to me, who am to
offer my flesh for the sins of my new people, ye are to give gall with
vinegar to drink: eat ye alone, while the people fast and mourn in
sackcloth and ashes. [These things were done] that He might show that it
was necessary for Him to suffer for them.[542] How,[543] then, ran the
commandment? Give your attention. Take two goats of goodly aspect, and
similar to each other, and offer them. And let the priest take one as a
burnt-offering for sins.[544] And what should they do with the other?
“Accursed,” says He, “is the one.” Mark how the type of Jesus[545] now
comes out. “And all of you spit upon it, and pierce it, and encircle its
head with scarlet wool, and thus let it be driven into the wilderness.”
And when all this has been done, he who bears the goat brings it into
the desert, and takes the wool off from it, and places that upon a shrub
which is called _Rachia_,[546] of which also we are accustomed to eat
the fruits[547] when we find them in the field. Of this[548] kind of
shrub alone the fruits are sweet. Why then, again, is this? Give good
heed. [You see] “one upon the altar, and the other accursed;” and why
[do you behold] the one that is accursed crowned? Because they shall see
Him then in that day having a scarlet robe about his body down to his
feet; and they shall say, Is not this He whom we once despised, and
pierced, and mocked, and crucified? Truly this is[549] He who then
declared Himself to be the Son of God. For how like is He to Him![550]
With a view to this, [He required] the goats to be of goodly aspect, and
similar, that, when they see Him then coming, they may be amazed by the
likeness of the goat. Behold, then,[551] the type of Jesus who was to
suffer. But why is it that they place the wool in the midst of thorns?
It is a type of Jesus set before the view of the church. [They[552]
place the wool among thorns], that any one who wishes to bear it away
may find it necessary to suffer much, because the thorn is formidable,
and thus obtain it only as the result of suffering. Thus also, says He,
“Those who wish to behold me, and lay hold of my kingdom, must through
tribulation and suffering obtain me.”[553]
CHAP. VIII.—_The red heifer a type of Christ._
Now what do you suppose this to be a type of, that a command was given
to Israel, that men of the greatest wickedness[554] should offer a
heifer, and slay and burn it, and that then boys should take the ashes,
and put these into vessels, and bind round a stick[555] purple wool
along with hyssop, and that thus the boys should sprinkle the people,
one by one, in order that they might be purified from their sins?
Consider how He speaks to you with simplicity. The calf[556] is Jesus:
the sinful men offering it are those who led Him to the slaughter. But
now the men are no longer guilty, are no longer regarded as
sinners.[557] And the boys that sprinkle are those that have proclaimed
to us the remission of sins and purification of heart. To these He gave
authority to preach the gospel, being twelve in number, corresponding to
the twelve tribes[558] of Israel. But why are there three boys that
sprinkle? To correspond[559] to Abraham, and Isaac, and Jacob, because
these were great with God. And why was the wool [placed] upon the wood?
Because by wood Jesus holds His kingdom, so that [through the cross]
those believing on Him shall live for ever. But why was hyssop joined
with the wool? Because in His kingdom the days will be evil and polluted
in which we shall be saved, [and] because he who suffers in body is
cured through the cleansing[560] efficacy of hyssop. And on this account
the things which stand thus are clear to us, but obscure to them,
because they did not hear the voice of the Lord.
CHAP. IX.—_The spiritual meaning of circumcision._
He speaks moreover concerning our ears, how He hath circumcised both
them and our heart. The Lord saith in the prophet, “In the hearing of
the ear they obeyed me.”[561] And again He saith, “By hearing, those
shall hear who are afar off; they shall know what I have done.”[562]
And, “Be ye circumcised in your hearts, saith the Lord.”[563] And again
He says, “Hear, O Israel, for these things saith the Lord thy God.”[564]
And once more the Spirit of the Lord proclaims, “Who is he that wishes
to live for ever? By hearing let him hear the voice of my servant.”[565]
And again He saith, “Hear, O heaven, and give ear, O earth, for God[566]
hath spoken.”[567] These are in proof.[568] And again He saith, “Hear
the word of the Lord, ye rulers of this people.”[569] And again He
saith, “Hear, ye children, the voice of one crying in the
wilderness.”[570] Therefore He hath circumcised our ears, that we might
hear His word and believe, for the circumcision in which they trusted is
abolished.[571] For He declared that circumcision was not of the flesh,
but they transgressed because an evil angel deluded them.[572] He saith
to them, “These things saith the Lord your God”—(here[573] I find a
new[574] commandment)—“Sow not among thorns, but circumcise yourselves
to the Lord.”[575] And why speaks He thus: “Circumcise the stubbornness
of your heart, and harden not your neck?”[576] And again: “Behold, saith
the Lord, all the nations are uncircumcised[577] in the flesh, but this
people are uncircumcised in heart.”[578] But thou wilt say, “Yea, verily
the people are circumcised for a seal.” But so also is every Syrian and
Arab, and all the priests of idols: are these then also within the bond
of His covenant?[579] Yea, the Egyptians also practise circumcision.
Learn then, my children, concerning all things richly,[580] that
Abraham, the first who enjoined circumcision, looking forward in spirit
to Jesus, practised that rite, having received the mysteries[581] of the
three letters. For [the Scripture] saith, “And Abraham circumcised ten,
and eight, and three hundred men of his household.”[582] What, then, was
the knowledge given to him in this? Learn the eighteen first, and then
the three hundred.[583] The ten and the eight are thus denoted—Ten by I,
and Eight by H.[584] You have [the initials of the name of] Jesus. And
because[585] the cross was to express the grace [of our redemption] by
the letter T, he says also, “Three Hundred.” He signifies, therefore,
Jesus by two letters, and the cross by one. He knows this, who has put
within us the engrafted[586] gift of His doctrine. No one has been
admitted by me to a more excellent piece of knowledge[587] than this,
but I know that ye are worthy.
CHAP. X.—_Spiritual significance of the precepts of Moses respecting
different kinds of food._
Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the
eagle, nor the hawk, nor the raven, nor any fish which is not possessed
of scales?”[588] He embraced three doctrines in his mind [in doing so].
Moreover, the Lord saith to them in Deuteronomy, “And I will establish
my ordinances among this people.”[589] Is there then not a command of
God that they should not eat [these things]? There is, but Moses spoke
with a spiritual reference.[590] For this reason he named the swine, as
much as to say, “Thou shalt not join thyself to men who resemble swine.”
For when they live in pleasure, they forget their Lord; but when they
come to want, they acknowledge the Lord. And [in like manner] the swine,
when it has eaten, does not recognise its master; but when hungry it
cries out, and on receiving food is quiet again. “Neither shalt thou
eat,” says he, “the eagle, nor the hawk, nor the kite, nor the raven.”
“Thou shalt not join thyself,” he means, “to such men as know not how to
procure food for themselves by labour and sweat, but seize on that of
others in their iniquity, and although wearing an aspect of simplicity,
are on the watch to plunder others.”[591] So these birds, while they sit
idle, inquire how they may devour the flesh of others, proving
themselves pests [to all] by their wickedness. “And thou shalt not eat,”
he says, “the lamprey, or the polypus, or the cuttle-fish.” He means,
“Thou shalt not join thyself or be like to such men as are ungodly to
the end, and are condemned[592] to death.” In like manner as those
fishes, above accursed, float in the deep, not swimming [on the surface]
like the rest, but make their abode in the mud which lies at the bottom.
Moreover, “Thou shalt not,” he says, “eat the hare.” Wherefore? “Thou
shalt not be a corrupter of boys, nor like unto such.”[593] Because the
hare multiplies, year by year, the places of its conception; for as many
years as it lives so many[594] it has. Moreover, “Thou shalt not eat the
hyena.” He means, “Thou shalt not be an adulterer, nor a corrupter, nor
be like to them that are such.” Wherefore? Because that animal annually
changes its sex, and is at one time male, and at another female.
Moreover, he has rightly detested the weasel. For he means, “Thou shalt
not be like to those whom we hear of as committing wickedness with the
mouth,[595] on account of their uncleanness; nor shalt thou be joined to
those impure women who commit iniquity with the mouth. For this animal
conceives by the mouth.” Moses then issued[596] three doctrines
concerning meats with a spiritual significance; but they received them
according to fleshly desire, as if he had merely spoken of [literal]
meats. David, however, comprehends the knowledge of the three doctrines,
and speaks in like manner: “Blessed is the man who hath not walked in
the counsel of the ungodly,”[597] even as the fishes [referred to] go in
darkness to the depths [of the sea]; “and hath not stood in the way of
sinners,” even as those who profess to fear the Lord, but go astray like
swine; “and hath not sat in the seat of the scorners,”[598] even as
those birds that lie in wait for prey. Take a full and firm grasp of
this spiritual[599] knowledge. But Moses says still further, “Ye shall
eat every animal that is cloven-footed and ruminant.” What does he mean?
[The ruminant animal denotes him] who, on receiving food, recognises Him
that nourishes him, and being satisfied by Him,[600] is visibly made
glad. Well spake [Moses], having respect to the commandment. What, then,
does he mean? That we ought to join ourselves to those that fear the
Lord, those who meditate in their heart on the commandment which they
have received, those who both utter the judgments of the Lord and
observe them, those who know that meditation is a work of gladness, and
who ruminate[601] upon the word of the Lord. But what means the
cloven-footed? That the righteous man also walks in this world, yet
looks forward to the holy state[602] [to come]. Behold how well Moses
legislated. But how was it possible for them to understand or comprehend
these things? We then, rightly understanding his commandments,[603]
explain them as the Lord intended. For this purpose He circumcised our
ears and our hearts, that we might understand these things.
CHAP. XI.—_Baptism and the cross prefigured in the Old Testament._
Let us further inquire whether the Lord took any care to foreshadow the
water [of baptism] and the cross. Concerning the water, indeed, it is
written, in reference to the Israelites, that they should not receive
that baptism which leads to the remission of sins, but should
procure[604] another for themselves. The prophet therefore declares, “Be
astonished, O heaven, and let the earth tremble[605] at this, because
this people hath committed two great evils: they have forsaken me, a
living fountain, and have hewn out for themselves broken cisterns.[606]
Is my holy hill Zion a desolate rock? For ye shall be as the fledglings
of a bird, which fly away when the nest is removed.”[607] And again
saith the prophet, “I will go before thee and make level the mountains,
and will break the brazen gates, and bruise in pieces the iron bars; and
I will give thee the secret,[608] hidden, invisible treasures, that they
may know that I am the Lord God.”[609] And “He shall dwell in a lofty
cave of the strong rock.”[610] Furthermore, what saith He in reference
to the Son? “His water is sure;[611] ye shall see the King in His glory,
and your soul shall meditate on the fear of the Lord.”[612] And again He
saith in another prophet, “The man who doeth these things shall be like
a tree planted by the courses of waters, which shall yield its fruit in
due season; and his leaf shall not fade, and all that he doeth shall
prosper. Not so are the ungodly, not so, but even as chaff, which the
wind sweeps away from the face of the earth. Therefore the ungodly shall
not stand in judgment, nor sinners in the counsel of the just; for the
Lord knoweth the way of the righteous, but the way of the ungodly shall
perish.”[613] Mark how He has described at once both the water and the
cross. For these words imply, Blessed are they who, placing their trust
in the cross, have gone down into the water; for, says He, they shall
receive their reward in due time: then He declares, I will recompense
them. But now He saith,[614] “Their leaves shall not fade.” This
meaneth, that every word which proceedeth out of your mouth in faith and
love shall tend to bring conversion and hope to many. Again, another
prophet saith, “And the land of Jacob shall be extolled above every
land.”[615] This meaneth the vessel of His Spirit, which He shall
glorify. Further, what says He? “And there was a river flowing on the
right, and from it arose beautiful trees; and whosoever shall eat of
them shall live for ever.”[616] This meaneth,[617] that we indeed
descend into the water full of sins and defilement, but come up, bearing
fruit in our heart, having the fear [of God] and trust in Jesus in our
spirit. “And whosoever shall eat of these shall live for ever.” This
meaneth: Whosoever, He declares, shall hear thee speaking, and believe,
shall live for ever.
CHAP. XII.—_The cross of Christ frequently announced in the Old
Testament._
In like manner He points to the cross of Christ in another prophet, who
saith,[618] “And when shall these things be accomplished? And the Lord
saith, When a tree shall be bent down, and again arise, and when blood
shall flow out of wood.”[619] Here again you have an intimation
concerning the cross, and Him who should be crucified. Yet again He
speaks of this[620] in Moses, when Israel was attacked by strangers. And
that He might remind them, when assailed, that it was on account of
their sins they were delivered to death, the Spirit speaks to the heart
of Moses, that he should make a figure of the cross,[621] and of Him
about to suffer thereon; for unless they put their trust in Him, they
shall be overcome for ever. Moses therefore placed one weapon above
another in the midst of the hill,[622] and standing upon it, so as to be
higher than all the people, he stretched forth his hands,[623] and thus
again Israel acquired the mastery. But when again he let down his hands,
they were again destroyed. For what reason? That they might know that
they could not be saved unless they put their trust in Him.[624] And in
another prophet He declares, “All day long I have stretched forth my
hands to an unbelieving people, and one that gainsays my righteous
way.”[625] And again Moses makes a type of Jesus, [signifying] that it
was necessary for Him to suffer, [and also] that He would be the author
of life[626] [to others], whom they believed to have destroyed on the
cross[627] when Israel was falling. For since transgression was
committed by Eve through means of the serpent, [the Lord] brought it to
pass that every [kind of] serpents bit them, and they died,[628] that He
might convince them, that on account of their transgression they were
given over to the straits of death. Moreover Moses, when he commanded,
“Ye shall not have any graven or molten [image] for your God,”[629] did
so that he might reveal a type of Jesus. Moses then makes a brazen
serpent, and places it upon a beam,[630] and by proclamation assembles
the people. When, therefore, they were come together, they besought
Moses that he would offer sacrifice[631] in their behalf, and pray for
their recovery. And Moses spake unto them, saying, “When any one of you
is bitten, let him come to the serpent placed on the pole; and let him
hope and believe, that even though dead, it is able to give him life,
and immediately he shall be restored.”[632] And they did so. Thou hast
in this also [an indication of] the glory of Jesus; for in Him and to
Him are all things.[633] What, again, says Moses to Jesus (Joshua) the
son of Nave, when he gave him[634] this name, as being a prophet, with
this view only, that all the people might hear that the Father would
reveal all things concerning His Son Jesus to the son[635] of Nave? This
name then being given him when he sent him to spy out the land, he said,
“Take a book into thy hands, and write what the Lord declares, that the
Son of God will in the last days cut off from the roots all the house of
Amalek.”[636] Behold again: Jesus who was manifested, both by type and
in the flesh,[637] is not the Son of man, but the Son of God. Since,
therefore, they were to say that Christ was the son[638] of David,
fearing and understanding the error of the wicked, he saith, “The Lord
said unto my Lord, Sit at my right hand, until I make Thine enemies Thy
footstool.”[639] And again, thus saith Isaiah, “The Lord said to
Christ,[640] my Lord, whose right hand I have holden,[641] that the
nations should yield obedience before Him; and I will break in pieces
the strength of kings.”[642] Behold how David calleth Him Lord and the
Son of God.
CHAP. XIII.—_Christians, and not Jews, the heirs of the covenant._
But let us see if this people[643] is the heir, or the former, and if
the covenant belongs to us or to them. Hear ye now what the Scripture
saith concerning the people. Isaac prayed for Rebecca his wife, because
she was barren; and she conceived.[644] Furthermore also, Rebecca went
forth to inquire of the Lord; and the Lord said to her, “Two nations are
in thy womb, and two peoples in thy belly; and the one people shall
surpass the other, and the elder shall serve the younger.”[645] You
ought to understand who was Isaac, who Rebecca, and concerning what
persons He declared that this people should be greater than that. And in
another prophecy Jacob speaks more clearly to his son Joseph, saying,
“Behold, the Lord hath not deprived me of thy presence; bring thy sons
to me, that I may bless them.”[646] And he brought Manasseh and Ephraim,
desiring that Manasseh[647] should be blessed, because he was the elder.
With this view Joseph led him to the right hand of his father Jacob. But
Jacob saw in spirit the type of the people to arise afterwards. And what
says [the Scripture]? And Jacob changed the direction of his hands, and
laid his right hand upon the head of Ephraim, the second and younger,
and blessed him. And Joseph said to Jacob, “Transfer thy right hand to
the head of Manasseh,[648] for he is my first-born son.”[649] And Jacob
said, “I know it, my son, I know it; but the elder shall serve the
younger: yet he also shall be blessed.”[650] Ye see on whom he laid[651]
[his hands], that this people should be first, and heir of the covenant.
If then, still further, the same thing was intimated through Abraham, we
reach the perfection of our knowledge. What, then, says He to Abraham?
“Because thou hast believed,[652] it is imputed to thee for
righteousness: behold, I have made thee the father of those nations who
believe in the Lord while in [a state of] uncircumcision.”[653]
CHAP. XIV.—_The Lord hath given us the testament which Moses received
and broke._
Yes [it is even so]; but let us inquire if the Lord has really given
that testament which He swore to the fathers that He would give[654] to
the people. He did give it; but they were not worthy to receive it, on
account of their sins. For the prophet declares, “And Moses was fasting
forty days and forty nights on Mount Sinai, that he might receive the
testament of the Lord for the people.”[655] And he received from the
Lord[656] two tables, written in the spirit by the finger of the hand of
the Lord. And Moses having received them, carried them down to give to
the people. And the Lord said to Moses, “Moses, Moses, go down quickly;
for thy people hath sinned, whom thou didst bring out of the land of
Egypt.”[657] And Moses understood that they had again[658] made molten
images; and he threw the tables out of his hands, and the tables of the
testament of the Lord were broken. Moses then received it, but they
proved themselves unworthy. Learn now how _we_ have received it. Moses,
as a servant,[659] received it; but the Lord himself, having suffered in
our behalf, hath given it to us, that we should be the people of
inheritance. But He was manifested, in order that they might be
perfected in their iniquities, and that we, being constituted heirs
through Him,[660] might receive the testament of the Lord Jesus, who was
prepared for this end, that by His personal manifestation, redeeming our
hearts (which were already wasted by death, and given over to the
iniquity of error) from darkness, He might by His word enter into a
covenant with us. For it is written how the Father, about to redeem[661]
us from darkness, commanded Him to prepare[662] a holy people for
Himself. The prophet therefore declares, “I, the Lord Thy God, have
called Thee in righteousness, and will hold Thy hand, and will
strengthen Thee; and I have given Thee for a covenant to the people, for
a light to the nations, to open the eyes of the blind, and to bring
forth from fetters them that are bound, and those that sit in darkness
out of the prison-house.”[663] Ye perceive,[664] then, whence we have
been redeemed. And again, the prophet says, “Behold, I have appointed
Thee as a light to the nations, that Thou mightest be for salvation even
to the ends of the earth, saith the Lord God that redeemeth thee.”[665]
And again, the prophet saith, “The Spirit of the Lord is upon me;
because He hath anointed me to preach the gospel to the humble: He hath
sent me to heal the broken-hearted, to proclaim deliverance to the
captives, and recovery of sight to the blind; to announce the acceptable
year of the Lord, and the day of recompense; to comfort all that
mourn.”[666]
CHAP. XV.—_The false and the true Sabbath._
Further,[667] also, it is written concerning the Sabbath in the
Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai,
“And sanctify ye the Sabbath of the Lord with clean hands and a pure
heart.”[668] And He says in another place, “If my sons keep the Sabbath,
then will I cause my mercy to rest upon them.”[669] The Sabbath is
mentioned at the beginning of the creation [thus]: “And God made in six
days the works of His hands, and made an end on the seventh day, and
rested on it, and sanctified it.”[670] Attend, my children, to the
meaning of this expression, “He finished in six days.” This implieth
that the Lord will finish all things in six thousand years, for a day
is[671] with Him a thousand years. And He Himself testifieth,[672]
saying, “Behold, to-day[673] will be as a thousand years.”[674]
Therefore, my children, in six days, that is, in six thousand years, all
things will be finished. “And He rested on the seventh day.” This
meaneth: when His Son, coming [again], shall destroy the time of the
wicked man,[675] and judge the ungodly, and change the sun, and the
moon,[676] and the stars, then shall He truly rest on the seventh day.
Moreover, He says, “Thou shalt sanctify it with pure hands and a pure
heart.” If, therefore, any one can now sanctify the day which God hath
sanctified, except he is pure in heart in all things,[677] we are
deceived.[678] Behold, therefore:[679] certainly then one properly
resting sanctifies it, when we ourselves, having received the promise,
wickedness no longer existing, and all things having been made new by
the Lord, shall be able to work righteousness.[680] Then we shall be
able to sanctify it, having been first sanctified ourselves.[681]
Further, He says to them, “Your new moons and your Sabbaths I cannot
endure.”[682] Ye perceive how He speaks: Your present Sabbaths are not
acceptable to me, but that is which I have made, [namely this,] when,
giving rest to all things, I shall make a beginning of the eighth day,
that is, a beginning of another world. Wherefore, also, we keep the
eighth day with joyfulness, the day also on which Jesus rose again from
the dead.[683] And[684] when He had manifested Himself, He ascended into
the heavens.
CHAP. XVI.—_The spiritual temple of God._
Moreover, I will also tell you concerning the temple, how the wretched
[Jews], wandering in error, trusted not in God Himself, but in the
temple, as being the house of God. For almost after the manner of the
Gentiles they worshipped Him in the temple.[685] But learn how the Lord
speaks, when abolishing it: “Who hath meted out heaven with a span, and
the earth with his palm? Have not I?”[686] “Thus saith the Lord, Heaven
is my throne, and the earth my footstool: what kind of house will ye
build to me, or what is the place of my rest?”[687] Ye perceive that
their hope is vain. Moreover, He again says, “Behold, they who have cast
down this temple, even they shall build it up again.”[688] It has so
happened.[689] For through their going to war, it was destroyed by their
enemies; and now they, as the servants of their enemies, shall rebuild
it. Again, it was revealed that the city and the temple and the people
of Israel were to be given up. For the Scripture saith, “And it shall
come to pass in the last days, that the Lord will deliver up the sheep
of His pasture, and their sheep-fold and tower, to destruction.”[690]
And it so happened as the Lord had spoken. Let us inquire, then, if
there still is a temple of God. There is—where He himself declared He
would make and finish it. For it is written, “And it shall come to pass,
when the week is completed, the temple of God shall be built in glory in
the name of the Lord.”[691] I find, therefore, that a temple does exist.
Learn, then, how it shall be built in the name of the Lord. Before we
believed in God, the habitation of our heart was corrupt and weak, as
being indeed like a temple made with hands. For it was full of idolatry,
and was a habitation of demons, through our doing such things as were
opposed to [the will of] God. But it shall be built, observe ye, in the
name of the Lord, in order that the temple of the Lord may be built in
glory. How? Learn [as follows]. Having received the forgiveness of sins,
and placed our trust in the name of the Lord, we have become new
creatures, formed again from the beginning. Wherefore in our habitation
God truly dwells in us. How? His word of faith; His calling[692] of
promise; the wisdom of the statutes; the commands of the doctrine; He
himself prophesying in us; He himself dwelling in us; opening to us who
were enslaved by death the doors of the temple, that is, the mouth; and
by giving us repentance introduced us into the incorruptible
temple.[693] He then, who wishes to be saved, looks not to man,[694] but
to Him who dwelleth in him, and speaketh in him, amazed at never having
either heard him utter such words with his mouth, nor himself having
ever desired to hear them.[695] This is the spiritual temple built for
the Lord.
CHAP. XVII.—_Conclusion of the first part of the epistle._
As far as was possible, and could be done with perspicuity, I cherish
the hope that, according to my desire, I have omitted none[696] of those
things at present [demanding consideration], which bear upon your
salvation. For if I should write to you about things future,[697] ye
would not understand, because such knowledge is hid in parables. These
things then are so.
CHAP. XVIII.—_Second part of the epistle. The two ways._
But let us now pass to another sort of knowledge and doctrine. There are
two ways of doctrine and authority, the one of light, and the other of
darkness. But there is a great difference between these two ways. For
over one are stationed the light-bringing angels of God, but over the
other the angels[698] of Satan. And He indeed (_i.e._ God) is Lord for
ever and ever, but he (_i.e._ Satan) is prince of the time[699] of
iniquity.
CHAP. XIX.—_The way of light._
The way of light, then, is as follows. If any one desires to travel to
the appointed place, he must be zealous in his works. The knowledge,
therefore, which is given to us for the purpose of walking in this way,
is the following. Thou shalt love Him that created thee:[700] thou shalt
glorify Him that redeemed thee from death. Thou shalt be simple in
heart, and rich in spirit. Thou shalt not join thyself to those who walk
in the way of death. Thou shalt hate doing what is unpleasing to God:
thou shalt hate all hypocrisy. Thou shalt not forsake the commandments
of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly
mind.[701] Thou shalt not take glory to thyself. Thou shalt not take
evil counsel against thy neighbour. Thou shalt not allow over-boldness
to enter into thy soul.[702] Thou shalt not commit fornication: thou
shalt not commit adultery: thou shalt not be a corrupter of youth. Thou
shalt not let the word of God issue from thy lips with any kind of
impurity.[703] Thou shalt not accept persons when thou reprovest any one
for transgression. Thou shalt be meek: thou shalt be peaceable. Thou
shalt tremble at the words which thou hearest.[704] Thou shalt not be
mindful of evil against thy brother. Thou shalt not be of doubtful
mind[705] as to whether a thing shall be or not. Thou shalt not take the
name[706] of the Lord in vain. Thou shalt love thy neighbour more than
thine own soul.[707] Thou shalt not slay the child by procuring
abortion; nor, again, shalt thou destroy it after it is born. Thou shalt
not withdraw thy hand from thy son, or from thy daughter, but from their
infancy thou shalt teach them the fear of the Lord.[708] Thou shalt not
covet what is thy neighbour’s, nor shalt thou be avaricious. Thou shalt
not be joined in soul with the haughty, but thou shalt be reckoned with
the righteous and lowly. Receive thou as good things the trials[709]
which come upon thee.[710] Thou shalt not be of double mind or of double
tongue,[711] for a double tongue is a snare of death. Thou shalt be
subject[712] to the Lord, and to [other] masters as the image of God,
with modesty and fear. Thou shalt not issue orders with bitterness to
thy maid-servant or thy man-servant, who trust in the same [God[713]],
lest thou shouldst not[714] reverence that God who is above both; for He
came to call men not according to their outward appearance,[715] but
according as the Spirit had prepared them.[716] Thou shalt communicate
in all things with thy neighbour; thou shalt not call[717] things thine
own; for if ye are partakers in common of things which are
incorruptible,[718] how much more [should you be] of those things which
are corruptible![719] Thou shalt not be hasty with thy tongue, for the
mouth is a snare of death. As far as possible, thou shalt be pure in thy
soul. Do not be ready to stretch forth thy hands to take, whilst thou
contractest them to give. Thou shalt love, as the apple of thine eye,
every one that speaketh to thee the word of the Lord. Thou shalt
remember the day of judgment, night and day. Thou shalt seek out every
day the faces of the saints,[720] either by word examining them, and
going to exhort them, and meditating how to save a soul by the
word,[721] or by thy hands thou shalt labour for the redemption of thy
sins. Thou shalt not hesitate to give, nor murmur when thou givest.
“Give to every one that asketh thee,”[722] and thou shalt know who is
the good Recompenser of the reward. Thou shalt preserve what thou hast
received [in charge], neither adding to it nor taking from it. To the
last thou shalt hate the wicked[723] [one].[724] Thou shalt judge
righteously. Thou shalt not make a schism, but thou shalt pacify those
that contend by bringing them together. Thou shalt confess thy sins.
Thou shalt not go to prayer with an evil conscience. This is the way of
light.[725]
CHAP. XX.—_The way of darkness._
But the way of darkness[726] is crooked, and full of cursing; for it is
the way of eternal[727] death with punishment, in which way are the
things that destroy the soul, viz. idolatry, over-confidence, the
arrogance of power, hypocrisy, double-heartedness, adultery, murder,
rapine, haughtiness, transgression,[728] deceit, malice,
self-sufficiency, poisoning, magic, avarice,[729] want of the fear of
God. [In this way, too,] are those who persecute the good, those who
hate truth, those who love falsehood, those who know not the reward of
righteousness, those who cleave not to that which is good, those who
attend not with just judgment to the widow and orphan, those who watch
not to the fear of God, [but incline] to wickedness, from whom meekness
and patience are far off; persons who love vanity, follow after a
reward, pity not the needy, labour not in aid of him who is overcome
with toil; who are prone to evil-speaking, who know not Him that made
them, who are murderers of children, destroyers of the workmanship of
God; who turn away him that is in want, who oppress the afflicted, who
are advocates of the rich, who are unjust judges of the poor, and who
are in every respect transgressors.
CHAP. XXI.—_Conclusion._
It is well, therefore,[730] that he who has learned the judgments of the
Lord, as many as have been written, should walk in them. For he who
keepeth these shall be glorified in the kingdom of God; but he who
chooseth other things[731] shall be destroyed with his works. On this
account there will be a resurrection,[732] on this account a
retribution. I beseech you who are superiors, if you will receive any
counsel of my good-will, have among yourselves those to whom you may
show kindness: do not forsake them. For the day is at hand on which all
things shall perish with the evil [one]. The Lord is near, and His
reward. Again, and yet again, I beseech you: be good lawgivers[733] to
one another; continue faithful counsellors of one another; take away
from among you all hypocrisy. And may God, who ruleth over all the
world, give to you wisdom, intelligence, understanding, knowledge of His
judgments,[734] with patience. And be ye[735] taught of God, inquiring
diligently what the Lord asks from you; and do it that ye may be safe in
the day of judgment.[736] And if you have any remembrance of what is
good, be mindful of me, meditating on these things, in order that both
my desire and watchfulness may result in some good. I beseech you,
entreating this as a favour. While yet you are in this fair vessel,[737]
do not fail in any one of those things,[738] but unceasingly seek after
them, and fulfil every commandment; for these things are worthy.[739]
Wherefore I have been the more earnest to write to you, as my ability
served,[740] that I might cheer you. Farewell, ye children of love and
peace. The Lord of glory and of all grace be with your spirit.
Amen.[741]
Footnote 457:
The Codex Sinaiticus has simply “Epistle of Barnabas” for title;
Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican MS.
of the Latin text.
Footnote 458:
The Cod. Sin. has simply, “the Lord.”
Footnote 459:
Literally, “the judgments of God being great and rich towards you;”
but, as Hefele remarks, δικαίωμα seems here to have the meaning of
_righteousness_, as in Rom. v. 18.
Footnote 460:
This appears to be the meaning of the Greek, and is confirmed by the
ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads
“thus,” instead of “because,” and separates the clauses.
Footnote 461:
The Latin reads, “a spirit infused into you from the honourable
fountain of God.”
Footnote 462:
This sentence is entirely omitted in the Latin.
Footnote 463:
The Latin text is here quite different, and seems evidently corrupt.
We have followed the Cod. Sin., as does Hilgenfeld.
Footnote 464:
Literally, “in the hope of His life.”
Footnote 465:
The Greek is here totally unintelligible: it seems impossible either
to punctuate or construe it. We may attempt to represent it as
follows: “The doctrines of the Lord, then, are three: Life, Faith, and
Hope, our beginning and end; and Righteousness, the beginning and the
end of judgment; Love and Joy and the Testimony of gladness for works
of righteousness.” We have followed the ancient Latin text, which
Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.
Footnote 466:
Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).
Footnote 467:
Literally, “we ought more richly and loftily to approach His fear.”
Footnote 468:
Instead of “to Him with fear,” the reading of Cod. Sin., the Latin
has, “to His altar,” which Hilgenfeld adopts.
Footnote 469:
The Latin text is literally, “the adversary;” the Greek has, “and he
that worketh possesseth power;” Hilgenfeld reads, “he that worketh
against,” the idea expressed above being intended.
Footnote 470:
Or, “while these things continue, those which respect the Lord rejoice
in purity along with them—Wisdom,” etc.
Footnote 471:
Isa. i. 11-14, from the Sept., as is the case throughout. We have
given the quotation as it stands in Cod. Sin.
Footnote 472:
Thus in the Latin. The Greek reads, “might not have a man-made
oblation.” The Latin text seems preferable, implying that, instead of
the outward sacrifices of the law, there is now required a dedication
of _man himself_. Hilgenfeld follows the Greek.
Footnote 473:
Jer. vii. 22; Zech. viii. 17.
Footnote 474:
So the Greek. Hilgenfeld, with the Latin, omits “not.”
Footnote 475:
Ps. li. 19. There is nothing in Scripture corresponding to the last
clause.
Footnote 476:
Literally, “sling us out.”
Footnote 477:
Isa. lviii. 4, 5.
Footnote 478:
The original here is χειροτονίαν, from the LXX. Hefele remarks, that
it may refer to the stretching forth of the hands, either to swear
falsely, or to mock and insult one’s neighbour.
Footnote 479:
Isa. lviii. 6-10.
Footnote 480:
The Greek is here unintelligible: the Latin has, “that we should not
rush on, as if proselytes to their law.”
Footnote 481:
Or it might be rendered, “things present.” Cotelerius reads, “de his
instantibus.”
Footnote 482:
The Latin reads “Daniel” instead of “Enoch;” comp. Dan. ix. 24-27.
Footnote 483:
Dan. vii. 24, very loosely quoted.
Footnote 484:
Dan. vii. 7, 8, also very inaccurately cited.
Footnote 485:
We here follow the Latin text in preference to the Greek, which reads
merely, “the covenant is ours.” What follows seems to show the
correctness of the Latin, as the author proceeds to deny that the Jews
had any further interest in the promises.
Footnote 486:
Ex. xxxi. 18, xxxiv. 28.
Footnote 487:
Ex. xxxii. 7; Deut. ix. 12.
Footnote 488:
Literally, “in hope of His faith.”
Footnote 489:
The Greek is here incorrect and unintelligible; and as the Latin omits
the clause, our translation is merely conjectural. Hilgenfeld’s text,
if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated:
“but as it is becoming in one who loves you not to fail in giving you
what we have, I, though the very offscouring of you, have been eager
to write to you.”
Footnote 490:
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”
Footnote 491:
The Latin here departs entirely from the Greek text, and quotes as a
saying of “the Son of God” the following precept, nowhere to be found
in the New Testament: “Let us resist all iniquity, and hold it in
hatred.” Hilgenfeld joins this clause to the former sentence.
Footnote 492:
Isa. v. 21.
Footnote 493:
An exact quotation from Matt. xx. 16 or xxii. 14. It is worthy of
notice that this is the first example in the writings of the Fathers
of a citation from any book of the New Testament, preceded by the
authoritative formula, “it is written.”
Footnote 494:
Isa. liii. 5, 7.
Footnote 495:
Prov. i. 17, from the LXX., which has mistaken the meaning.
Footnote 496:
Gen. i. 26.
Footnote 497:
Matt. ix. 13; Mark ii. 17; Luke v. 32.
Footnote 498:
The Cod. Sin. reads, “neither would men have been saved by seeing
Him.”
Footnote 499:
Cod. Sin. has, “their prophets,” but the corrector has changed it as
above.
Footnote 500:
A very loose reference to Isa. liii. 8.
Footnote 501:
Cod. Sin. omits “and,” and reads, “when they smite their own shepherd,
then the sheep of the pasture shall be scattered and fail.”
Footnote 502:
Zech. xiii. 7.
Footnote 503:
Cod. Sin. inserts “and.”
Footnote 504:
These are inaccurate and confused quotations from Ps. xxii. 21, 17,
and cxix. 120.
Footnote 505:
Isa. l. 6, 7.
Footnote 506:
Isa. l. 8.
Footnote 507:
Isa. l. 9.
Footnote 508:
The Latin omits “since,” but it is found in all the Greek MSS.
Footnote 509:
Cod. Sin. has “believe.” Isa. viii. 14, xxviii. 16.
Footnote 510:
Isa. l. 7.
Footnote 511:
Ps. cxviii. 22.
Footnote 512:
Ps. cxviii. 24.
Footnote 513:
Comp. 1 Cor. iv. 13. The meaning is, “My love to you is so great, that
I am ready to be or to do all things for you.”
Footnote 514:
Ps. xxii. 17, cxviii. 12.
Footnote 515:
Ps. xxii. 19.
Footnote 516:
Isa. iii. 9.
Footnote 517:
Wisd. ii. 12. This apocryphal book is thus quoted as Scripture, and
intertwined with it.
Footnote 518:
Cod. Sin. reads, “What says the other prophet Moses unto them?”
Footnote 519:
Ex. xxxiii. 1; Lev. xx. 24.
Footnote 520:
The original word is “Gnosis,” the knowledge peculiar to advanced
Christians, by which they understand the mysteries of Scripture.
Footnote 521:
Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld,
however, changes the usual punctuation, which places a colon after
prophet, and reads, “For the prophet speaketh the parable of the Lord.
Who shall understand,” etc.
Footnote 522:
The Greek is here very elliptical and obscure: “His Spirit” is
inserted above, from the Latin.
Footnote 523:
Gen. i. 26.
Footnote 524:
Cod. Sin. has “our fair formation.”
Footnote 525:
Gen. i. 28.
Footnote 526:
Cod. Sin. inserts, “the Lord says.”
Footnote 527:
Cod. Sin. has “I make.”
Footnote 528:
Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17.
Footnote 529:
Ex. xxxiii. 3.
Footnote 530:
Ezek. xi. 19, xxxvi. 26.
Footnote 531:
Cod. Sin. inserts “Himself;” comp. John i. 14.
Footnote 532:
Comp. Eph. ii. 21.
Footnote 533:
Comp. Ps. xlii. 2.
Footnote 534:
Cod. Sin. omits “He says.”
Footnote 535:
Cod. Sin. omits “in the midst.”
Footnote 536:
Ps. xxii. 23; Heb. ii. 12.
Footnote 537:
Cod. Sin. has, “But we said above.”
Footnote 538:
Gen. i. 28.
Footnote 539:
These are specimens of the “Gnosis,” or faculty of bringing out the
hidden spiritual meaning of Scripture referred to before. Many more
such interpretations follow.
Footnote 540:
Cod. Sin. reads “temple,” which is adopted by Hilgenfeld.
Footnote 541:
Not to be found in Scripture, as is the case also with what follows.
Hefele remarks, that “certain false traditions respecting the Jewish
rites seem to have prevailed among the Christians of the second
century, of which Barnabas here adopts some, as do Justin (_Dial. c.
Try._ 40) and Tertullian (_adv. Jud._ 14; _adv. Marc._ iii. 7).”
Footnote 542:
Cod. Sin. has “by them.”
Footnote 543:
Cod. Sin. reads, “what commanded He?”
Footnote 544:
Cod. Sin. reads, “one as a burnt-offering, and one for sins.”
Footnote 545:
Cod. Sin. reads, “type of God,” but it has been corrected to “Jesus.”
Footnote 546:
In Cod. Sin. we find “_Rachel_.” The orthography is doubtful, but
there is little question that a kind of bramble-bush is intended.
Footnote 547:
Thus the Latin interprets; others render “shoots.”
Footnote 548:
Cod. Sin. has “thus” instead of “this.”
Footnote 549:
Literally, “was.”
Footnote 550:
The text is here in great confusion, though the meaning is plain.
Dressel reads, “For how are they alike, and why [does He enjoin] that
the goats should be good and alike?” The Cod. Sin. reads, “How is He
like Him? For this that,” etc.
Footnote 551:
Cod. Sin. here inserts “the goat.”
Footnote 552:
Cod. Sin. reads, “for as he who ... so, says he,” etc.
Footnote 553:
Comp. Acts xiv. 22.
Footnote 554:
Literally, “men in whom sins are perfect.” Of this, and much more that
follows, no mention is made in Scripture.
Footnote 555:
Cod. Sin. has “upon sticks,” and adds, “Behold again the type of the
cross, both the scarlet wool and the hyssop,”—adopted by Hilgenfeld.
Footnote 556:
Cod. Sin. has, “the law is Christ Jesus,” corrected to the above.
Footnote 557:
The Greek text is, “then no longer [sinful] men, no longer the glory
of sinners,” which Dressel defends and Hilgenfeld adopts, but which is
surely corrupt.
Footnote 558:
Literally, “in witness of the tribes.”
Footnote 559:
“In witness of.”
Footnote 560:
Thus the sense seems to require, and thus Dressel translates, though
it is difficult to extract such a meaning from the Greek text.
Footnote 561:
Ps. xviii. 44.
Footnote 562:
Isa. xxxiii. 13.
Footnote 563:
Jer. iv. 4.
Footnote 564:
Jer. vii. 2.
Footnote 565:
Ps. xxxiv. 11-13. The first clause of this sentence is wanting in Cod.
Sin.
Footnote 566:
Cod. Sin. has “Lord.”
Footnote 567:
Isa. i. 2.
Footnote 568:
In proof of the spiritual meaning of circumcision; but Hilgenfeld
joins the words to the preceding sentence.
Footnote 569:
Isa. i. 10.
Footnote 570:
Cod. Sin. reads, “it is the voice,” corrected, however, as above.
Footnote 571:
Cod. Sin. has, “that we might hear the word, and not only believe,”
plainly a corrupt text.
Footnote 572:
Cod. Sin., at first hand, has “slew them,” but is corrected as above.
Footnote 573:
The meaning is here very obscure, but the above rendering and
punctuation seem preferable to any other.
Footnote 574:
Cod. Sin., with several other MSS., leaves out “new.”
Footnote 575:
Jer. iv. 3. Cod. Sin. has “God” instead of “Lord.”
Footnote 576:
Deut. x. 16.
Footnote 577:
This contrast seems to be marked in the original. Cod. Sin. has,
“Behold, receive again.”
Footnote 578:
Jer. ix. 25, 26.
Footnote 579:
Dressel and Hilgenfeld read, “their covenant,” as does Cod. Sin.; we
have followed Hefele.
Footnote 580:
Cod. Sin. has “children of love,” omitting “richly,” and inserting it
before “looking forward.”
Footnote 581:
Literally, “doctrines.”
Footnote 582:
Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14.
Footnote 583:
Cod. Sin. inserts, “and then making a pause.”
Footnote 584:
This sentence is altogether omitted by inadvertence in Cod. Sin.
Footnote 585:
Some MSS. here read, “and further:” the above is the reading in Cod.
Sin., and is also that of Hefele.
Footnote 586:
This is rendered in the Latin, “the more profound gift,” referring, as
it does, to the _Gnosis_ of the initiated. The same word is used in
chap. i.
Footnote 587:
Literally, “has learned a more germane (or genuine) word from me,”
being an idle vaunt on account of the ingenuity in interpreting
Scripture he has just displayed.
Footnote 588:
Cod. Sin. has “portion,” corrected, however, as above. See Lev. xi.
and Deut. xiv.
Footnote 589:
Deut. iv. 1.
Footnote 590:
Literally, “in spirit.”
Footnote 591:
Cod. Sin. inserts, “and gaze about for some way of escape on account
of their greediness, even as these birds alone do not procure food for
themselves (by labour), but sitting idle, seek to devour the flesh of
others.” The text as above seems preferable: Hilgenfeld, however,
follows the Greek.
Footnote 592:
Cod. Sin. has, “condemned already.”
Footnote 593:
Dressel has a note upon this passage, in which he refers the words we
have rendered “corrupters of boys,” to those who by their dissolute
lives waste their fortunes, and so entail destruction on their
children; but this does not appear satisfactory. Comp. Clem. Alex.
_Pædag._ ii. 10.
Footnote 594:
We have left τρύπας untranslated.
Footnote 595:
Cod. Sin. has, “with the body through uncleanness,” and so again in
the last clause.
Footnote 596:
Cod. Sin. inserts, “having received.”
Footnote 597:
Ps. i. 1.
Footnote 598:
Literally, “of the pestilent.”
Footnote 599:
Cod. Sin. reads “perfectly” instead of “perfect,” as do most MSS.;
but, according to Dressel, we should read, “have a perfect knowledge
concerning the food.” Hilgenfeld follows the Greek.
Footnote 600:
Or, “resting upon Him.”
Footnote 601:
Cod. Sin. here has the singular, “one who ruminates.”
Footnote 602:
Literally, “holy age.”
Footnote 603:
Cod. Sin. inserts again, “rightly.”
Footnote 604:
Literally, “should build.”
Footnote 605:
Cod. Sin. has, “confine still more,” corrected to “tremble still
more.”
Footnote 606:
Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13.
Footnote 607:
Comp. Isa. xvi. 1, 2.
Footnote 608:
Literally, “dark.” Cod. Sin. has, “of darkness.”
Footnote 609:
Isa. xlv. 2, 3.
Footnote 610:
Isa. xxxiii. 16. Cod. Sin. has, “thou shalt dwell.”
Footnote 611:
Cod. Sin. entirely omits the question given above, and joins “the
water is sure” to the former sentence.
Footnote 612:
Isa. xxxiii. 16-18.
Footnote 613:
Ps. i, 3-6.
Footnote 614:
Cod. Sin. has, “what meaneth?”
Footnote 615:
Zeph. iii. 19.
Footnote 616:
Ezek. xlvii. 12.
Footnote 617:
Omitted in Cod. Sin.
Footnote 618:
Cod. Sin. refers this to _God_, and not to the prophet.
Footnote 619:
From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11.
Footnote 620:
Cod. Sin. reads, “He speaks to Moses.”
Footnote 621:
Cod. Sin. omits “and.”
Footnote 622:
Cod. Sin. reads πυγμῆς, which must here be translated “heap” or
“mass.” According to Hilgenfeld, however, πυγμή is here equivalent to
πυγμαχία, “a fight.” The meaning would then be, that “Moses piled
weapon upon weapon in the midst of the _battle_,” instead of “hill”
(πήγης), as above.
Footnote 623:
Thus standing in the form of a cross.
Footnote 624:
Or, as some read, “in the cross.”
Footnote 625:
Isa. lxv. 2.
Footnote 626:
Cod. Sin. has, “and He shall make him alive.”
Footnote 627:
Literally, “the sign.”
Footnote 628:
Comp. Num. xxi. 6-9; John iii. 14-18.
Footnote 629:
Deut. xxvii. 15. Cod. Sin. reads, “molten or graven.”
Footnote 630:
Instead of ἐν δοκῷ, “on a beam,” Cod. Sin. with other MSS. has
ἐνδόξως, “manifestly,” which is adopted by Hilgenfeld.
Footnote 631:
Cod. Sin. simply reads, “offer supplication.”
Footnote 632:
Num. xxi. 9.
Footnote 633:
Comp. Col. i. 16.
Footnote 634:
Cod. Sin. has the imperative, “Put on him;” but it is connected as
above.
Footnote 635:
Cod. Sin. closes the sentence with _Jesus_, and inserts, “Moses said
therefore to Jesus.”
Footnote 636:
Ex. xvii. 14.
Footnote 637:
Comp. 1 Tim. iii. 16.
Footnote 638:
That is, merely human: a reference is supposed to the Ebionites.
Footnote 639:
Ps. cx. 1; Matt. xxii. 43-45.
Footnote 640:
Cod. Sin. corrects “to Cyrus,” as LXX.
Footnote 641:
Cod. Sin. has, “he has taken hold.”
Footnote 642:
Isa. xlv. 1.
Footnote 643:
That is, “Christians.”
Footnote 644:
Gen. xxv. 21.
Footnote 645:
Gen. xxv. 23.
Footnote 646:
Gen. xlviii. 11, 9.
Footnote 647:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.
Footnote 648:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.
Footnote 649:
Gen. xlviii. 18.
Footnote 650:
Gen. xlviii. 19.
Footnote 651:
Or, “of whom he willed.”
Footnote 652:
Cod. Sin. has, “when alone believing,” and is followed by Hilgenfeld
to this effect: “What, then, says He to Abraham, when, alone
believing, he was placed in righteousness? Behold,” etc.
Footnote 653:
Gen. xv. 6, xvii. 5; comp. Rom. iv. 3.
Footnote 654:
Cod. Sin. absurdly repeats “to give.”
Footnote 655:
Ex. xxiv. 18.
Footnote 656:
Ex. xxxi. 18.
Footnote 657:
Ex. xxxii. 7; Deut. ix. 12.
Footnote 658:
Cod. Sin. reads, “for themselves.”
Footnote 659:
Comp. Heb. iii. 5.
Footnote 660:
Cod. Sin. and other MSS. read, “through Him who inherited.”
Footnote 661:
Cod. Sin. refers this to Christ.
Footnote 662:
Cod. Sin. reads, “be prepared.” Hilgenfeld follows Cod. Sin. so far,
and reads, “For it is written how the Father commanded Him who was to
redeem us from darkness (αὐτῷ—λυτρωσάμενον) to prepare a holy people
for Himself.”
Footnote 663:
Isa. xlii. 6, 7.
Footnote 664:
Cod. Sin. has, “we know.”
Footnote 665:
Isa. xlix. 6. The text of Cod. Sin., and of the other MSS., is here in
great confusion: we have followed that given by Hefele.
Footnote 666:
Isa. lxi. 1, 2.
Footnote 667:
Cod. Sin. reads “because,” but this is corrected to “moreover.”
Footnote 668:
Ex. xx. 8; Deut. v. 12.
Footnote 669:
Jer. xvii. 24, 25.
Footnote 670:
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading
“sixth” instead of “seventh.”
Footnote 671:
Cod. Sin. reads “signifies.”
Footnote 672:
Cod. Sin. adds, “to me.”
Footnote 673:
Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”
Footnote 674:
Ps. xc. 4; 2 Pet. iii. 8
Footnote 675:
Cod. Sin. seems properly to omit “of the wicked man.”
Footnote 676:
Cod. Sin. places _stars_ before _moon_.
Footnote 677:
Cod. Sin. reads “again,” but is corrected as above.
Footnote 678:
The meaning is, “If the Sabbaths of the Jews were the true Sabbath, we
should have been deceived by God, who demands pure hands and a pure
heart.”—HEFELE.
Footnote 679:
Cod. Sin. has, “But if not.” Hilgenfeld’s text of this confused
passage reads as follows: “Who then can sanctify the day which God has
sanctified, except the man who is of a pure heart? We are deceived (or
mistaken) in all things. Behold, therefore,” etc.
Footnote 680:
Cod. Sin. reads, “resting aright, we shall sanctify it, having been
justified, and received the promise, iniquity no longer existing, but
all things having been made new by the Lord.”
Footnote 681:
Cod. Sin. reads, “Shall we not then?”
Footnote 682:
Isa. i. 13.
Footnote 683:
“Barnabas here bears testimony to the observance of the Lord’s day in
early times.”—HEFELE.
Footnote 684:
We here follow the punctuation of Dressel: Hefele places only a comma,
between the clauses, and inclines to think that the writer implies
that the ascension of Christ took place on the first day of the week.
Footnote 685:
That is, “they worshipped the temple instead of Him.”
Footnote 686:
Isa. xl. 12.
Footnote 687:
Isa. lxvi. 1.
Footnote 688:
Comp. Isa. xlix. 17 (Sept.).
Footnote 689:
Cod. Sin. omits this.
Footnote 690:
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.
Footnote 691:
Dan. ix. 24-27; Hagg. ii. 10.
Footnote 692:
Cod. Sin. reads, “the calling.”
Footnote 693:
Cod. Sin. gives the clauses of this sentence separately, each
occupying a line.
Footnote 694:
That is, the man who is engaged in preaching the gospel.
Footnote 695:
Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.
Footnote 696:
Cod. Sin. reads, “my soul hopes that it has not omitted anything.”
Footnote 697:
Cod. Sin., “about things present or future.” Hilgenfeld’s text of this
passage is as follows: “My mind and soul hopes that, according to my
desire, I have omitted none of the things that pertain to salvation.
For if I should write to you about things present or future,” etc.
Hefele gives the text as above, and understands the meaning to be,
“points bearing on the _present_ argument.”
Footnote 698:
Comp. 2 Cor. xii. 7.
Footnote 699:
Cod. Sin. reads, “of the present time of iniquity.”
Footnote 700:
Cod. Sin. inserts, “Thou shalt fear Him that formed thee.”
Footnote 701:
Cod. Sin. adds, “in all things.”
Footnote 702:
Literally, “shalt not give insolence to thy soul.”
Footnote 703:
“That is, while proclaiming the gospel, thou shalt not in any way be
of corrupt morals.”—HEFELE.
Footnote 704:
Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in
distinct lines.
Footnote 705:
Comp. James i. 8.
Footnote 706:
Cod. Sin. has “thy name,” but this is corrected as above.
Footnote 707:
Cod. Sin. corrects to, “as thine own soul.”
Footnote 708:
Cod. Sin. has, “of God.”
Footnote 709:
“Difficulties,” or “troubles.”
Footnote 710:
Cod. Sin. adds, “knowing that without God nothing happens.”
Footnote 711:
Cod. Sin. has “talkative,” and omits the following clause.
Footnote 712:
Cod. Sin. has, “Thou shalt be subject (ὑποταγη—untouched by the
corrector) to masters as a type of God.”
Footnote 713:
Inserted in Cod. Sin.
Footnote 714:
Cod. Sin. has, “they should not.”
Footnote 715:
Comp. Eph. vi. 9.
Footnote 716:
Comp. Rom. viii. 29, 30.
Footnote 717:
Cod. Sin. has, “and not call.”
Footnote 718:
Cod. Sin. has, “in that which is incorruptible.”
Footnote 719:
Cod. Sin. has, “in things that are subject to death,” but is corrected
as above.
Footnote 720:
Or, “the persons of the saints.” Cod. Sin. omits this clause, but it
is added by a corrector.
Footnote 721:
The text is here confused in all the editions; we have followed that
of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, “Thou
shalt seek out every day the faces of the saints, either labouring by
word and going to exhort them, and meditating to save a soul by the
word, or by thy hands thou shalt labour for the redemption of thy
sins”—almost identical with that given above.
Footnote 722:
Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it
is added by a corrector.
Footnote 723:
Cod. Sin. has, “hate evil.”
Footnote 724:
Cod. Sin. inserts “and.”
Footnote 725:
Cod. Sin. omits this clause: it is inserted by a corrector.
Footnote 726:
Literally, “of the Black One.”
Footnote 727:
Cod. Sin. joins “eternal” with _way_, instead of _death_.
Footnote 728:
Cod. Sin. reads “transgressions.”
Footnote 729:
Cod. Sin. omits “magic, avarice.”
Footnote 730:
Cod. Sin. omits “therefore.”
Footnote 731:
The things condemned in the previous chapter.
Footnote 732:
Cod. Sin. has “resurrections,” but is corrected as above.
Footnote 733:
Cod. Sin. has, “lawgivers of good things.”
Footnote 734:
Cod. Sin. omits the preposition.
Footnote 735:
Cod. Sin. omits this.
Footnote 736:
Cod. Sin. reads, “that ye may be found in the day of judgment,” which
Hilgenfeld adopts.
Footnote 737:
Literally, “While yet the good vessel is with you,” _i.e._ as long as
you are in the body.
Footnote 738:
Cod. Sin. reads, “fail not in any one of yourselves,” which is adopted
by Hilgenfeld.
Footnote 739:
Corrected in Cod. Sin. to, “it is worthy.”
Footnote 740:
Cod. Sin. omits this clause, but it is inserted by the corrector.
Footnote 741:
Cod. Sin. omits “Amen,” and adds at the close, “Epistle of Barnabas.”
THE EPISTLES OF IGNATIUS.
(SHORTER AND LONGER.)
INTRODUCTORY NOTICE.
The epistles ascribed to Ignatius have given rise to more controversy
than any other documents connected with the primitive church. As is
evident to every reader on the very first glance at these writings, they
contain numerous statements which bear on points of ecclesiastical order
that have long divided the Christian world; and a strong temptation has
thus been felt to allow some amount of prepossession to enter into the
discussion of their authenticity or spuriousness. At the same time, this
question has furnished a noble field for the display of learning and
acuteness, and has, in the various forms under which it has been
debated, given rise to not a few works of the very highest ability and
scholarship. We shall present such an outline of the controversy as may
enable the reader to understand its position at the present day.
There are, in all, fifteen epistles which bear the name of Ignatius.
These are the following: One to the Virgin Mary, two to the Apostle
John, one to Mary of Cassobelæ, one to the Tarsians, one to the
Antiochians, one to Hero, a deacon of Antioch, one to the Philippians;
one to the Ephesians, one to the Magnesians, one to the Trallians, one
to the Romans, one to the Philadelphians, one to the Smyrnæans, and one
to Polycarp. The first three exist only in Latin: all the rest are
extant also in Greek.
It is now the universal opinion of critics, that the first eight of
these professedly Ignatian letters are spurious. They bear in themselves
indubitable proofs of being the production of a later age than that in
which Ignatius lived. Neither Eusebius nor Jerome makes the least
reference to them; and they are now by common consent set aside as
forgeries, which were at various dates, and to serve special purposes,
put forth under the name of the celebrated bishop of Antioch.
But after the question has been thus simplified, it still remains
sufficiently complex. Of the seven epistles which are acknowledged by
Eusebius (_Hist. Eccl._ iii. 36), we possess two Greek recensions, a
shorter and a longer. It is plain that one or other of these exhibits a
corrupt text, and scholars have for the most part agreed to accept the
shorter form as representing the genuine letters of Ignatius. This was
the opinion generally acquiesced in, from the time when critical
editions of these epistles began to be issued, down to our own day.
Criticism, indeed, fluctuated a good deal as to which epistles should be
accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646),
J. B. Cotelerius (1672), Dr T. Smith (1709), and others, edited the
writings ascribed to Ignatius in forms differing very considerably as to
the order in which they were arranged, and the degree of authority
assigned them, until at length, from about the beginning of the
eighteenth century, the seven Greek epistles of which a translation is
here given, came to be generally accepted in their _shorter_ form as the
genuine writings of Ignatius.
Before this date, however, there had not been wanting some who refused
to acknowledge the authenticity of these epistles in either of the
recensions in which they were then known to exist. By far the most
learned and elaborate work maintaining this position was that of Daillé
(or Dallæus), published in 1666. This drew forth in reply the celebrated
_Vindiciæ_ of Bishop Pearson, which appeared in 1672. It was generally
supposed that this latter work had established on an immoveable
foundation the genuineness of the shorter form of the Ignatian epistles;
and, as we have stated above, this was the conclusion almost universally
accepted down to our own day. The only considerable exception to this
concurrence was presented by Whiston, who laboured to maintain in his
_Primitive Christianity Revived_ (1711) the superior claims of the
longer recension of the epistles, apparently influenced in doing so by
the support which he thought they furnished to the kind of Arianism
which he had adopted.
But although the shorter form of the Ignatian letters had been generally
accepted in preference to the longer, there was still a pretty prevalent
opinion among scholars, that even it could not be regarded as absolutely
free from interpolations, or as of undoubted authenticity. Thus said
Lardner, in his _Credibility of the Gospel History_ (1743): “I have
carefully compared the two editions, and am very well satisfied, upon
that comparison, that the larger are an interpolation of the smaller,
and not the smaller an epitome or abridgment of the larger.... But
whether the smaller themselves are the genuine writings of Ignatius,
bishop of Antioch, is a question that has been much disputed, and has
employed the pens of the ablest critics. And whatever positiveness some
may have shown on either side, I must own I have found it a very
difficult question.”
This expression of uncertainty was repeated in substance by Jortin
(1751), Mosheim (1755), Griesbach (1768), Rosenmüller (1795), Neander
(1826), and many others; some going so far as to deny that we have any
authentic remains of Ignatius at all, while others, though admitting the
seven shorter letters as being probably his, yet strongly suspected that
they were not free from interpolation. Upon the whole, however, the
shorter recension was, until recently, accepted without much opposition,
and chiefly in dependence on the work of Bishop Pearson above mentioned,
as exhibiting the genuine form of the epistles of Ignatius.
But a totally different aspect was given to the question by the
discovery of a Syriac version of three of these epistles among the MSS.
procured from the monastery of St Mary Deipara, in the desert of Nitria,
in Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam
visited that monastery, and succeeded in obtaining for the English
Government a vast number of ancient Syriac manuscripts. On these being
deposited in the British Museum, the late Dr Cureton, who then had
charge of the Syriac department, discovered among them, first, the
Epistle to Polycarp, and then again, the same epistle, with those to the
Ephesians and to the Romans, in two other volumes of manuscripts.
As the result of this discovery, Cureton published in 1845 a work,
entitled, _The Ancient Syriac Version of the Epistles of St Ignatius to
St Polycarp, the Ephesians, and the Romans_, etc., in which he argued
that these epistles represented more accurately than any formerly
published what Ignatius had actually written. This, of course, opened up
the controversy afresh. While some accepted the views of Cureton, others
very strenuously opposed them. Among the former was the late Chev.
Bunsen; among the latter, an anonymous writer in the _English Review_,
and Dr Hefele, in his third edition of the _Apostolic Fathers_. In reply
to those who had controverted his arguments, Cureton published his
_Vindicæ Ignatianæ_ in 1846, and his _Corpus Ignatianum_ in 1849. He
begins his introduction to the last-named work with the following
sentences: “Exactly three centuries and a half intervened between the
time when three epistles in Latin, attributed to St Ignatius, first
issued from the press, and the publication in 1845 of three letters in
Syriac bearing the name of the same apostolic writer. Very few years
passed before the former were almost universally regarded as false and
spurious; and it seems not improbable that scarcely a longer period will
elapse before the latter be almost as generally acknowledged and
received as the only true and genuine letters of the venerable bishop of
Antioch that have either come down to our times, or were ever known in
the earliest ages of the Christian church.”
Had the somewhat sanguine hope thus expressed been realized, it would
have been unnecessary for us to present to the English reader more than
a translation of these three Syriac epistles. But the Ignatian
controversy is not yet settled. There are still those who hold that the
balance of argument is in favour of the shorter Greek, as against these
Syriac epistles. They regard the latter as an epitome of the former, and
think the harshness which, according to them, exists in the sequence of
thoughts and sentences, clearly shows that this is the case. We have
therefore given all the forms of the Ignatian letters which have the
least claim on our attention.[742] The reader may judge, by comparison
for himself, which of these is to be accepted as genuine, supposing him
disposed to admit the claims of any one of them. We content ourselves
with laying the materials for judgment before him, and with referring to
the above-named works, in which he will find the whole subject
discussed.
As to the personal history of Ignatius, almost nothing is known. The
principal source of information regarding him is found in the account of
his martyrdom, to which the reader is referred. Polycarp alludes to him
in his Epistle to the Philippians (chap. ix.), and also to his letters
(chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans
(_Adv. Hær._ v. 28; _Epist. ad Rom._ chap. iv.), without, however,
naming him. Origen twice refers to him, first in the preface to his
Comm. on the Song of Solomon, where he quotes a passage from the Epistle
of Ignatius to the Romans, and again in his sixth homily on St Luke,
where he quotes from the Epistle to the Ephesians, both times naming the
author. It is unnecessary to give later references.
Supposing the letters of Ignatius and the account of his martyrdom to be
authentic, we learn from them that he voluntarily presented himself
before Trajan at Antioch, the seat of his bishopric, when that prince
was on his _first_ expedition against the Parthians and Armenians (A.D.
107); and on professing himself a Christian, was condemned to the wild
beasts. After a long and dangerous voyage he came to Smyrna, of which
Polycarp was bishop, and thence wrote his four epistles to the
Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he
came to Troas, and tarrying there a few days, he wrote to the
Philadelphians, the Smyrnæans, and Polycarp. He then came on to
Neapolis, and passed through the whole of Macedonia. Finding a ship at
Dyrrachium in Epirus about to sail into Italy, he embarked, and crossing
the Adriatic, was brought to Rome, where he perished on the 20th of
December 107, or, as some think, who deny a twofold expedition of Trajan
against the Parthians, on the same day of the year A.D. 116.
Footnote 742:
The other epistles, bearing the name of Ignatius, will be found in the
Appendix; so that the English reader possesses in this volume a
complete collection of the Ignatian letters.
Transcriber’s Note:
The following letters were originally printed side-by-side, the Shorter
form to the left and the Longer to the right. They are transcribed in
this e-book one after another so as to be readable on modern reading
devices, which often cannot handle multiple columns.
THE EPISTLE OF IGNATIUS TO THE EPHESIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the church which is at
Ephesus, in Asia, deservedly most happy, being blessed in the greatness
and fulness of God the Father, and predestinated before the
beginning[743] of time, that it should be always for an enduring and
unchangeable glory, being united[744] and elected through the true
passion by the will of the Father, and Jesus Christ, our God: Abundant
happiness through Jesus Christ, and His undefiled grace._
LONGER.
_Ignatius, who is also called Theophorus, to the church which is at
Ephesus, in Asia, deservedly most happy, being blessed in the greatness
and fulness of God the Father, and predestinated before the
beginning[745] of time, that it should be always for an enduring and
unchangeable glory, being united[746] and elected through the true
passion by the will of God the Father, and of our Lord Jesus Christ our
Saviour: Abundant happiness through Jesus Christ, and His undefiled
joy.[747]_
CHAP. I.—_Praise of the Ephesians._
SHORTER.
I have become acquainted with your name, much-beloved in God, which ye
have acquired by the habit of righteousness, according to the faith and
love in Jesus Christ our Saviour. Being the followers[748] of God, and
stirring up[749] yourselves by the blood of God, ye have perfectly
accomplished the work which was beseeming to you. For, on hearing that I
came bound from Syria for the common name and hope, trusting through
your prayers to be permitted to fight with beasts at Rome, that so by
martyrdom I may indeed become the disciple of Him “who gave Himself for
us, an offering and sacrifice to God,”[750] [ye hastened to see
me[751]]. I received, therefore,[752] your whole multitude in the name
of God, through Onesimus, a man of inexpressible love,[753] and your
bishop in the flesh, whom I pray you by Jesus Christ to love, and that
you would all seek to be like him. And blessed be He who has granted
unto you, being worthy, to obtain such an excellent bishop.
LONGER.
I have become acquainted with your greatly-desired name in God, which ye
have acquired by the habit of righteousness, according to the faith and
love in Christ Jesus our Saviour. Being the followers[754] of the love
of God towards man, and stirring up[755] yourselves by the blood of
Christ, you have perfectly accomplished the work which was beseeming to
you. For, on hearing that I came bound from Syria for the sake of
Christ, our common hope, trusting through your prayers to be permitted
to fight with beasts at Rome, that so by martyrdom I may indeed become
the disciple of Him “who gave Himself for us, an offering and a
sacrifice to God,”[756] [ye hastened to see me[757]]. I have therefore
received your whole multitude in the name of God, through Onesimus, a
man of inexpressible love,[758] and who is your bishop, whom I pray you
by Jesus Christ to love, and that you would all seek to be like him.
Blessed be God, who has granted unto you, who are yourselves so
excellent, to obtain such an excellent bishop.
CHAP. II.—_Congratulations and entreaties._
SHORTER.
As to my fellow-servant Burrhus, your deacon in regard to God and
blessed in all things,[759] I beg that he may continue longer, both for
your honour and that of your bishop. And Crocus also, worthy both of God
and you, whom I have received as the manifestation[760] of your love,
hath in all things refreshed[761] me, as the Father of our Lord Jesus
Christ shall also refresh him; together with Onesimus, and Burrhus, and
Euplus, and Fronto, by means of whom, I have, as to love, beheld all of
you. May I always have joy of you, if indeed I be worthy of it. It is
therefore befitting that should in every way glorify Jesus Christ, who
hath glorified you, that by a unanimous obedience “ye may be perfectly
joined together in the same mind, and in the same judgment, and may all
speak the same thing concerning the same thing,”[762] and that, being
subject to the bishop and the presbytery, ye may in all respects be
sanctified.
LONGER.
As to our fellow-servant Burrhus, your deacon in regard to God and
blessed in all things, I pray that he may continue blameless for the
honour of the church, and of your most blessed bishop. Crocus also,
worthy both of God and you, whom we have received as the
manifestation[763] of your love to us, hath in all things refreshed[764]
me, and “hath not been ashamed of my chain,”[765] as the Father of our
Lord Jesus Christ will also refresh him; together with Onesimus, and
Burrhus, and Euplus, and Fronto, by means of whom I have, as to love,
beheld all of you. May I always have joy of you, if indeed I be worthy
of it. It is therefore befitting that you should in every way glorify
Jesus Christ, who hath glorified you, that by a unanimous obedience “ye
may be perfectly joined together in the same mind and in the same
judgment, and may all speak the same thing concerning the same
thing,”[766] and that, being subject to the bishop and the presbytery,
ye may in all respects be sanctified.
CHAP. III.—_Exhortations to unity._
SHORTER.
I do not issue orders to you, as if I were some great person. For though
I am bound for the name [of Christ], I am not yet perfect in Jesus
Christ. For now I begin to be a disciple, and I speak to you as
fellow-disciples with me. For it was needful for me to have been stirred
up by you in faith, exhortation, patience, and long-suffering. But
inasmuch as love suffers me not to be silent in regard to you, I have
therefore taken[767] upon me first to exhort you that ye would all run
together in accordance with the will of God. For even Jesus Christ, our
inseparable life, is the [manifested] will of the Father; as also
bishops, settled everywhere to the utmost bounds [of the earth], are so
by the will of Jesus Christ.
LONGER.
I do not issue orders to you, as if I were some great person. For though
I am bound for His name, I am not yet perfect in Jesus Christ. For now I
begin to be a disciple, and I speak to you as my fellow-servants. For it
was needful for me to have been admonished by you in faith, exhortation,
patience, and long-suffering. But inasmuch as love suffers me not to be
silent in regard to you, I have therefore taken[768] upon me first to
exhort you that ye would run together in accordance with the will of
God. For even Jesus Christ does all things according to the will of the
Father, as He Himself declares in a certain place, “I do always those
things that please Him.”[769] Wherefore it behoves us also to live
according to the will of God in Christ, and to imitate Him as Paul did.
For, says he, “Be ye followers of me, even as I also am of Christ.”[770]
CHAP. IV.—_The same continued._
SHORTER.
Wherefore it is fitting that ye should run together in accordance with
the will of your bishop, which thing also ye do. For your
justly-renowned presbytery, worthy of God, is fitted as exactly to the
bishop as the strings are to the harp. Therefore in your concord and
harmonious love, Jesus Christ is sung. And do ye, man by man, become a
choir, that being harmonious in love, and taking up the song of God in
unison, ye may with one voice sing to the Father through Jesus Christ,
so that He may both hear you, and perceive by your works that ye are
indeed the members of His Son. It is profitable, therefore, that you
should live in an unblameable unity, that thus ye may always enjoy
communion with God.
LONGER.
Wherefore it is fitting that ye also should run together in accordance
with the will of the bishop who by God’s appointment[771] rules over
you. Which thing ye indeed of yourselves do, being instructed by the
Spirit. For your justly-renowned presbytery, being worthy of God, is
fitted as exactly to the bishop as the strings are to the harp. Thus,
being joined together in concord and harmonious love, of which Jesus
Christ is the Captain and Guardian, do ye, man by man, become but one
choir; so that, agreeing together in concord, and obtaining[772] a
perfect unity with God, ye may indeed be one in harmonious feeling with
God the Father, and His beloved Son Jesus Christ our Lord. For, says He,
“Grant unto them, Holy Father, that as I and Thou are one, they also may
be one in us.”[773] It is therefore profitable that you, being joined
together with God in an unblameable unity, should be the followers of
the example of Christ, of whom also ye are members.
CHAP. V.—_The praise of unity._
SHORTER.
For if I, in this brief space of time, have enjoyed such fellowship with
your bishop—I mean not of a mere human, but of a spiritual nature—how
much more do I reckon you happy who are so joined to him as the church
is to Jesus Christ, and as Jesus Christ is to the Father, that so all
things may agree in unity! Let no man deceive himself: if any one be not
within the altar, he is deprived of the bread of God. For if the prayer
of one or two possesses[774] such power, how much more that of the
bishop and the whole church! He, therefore, that does not assemble with
the church, has even[775] by this manifested his pride, and condemned
himself. For it is written, “God resisteth the proud.”[776] Let us be
careful, then, not to set ourselves in opposition to the bishop, in
order that we may be subject to God.
LONGER.
For if I, in this brief space of time, have enjoyed such fellowship with
your bishop—I mean not of a mere human, but of a spiritual nature—how
much more do I reckon you happy, who so depend[777] on him as the church
does on the Lord Jesus, and the Lord does on God and His Father, that so
all things may agree in unity! Let no man deceive himself: if any one be
not within the altar, he is deprived of the bread of God. For if the
prayer of one or two possesses[778] such power that Christ stands in the
midst of them, how much more will the prayer of the bishop and of the
whole church, ascending up in harmony to God, prevail for the granting
of all their petitions in Christ! He, therefore, that separates himself
from such, and does not meet in the society where sacrifices[779] are
offered, and with “the church of the first-born whose names are written
in heaven,” is a wolf in sheep’s clothing,[780] while he presents a mild
outward appearance. Do ye, beloved, be careful to be subject to the
bishop, and the presbyters and the deacons. For he that is subject to
these is obedient to Christ, who has appointed them; but he that is
disobedient to these is disobedient to Christ Jesus. And “he that
obeyeth not[781] the Son shall not see life, but the wrath of God
abideth on him.” For he that yields not obedience to his superiors is
self-confident, quarrelsome, and proud. But “God,” says [the Scripture],
“resisteth the proud, but giveth grace to the humble;”[782] and, “The
proud have greatly transgressed.” The Lord also says to the priests, “He
that heareth you, heareth me; and he that heareth me, heareth the Father
that sent me. He that despiseth you, despiseth me; and he that despiseth
me, despiseth Him that sent me.”
CHAP. VI.—_Have respect to the bishop as to Christ Himself._
SHORTER.
Now the more any one sees the bishop keeping silence,[783] the more
ought he to revere him. For we ought to receive every one whom the
Master of the house sends to be over His household,[784] as we would do
Him that sent him. It is manifest, therefore, that we should look upon
the bishop even as we would upon the Lord Himself. And indeed Onesimus
himself greatly commends your good order in God, that ye all live
according to the truth, and that no sect[785] has any dwelling-place
among you. Nor, indeed, do ye hearken to any one rather than to Jesus
Christ speaking in truth.
LONGER.
The more, therefore, you see the bishop silent, the more do you
reverence him. For we ought to receive every one whom the Master of the
house sends to be over His household,[786] as we would do Him that sent
him. It is manifest, therefore, that we should look upon the bishop even
as we would look upon the Lord Himself, standing, as he does, before the
Lord. For “it behoves the man who looks carefully about him, and is
active in his business, to stand before kings, and not to stand before
slothful men.”[787] And indeed Onesimus himself greatly commends your
good order in God, that ye all live according to the truth, and that no
sect[788] has any dwelling-place among you. Nor indeed do ye hearken to
any one rather than to Jesus Christ, the true Shepherd and Teacher. And
ye are, as Paul wrote to you, “one body and one spirit, because ye have
also been called in one hope of the faith.”[789] Since also “there is
one Lord, one faith, one baptism, one God and Father of all, who is over
all, and through all, and in all.”[790] Such, then, are ye, having been
taught by such instructors, Paul the Christ-bearer, and Timothy the most
faithful.
CHAP. VII.—_Beware of false teachers._
SHORTER.
For some are in the habit of carrying about the name [of Jesus Christ]
in wicked guile, while yet they practise things unworthy of God, whom ye
must flee as ye would wild beasts. For they are ravening dogs, who bite
secretly, against whom ye must be on your guard, inasmuch as they are
men who can scarcely be cured. There is one Physician who is possessed
both of flesh and spirit; both made and not made; God existing in flesh;
true life in death; both of Mary and of God; first passible and then
impassible,—[791]even Jesus Christ our Lord.
LONGER.
But some most worthless persons are in the habit of carrying about the
name [of Jesus Christ] in wicked guile, while yet they practise things
unworthy of God, and hold opinions contrary to the doctrine of Christ,
to their own destruction, and that of those who give credit to them,
whom you must avoid as ye would wild beasts. For “the righteous man who
avoids them is saved for ever; but the destruction of the ungodly is
sudden, and a subject of rejoicing.”[792] For “they are dumb dogs, that
cannot bark,”[793] raving mad, and biting secretly, against whom ye must
be on your guard, since they labour under an incurable disease. But our
Physician is the only true God, the unbegotten and unapproachable, the
Lord of all, the Father and Begetter of the only-begotten Son. We have
also as a Physician the Lord our God, Jesus the Christ, the
only-begotten Son and Word, before time began,[794] but who afterwards
became also man, of Mary the virgin. For “the Word was made flesh.”[795]
Being incorporeal, He was in the body; being impassible, He was in a
passible body; being immortal, He was in a mortal body; being life, He
became subject to corruption, that He might free our souls from death
and corruption, and heal them, and might restore them to health, when
they were diseased with ungodliness and wicked lusts.
CHAP. VIII.—_Renewed praise of the Ephesians._
SHORTER.
Let not then any one deceive you, as indeed ye are not deceived,
inasmuch as ye are wholly devoted to God. For since there is no strife
raging among you which might distress you, ye are certainly living in
accordance with God’s will. I am far inferior to you, and require to be
sanctified by your church of Ephesus, so renowned throughout the world.
They that are carnal cannot do those things which are spiritual, nor
they that are spiritual the things which are carnal; even as faith
cannot do the works of unbelief, nor unbelief the works of faith. But
even those things which ye do according to the flesh are spiritual; for
ye do all things in Jesus Christ.
LONGER.
Let not then any one deceive you, as indeed ye are not deceived; for ye
are wholly devoted to God. For when there is no evil desire within you,
which might defile and torment you, then do ye live in accordance with
the will of God, and are [the servants] of Christ. Cast ye out that
which defiles[796] you, who are of the[797] most holy church of the
Ephesians, which is so famous and celebrated throughout the world. They
that are carnal cannot do those things which are spiritual, nor they
that are spiritual the things which are carnal; even as faith cannot do
the works of unbelief, nor unbelief the works of faith. But ye, being
full of the Holy Spirit, do nothing according to the flesh, but all
things according to the Spirit. Ye are complete in Christ Jesus, “who is
the Saviour of all men, specially of them that believe.”[798]
CHAP. IX.—_Ye have given no heed to false teachers._
SHORTER.
Nevertheless, I have heard of some who have passed on from this to you,
having false doctrine, whom ye did not suffer to sow among you, but
stopped your ears, that ye might not receive those things which were
sown by them, as being stones[799] of the temple of the Father, prepared
for the building of God the Father, and drawn up on high by the
instrument of Jesus Christ, which is the cross,[800] making use of the
Holy Spirit as a rope, while your faith was the means by which you
ascended, and your love the way which led up to God. Ye, therefore, as
well as all your fellow-travellers, are God-bearers, temple-bearers,
Christ-bearers, bearers of holiness, adorned in all respects with the
commandments of Jesus Christ, in whom also I exult that I have been
thought worthy, by means of this epistle, to converse and rejoice with
you, because with respect to your Christian life[801] ye love nothing
but God only.
LONGER.
Nevertheless, I have heard of some who have passed in among you, holding
the wicked doctrine of the strange and evil spirit; to whom ye did not
allow entrance to sow their tares, but stopped your ears that ye might
not receive that error which was proclaimed by them, as being persuaded
that that spirit which deceives the people does not speak the things of
Christ, but his own, for he is a lying spirit. But the Holy Spirit does
not speak His own things, but those of Christ, and that not from
himself, but from the Lord; even as the Lord also announced to us the
things that He received from the Father. For, says He, “the word which
ye hear is not mine, but the Father’s, who sent me.”[802] And says He of
the Holy Spirit, “He shall not speak of Himself, but whatsoever things
He shall hear from me.”[803] And He says of Himself to the Father, “I
have,” says He, “glorified Thee upon the earth; I have finished the work
which Thou gavest me; I have manifested Thy name to men.”[804] And of
the Holy Ghost, “He shall glorify me, for He receives of mine.”[805] But
the spirit of deceit preaches himself, and speaks his own things, for he
seeks to please himself. He glorifies himself, for he is full of
arrogance. He is lying, fraudulent, soothing, flattering, treacherous,
rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From
his power Jesus Christ will deliver you, who has founded you upon the
rock, as being chosen stones, well fitted for the divine edifice of the
Father, and who are raised up on high by Christ, who was crucified for
you, making use of the Holy Spirit as a rope, and being borne up by
faith, while exalted by love from earth to heaven, walking in company
with those that are undefiled. For, says [the Scripture], “Blessed are
the undefiled in the way, who walk in the law of the Lord.”[806] Now the
way is unerring, namely, Jesus Christ. For, says He, “I am the way and
the life”[807] And this way leads to the Father. For “no man,” says He,
“cometh to the Father but by me.”[808] Blessed, then, are ye who are
God-bearers, spirit-bearers, temple-bearers, bearers of holiness,
adorned in all respects with the commandments of Jesus Christ, being “a
royal priesthood, a holy nation, a peculiar people,”[809] on whose
account I rejoice exceedingly, and have had the privilege, by this
epistle, of conversing with “the saints which are at Ephesus, the
faithful in Christ Jesus.”[810] I rejoice, therefore, over you, that ye
do not give heed to vanity, and love nothing according to the flesh, but
according to God.
CHAP. X.—_Exhortations to prayer, humility, etc._
SHORTER.
And pray ye without ceasing in behalf of other men. For there is in them
hope of repentance that they may attain to God. See,[811] then, that
they be instructed by your works, if in no other way. Be ye meek in
response to their wrath, humble in opposition to their boasting: to
their blasphemies return[812] your prayers; in contrast to their error,
be ye stedfast[813] in the faith; and for their cruelty, manifest your
gentleness. While we take care not to imitate their conduct, let us be
found their brethren in all true kindness; and let us seek to be
followers of the Lord (who ever more unjustly treated, more destitute,
more contemned?), that so no plant of the devil may be found in you, but
ye may remain in all holiness and sobriety in Jesus Christ, both with
respect to the flesh and spirit.
LONGER.
And pray ye without ceasing in behalf of other men; for there is hope of
the repentance, that they may attain to God. For “cannot he that falls
arise again, and he that goes astray return?”[814] Permit them, then, to
be instructed by you. Be ye therefore the ministers of God, and the
mouth of Christ. For thus saith the Lord, “If ye take forth the precious
from the vile, ye shall be as my mouth.”[815] Be ye humble in response
to their wrath; oppose to their blasphemies your earnest prayers; while
they go astray, stand ye stedfast in the faith. Conquer ye their harsh
temper by gentleness, their passion by meekness. For “blessed are the
meek;”[816] and Moses was meek above all men;[817] and David was
exceeding meek.[818] Wherefore Paul exhorts as follows: “The servant of
the Lord must not strive, but be gentle towards all men, apt to teach,
patient, in meekness instructing those that oppose themselves.”[819] Do
not seek to avenge yourselves on those that injure you, for says [the
Scripture], “If I have returned evil to those who returned evil to
me.”[820] Let us make them brethren by our kindness. For say ye to those
that hate you, Ye are our brethren, that the name of the Lord may be
glorified. And let us imitate the Lord, “who, when He was reviled,
reviled not again;”[821] when He was crucified, He answered not; “when
He suffered, He threatened not;”[822] but prayed for His enemies,
“Father, forgive them; they know not what they do.”[823] If any one, the
more he is injured, displays the more patience, blessed is he. If any
one is defrauded, if any one is despised, for the name of the Lord, he
truly is the servant of Christ. Take heed that no plant of the devil be
found among you, for such a plant is bitter and salt. “Watch ye, and be
ye sober,”[824] in Christ Jesus.
CHAP. XI.—_An exhortation to fear God, etc._
SHORTER.
The last times are come upon us. Let us therefore be of a reverent
spirit, and fear the long-suffering of God, that it tend not to our
condemnation. For let us either stand in awe of the wrath to come, or
show regard for the grace which is at present displayed—one of two
things. Only [in one way or another] let us be found in Christ Jesus
unto the true life. Apart from Him, let nothing attract[825] you, for
whom I bear about these bonds, these spiritual jewels, by which may I
arise through your prayers, of which I entreat I may always be a
partaker, that I may be found in the lot of the Christians of Ephesus,
who have always been of the same mind with the apostles through the
power of Jesus Christ.
LONGER.
The last times are come upon us. Let us therefore be of a reverent
spirit, and fear the long-suffering of God, lest we despise the riches
of His goodness and forbearance.[826] For let us either fear the wrath
to come, or let us love the present joy in the life that now is; and let
our present and true joy be only this, to be found in Christ Jesus, that
we may truly live. Do not at any time desire so much as even to breathe
apart from Him. For He is my hope; He is my boast; He is my
never-failing riches, on whose account I bear about with me these bonds
from Syria to Rome, these spiritual jewels, in which may I be perfected
through your prayers, and become a partaker of the sufferings of Christ,
and have fellowship with Him in His death, His resurrection from the
dead, and His everlasting life.[827] May I attain to this, so that I may
be found in the lot of the Christians of Ephesus, who have always had
intercourse with the apostles by the power of Jesus Christ, with Paul,
and John, and Timothy the most faithful.
CHAP. XII.—_Praise of the Ephesians._
SHORTER.
I know both who I am, and to whom I write. I am a condemned man, ye have
been the objects of mercy; I am subject to danger, ye are established in
safety. Ye are the persons through[828] whom those pass that are cut off
for the sake of God. Ye are initiated into the mysteries of the gospel
with Paul, the holy, the martyred, the deservedly most happy, at whose
feet[829] may I be found, when I shall attain to God; who in all his
epistle[830] makes mention of you in Christ Jesus.
LONGER.
I know both who I am, and to whom I write. I am the very insignificant
Ignatius, who have my lot with[831] those who are exposed to danger and
condemnation. But ye have been the objects of mercy, and are established
in Christ. I am one delivered over [to death], but the least of all
those that have been cut off for the sake of Christ, “from the blood of
righteous Abel”[832] to the blood of Ignatius. Ye are initiated into the
mysteries of the gospel with Paul, the holy, the martyred, inasmuch as
he was “a chosen vessel;”[833] at whose feet may I be found, and at the
feet of the rest of the saints, when I shall attain to Jesus Christ, who
is always mindful of you in His prayers.
CHAP. XIII.—_Exhortation to meet together frequently for the worship of
God._
SHORTER.
Take heed, then, often to come together to give thanks to God, and show
forth His praise. For when ye assemble frequently in the same place, the
powers of Satan are destroyed, and the destruction at which he aims[834]
is prevented by the unity of your faith. Nothing is more precious than
peace, by which all war, both in heaven and earth,[835] is brought to an
end.
LONGER.
Take heed, then, often to come together to give thanks to God, and show
forth His praise. For when ye come frequently together in the same
place, the powers of Satan are destroyed, and his “fiery darts”[836]
urging to sin fall back ineffectual. For your concord and harmonious
faith prove his destruction, and the torment of his assistants. Nothing
is better than that peace which is according to Christ, by which all
war, both of aërial and terrestrial spirits, is brought to an end. “For
we wrestle not against blood and flesh, but against principalities and
powers, and against the rulers of the darkness of this world, against
spiritual wickedness in heavenly places.”[837]
CHAP. XIV.—_Exhortations to faith and love._
SHORTER.
None of these things is hid from you, if ye perfectly possess that faith
and love towards Christ Jesus[838] which are the beginning and the end
of life. For the beginning is faith, and the end is love.[839] Now these
two, being inseparably connected together,[840] are of God, while all
other things which are requisite for a holy life follow after them. No
man [truly] making a profession of faith sinneth;[841] nor does he that
possesses love hate any one. The tree is made manifest by its
fruit;[842] so those that profess themselves to be Christians shall be
recognised by their conduct. For there is not now a demand for mere
profession,[843] but that a man be found continuing in the power of
faith to the end.
LONGER.
Wherefore none of the devices of the devil shall be hidden from you, if,
like Paul, ye perfectly possess that faith and love towards Christ[844]
which are the beginning and the end of life. The beginning of life is
faith, and the end is love. And these two being inseparably connected
together, do perfect the man of God; while all other things which are
requisite to a holy life follow after them. No man making a profession
of faith ought to sin, nor one possessed of love to hate his brother.
For He that said, “Thou shalt love the Lord thy God,”[845] said also,
“and thy neighbour as thyself.”[846] Those that profess themselves to be
Christ’s are known not only by what they say, but by what they practise.
“For the tree is known by its fruit.”[847]
CHAP. XV.—_Exhortation to confess Christ by silence as well as speech._
SHORTER.
It is better for a man to be silent and be [a Christian], than to talk
and not to be one. It is good to teach, if he who speaks also acts.
There is then one Teacher, who spake and it was done; while even those
things which He did in silence are worthy of the Father. He who
possesses the word of Jesus, is truly able to hear even His very
silence, that he may be perfect, and may both act as he speaks, and be
recognised by his silence. There is nothing which is hid from God, but
our very secrets are near to Him. Let us therefore do all things as
those who have Him dwelling in us, that we may be His temples,[848] and
He may be in us as our God, which indeed He is, and will manifest
Himself before our faces. Wherefore we justly love Him.
LONGER.
It is better for a man to be silent and be [a Christian], than to talk
and not to be one. “The kingdom of God is not in word, but in
power.”[849] Men “believe with the heart, and confess with the mouth,”
the one “unto righteousness,” the other “unto salvation.”[850] It is
good to teach, if he who speaks also acts. For he who shall both “do and
teach, the same shall be great in the kingdom.”[851] Our Lord and God,
Jesus Christ, the Son of the living God, first did and then taught, as
Luke testifies, “whose praise is in the gospel through all the
churches.”[852] There is nothing which is hid from the Lord, but our
very secrets are near to Him. Let us therefore do all things as those
who have Him dwelling in us, that we may be His temples,[853] and He may
be in us as God. Let Christ speak in us, even as He did in Paul. Let the
Holy Spirit teach us to speak the things of Christ in like manner as He
did.
CHAP. XVI.—_The fate of false teachers._
SHORTER.
Do not err, my brethren.[854] Those that corrupt families shall not
inherit the kingdom of God.[855] If, then, those who do this as respects
the flesh have suffered death, how much more shall this be the case with
any one who corrupts by wicked doctrine the faith of God, for which
Jesus Christ was crucified! Such an one becoming defiled [in this way],
shall go away into everlasting fire, and so shall every one that
hearkens unto him.
LONGER.
Do not err, my brethren.[856] Those that corrupt families shall not
inherit the kingdom of God.[857] And if those that corrupt mere human
families are condemned to death, how much more shall those suffer
everlasting punishment who endeavour to corrupt the church of Christ,
for which the Lord Jesus, the only-begotten Son of God, endured the
cross, and submitted to death! Whosoever, “being waxen fat,”[858] and
“become gross,” sets at nought His doctrine, shall go into hell. In like
manner, every one that has received from God the power of
distinguishing, and yet follows an unskilful shepherd, and receives a
false opinion for the truth, shall be punished. “What communion hath
light with darkness? or Christ with Belial? Or what portion hath he that
believeth with an infidel? or the temple of God with idols?”[859] And in
like manner say I, what communion hath truth with falsehood? or
righteousness with unrighteousness? or true doctrine with that which is
false?
CHAP. XVII.—_Beware of false doctrines._
SHORTER.
For this end did the Lord suffer the ointment to be poured upon His
head,[860] that He might breathe immortality into His church. Be not ye
anointed with the bad odour of the doctrine of the prince of this world;
let him not lead you away captive from the life which is set before you.
And why are we not all prudent, since we have received the knowledge of
God, which is Jesus Christ? Why do we foolishly perish, not recognising
the gift which the Lord has of a truth sent to us?
LONGER.
For this end did the Lord suffer the ointment to be poured upon His
head,[861] that His church might breathe forth immortality. For saith
[the Scripture], “Thy name is as ointment poured forth; therefore have
the virgins loved Thee: they have drawn Thee; at the odour of Thine
ointments we will run after Thee.”[862] Let no one be anointed with the
bad odour of the doctrine of [the prince of] this world; let not the
holy church of God be led captive by his subtlety, as was the first
woman.[863] Why do we not, as gifted with reason, act wisely? When we
had received from Christ, and had grafted in us the faculty of judging
concerning God, why do we fall headlong into ignorance? and why, through
a careless neglect of acknowledging the gift which we have received, do
we foolishly perish?
CHAP. XVIII.—_The glory of the cross._
SHORTER.
Let my spirit be counted as nothing[864] for the sake of the cross,
which is a stumbling-block[865] to those that do not believe, but to us
salvation and life eternal. “Where is the wise man? where the
disputer?”[866] Where is the boasting of those who are styled prudent?
For our God, Jesus Christ, was, according to the appointment[867] of
God, conceived in the womb by Mary, of the seed of David, but by the
Holy Ghost. He was born and baptized, that by His passion He might
purify the water.
LONGER.
The cross of Christ is indeed a stumbling-block to those that do not
believe, but to the believing it is salvation and life eternal. “Where
is the wise man? where the disputer?”[868] Where is the boasting of
those who are called mighty? For the Son of God, who was begotten before
time began,[869] and established all things according to the will of the
Father, He was conceived in the womb of Mary, according to the
appointment of God, of the seed of David, and by the Holy Ghost. For
says [the Scripture], “Behold, a virgin shall be with child, and shall
bring forth a son, and He shall be called Immanuel.”[870] He was born
and was baptized by John, that He might ratify the institution committed
to that prophet.
CHAP. XIX.—_Three celebrated mysteries._
SHORTER.
Now the virginity of Mary was hidden from the prince of this world, as
was also her offspring, and the death of the Lord; three mysteries of
renown,[871] which were wrought in silence by[872] God. How, then, was
He manifested to the world?[873] A star shone forth in heaven above all
the other stars, the light of which was inexpressible, while its novelty
struck men with astonishment. And all the rest of the stars, with the
sun and moon, formed a chorus to this star, and its light was
exceedingly great above them all. And there was agitation felt as to
whence this new spectacle came, so unlike to everything else [in the
heavens]. Hence every kind of magic was destroyed, and every bond of
wickedness disappeared; ignorance was removed, and the old kingdom
abolished, God Himself being manifested in human form for the renewal of
eternal life. And now that took a beginning which had been prepared by
God. Henceforth all things were in a state of tumult, because He
meditated the abolition of death.
LONGER.
Now the virginity of Mary was hidden from the prince of this world, as
was also her offspring, and the death of the Lord; three mysteries of
renown,[874] which were wrought in silence, but have been revealed to
us. A star shone forth in heaven above all that were before it, and its
light was inexpressible, while its novelty struck men with astonishment.
And all the rest of the stars, with the sun and moon, formed a chorus to
this star. It far exceeded them all in brightness, and agitation was
felt as to whence this new spectacle [proceeded]. Hence worldly wisdom
became folly; conjuration was seen to be mere trifling; and magic became
utterly ridiculous. Every law[875] of wickedness vanished away; the
darkness of ignorance was dispersed; and tyrannical authority was
destroyed, God being manifested as a man, and man displaying power as
God. But neither was the former a mere imagination,[876] nor did the
second imply a bare humanity;[877] but the one was absolutely true,[878]
and the other an economical arrangement.[879] Now that received a
beginning which was perfected by God.[880] Henceforth all things were in
a state of tumult, because He meditated the abolition of death.
CHAP. XX.—_Promise of another letter._—SHORTER.
SHORTER. If Jesus Christ shall graciously permit me through your
prayers, and if it be His will, I shall, in a second little work which I
will write to you, make further manifest to you [the nature of] the
dispensation of which I have begun [to treat], with respect to the new
man, Jesus Christ, in His faith and in His love, in His suffering and in
His resurrection. Especially [will I do this[881]] if the Lord make
known to me that ye come together man by man in common through grace,
individually,[882] in one faith, and in Jesus Christ, who was of the
seed of David according to the flesh, being both the Son of man and the
Son of God, so that ye obey the bishop and the presbytery with an
undivided mind, breaking one and the same bread, which is the medicine
of immortality, and the antidote to prevent us from dying, but [which
causes] that we should live for ever in Jesus Christ.
CHAP. XX.—_Exhortations to stedfastness and unity._—LONGER.
LONGER.
Stand fast, brethren, in the faith of Jesus Christ, and in His love, in
His passion, and in His resurrection. Do ye all come together in common,
and individually,[883] through grace, in one faith of God the Father,
and of Jesus Christ His only-begotten Son, and “the firstborn of every
creature,”[884] but of the seed of David according to the flesh, being
under the guidance of the Comforter, in obedience to the bishop and the
presbytery with an undivided mind, breaking one and the same bread,
which is the medicine of immortality, and the antidote which prevents us
from dying, but a cleansing remedy driving away evil, [which causes]
that we should live in God through Jesus Christ.
CHAP. XXI.—_Conclusion._
SHORTER.
My soul be for yours and theirs[885] whom, for the honour of God, ye
have sent to Smyrna; whence also I write to you, giving thanks unto the
Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ
also remembered you. Pray ye for the church which is in Syria, whence I
am led bound to Rome, being the last of the faithful who are there, even
as I have been thought worthy to be chosen[886] to show forth the honour
of God. Farewell in God the Father, and in Jesus Christ, our common
hope.
LONGER.
My soul be for yours and theirs[887] whom, for the honour of God, ye
have sent to Smyrna; whence also I write to you, giving thanks to the
Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ
also remembers you, who is blessed for evermore. Pray ye for the church
of Antioch which is in Syria, whence I am led bound to Rome, being the
last of the faithful that are there, who[888] yet have been thought
worthy to carry these chains to the honour of God. Fare ye well in God
the Father, and the Lord Jesus Christ, our common hope, and in the Holy
Ghost. Fare ye well. Amen. Grace [be with you].[889]
Footnote 743:
Literally, “before the ages.”
Footnote 744:
These words may agree with “glory,” but are better applied to the
“church.”
Footnote 745:
Literally, “before the ages.”
Footnote 746:
These words may agree with “glory,” but are better applied to the
“church.”
Footnote 747:
Some read, as in the shorter recension, “grace.”
Footnote 748:
Literally, “imitators;” comp. Eph. v. 1.
Footnote 749:
Comp. in the Greek, 2 Tim. i. 6.
Footnote 750:
Eph. v. 2.
Footnote 751:
This is wanting in the Greek.
Footnote 752:
Literally, “since therefore,” without any apodosis.
Footnote 753:
Or, “unspeakably beloved.”
Footnote 754:
Literally, “imitators;” comp. Eph. v. 1.
Footnote 755:
Comp. in the Greek, 2 Tim. i. 6.
Footnote 756:
Eph. v. 2.
Footnote 757:
This is wanting in the Greek.
Footnote 758:
Or, “unspeakably beloved.”
Footnote 759:
Or, “your most blessed deacon in all things pertaining to God.”
Footnote 760:
Literally, “pattern.”
Footnote 761:
Comp. 1 Cor. xvi. 18, etc.
Footnote 762:
1 Cor. i. 10.
Footnote 763:
Literally, “pattern.”
Footnote 764:
Comp. 1 Cor. xvi. 18, etc.
Footnote 765:
Comp. 2 Tim. i. 16.
Footnote 766:
1 Cor. i. 10.
Footnote 767:
1 Cor. i. 10.
Footnote 768:
Comp. Philem. 8, 9.
Footnote 769:
John viii. 29.
Footnote 770:
1 Cor. xi. 1.
Footnote 771:
Literally, “according to God.”
Footnote 772:
Literally, “receiving a union to God in oneness.”
Footnote 773:
John xvii. 11, 12.
Footnote 774:
Matt. xviii. 19.
Footnote 775:
Or, “already.”
Footnote 776:
Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
Footnote 777:
Some read, “mixed up with.”
Footnote 778:
Matt. xviii. 19.
Footnote 779:
Literally, “in the assembly of sacrifices.”
Footnote 780:
Matt. vii. 15.
Footnote 781:
Or, “believeth not” (John iii. 36).
Footnote 782:
Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
Footnote 783:
That is, “showing forbearance.”
Footnote 784:
Comp. Matt. xxiv. 25.
Footnote 785:
Or, “heresy.”
Footnote 786:
Comp. Matt. xxiv. 25.
Footnote 787:
Prov. xxii. 29, after LXX.
Footnote 788:
Or, “heresy.”
Footnote 789:
Eph. iv. 4.
Footnote 790:
Eph. iv. 5, 6.
Footnote 791:
This clause is wanting in the Greek, and has been supplied from the
ancient Latin version.
Footnote 792:
Prov. x. 25, xi. 3.
Footnote 793:
Isa. lvi. 10.
Footnote 794:
Or, “before the ages.”
Footnote 795:
John i. 14.
Footnote 796:
It is difficult to translate περίψημα in this and similar passages;
comp. 1 Cor. iv. 13.
Footnote 797:
Literally, “and the.”
Footnote 798:
1 Tim. iv. 10.
Footnote 799:
Comp. 1 Pet. ii. 5.
Footnote 800:
Comp. John xii. 32.
Footnote 801:
Literally, “according to the other life.”
Footnote 802:
John xiv. 24.
Footnote 803:
John xvi. 13.
Footnote 804:
John xvii. 4, 6.
Footnote 805:
John xvi. 14.
Footnote 806:
Ps. cxix. 1.
Footnote 807:
John xiv. 6.
Footnote 808:
John xiv. 6.
Footnote 809:
1 Pet. ii. 9.
Footnote 810:
Eph. i. 1.
Footnote 811:
Literally, “permit.”
Footnote 812:
The verb is here omitted in the original.
Footnote 813:
Comp. Col. i. 23.
Footnote 814:
Jer. viii. 4.
Footnote 815:
Jer. xv. 19.
Footnote 816:
Matt. v. 4.
Footnote 817:
Num. xii. 3.
Footnote 818:
Ps. cxxxi. 2.
Footnote 819:
2 Tim. ii. 24, 25.
Footnote 820:
Ps. vii. 4.
Footnote 821:
1 Pet. ii. 23.
Footnote 822:
1 Pet. ii. 23.
Footnote 823:
Luke xxiii. 34.
Footnote 824:
1 Pet. iv. 7.
Footnote 825:
Literally, “let nothing become you.”
Footnote 826:
Rom. ii. 4.
Footnote 827:
Phil. iii. 10.
Footnote 828:
Literally, “ye are the passage of.”
Footnote 829:
Literally, “footsteps.”
Footnote 830:
Some render, “in every epistle.”
Footnote 831:
Literally, “am like to.”
Footnote 832:
Matt. xxiii. 35.
Footnote 833:
Acts ix. 15.
Footnote 834:
Literally, “his destruction.”
Footnote 835:
Literally, “of heavenly and earthly things.”
Footnote 836:
Eph. vi. 16.
Footnote 837:
Eph. vi. 12.
Footnote 838:
1 Tim. i. 14.
Footnote 839:
1 Tim. i. 5.
Footnote 840:
Literally, “being in unity.”
Footnote 841:
Comp. 1 John iii. 7.
Footnote 842:
Matt. xii. 33.
Footnote 843:
Literally, “there is not now the work of profession.”
Footnote 844:
1 Tim. i. 14.
Footnote 845:
Luke x. 27.
Footnote 846:
Luke x. 27.
Footnote 847:
Matt. xii. 33.
Footnote 848:
1 Cor. vi. 19.
Footnote 849:
1 Cor. iv. 20.
Footnote 850:
Rom. x. 10.
Footnote 851:
Matt. v. 19.
Footnote 852:
2 Cor. viii. 18.
Footnote 853:
1 Cor. vi. 19.
Footnote 854:
Comp. James i. 16.
Footnote 855:
1 Cor. vi. 9, 10.
Footnote 856:
Comp. James i. 16.
Footnote 857:
1 Cor. vi. 9, 10.
Footnote 858:
Deut. xxxii. 15.
Footnote 859:
2 Cor. vi. 14-16.
Footnote 860:
Comp. John xii. 7.
Footnote 861:
Comp. John xii. 7.
Footnote 862:
Song of Sol. i. 3, 4.
Footnote 863:
Literally, “before the ages.”
Footnote 864:
Again περίψημα, translated “offscouring,” 1 Cor. iv. 13.
Footnote 865:
Comp. 1 Cor. i. 18.
Footnote 866:
1 Cor. i. 20.
Footnote 867:
Or “economy,” or “dispensation.” Comp. Col. i. 25; 1 Tim. i. 4.
Footnote 868:
1 Cor. i. 20.
Footnote 869:
Literally, “before the ages.”
Footnote 870:
Isa. vii. 14; Matt. i. 23.
Footnote 871:
Literally, “of noise.”
Footnote 872:
Or, “in the silence of God”—divine silence.
Footnote 873:
Literally, “to the ages.”
Footnote 874:
Literally, “of noise.”
Footnote 875:
Some read, “bond.”
Footnote 876:
Literally, “opinion.”
Footnote 877:
Literally, “bareness.”
Footnote 878:
Literally, “truth.”
Footnote 879:
Literally, “an economy.”
Footnote 880:
Or, “that which was perfect received a beginning from God.”
Footnote 881:
The punctuation and Meaning are here doubtful.
Footnote 882:
Literally, “by name.”
Footnote 883:
Literally, “by name.”
Footnote 884:
Col. i. 15.
Footnote 885:
Some render, “May I, in my turn, be the means of refreshing you and
those,” etc.
Footnote 886:
Literally, “to be found for.”
Footnote 887:
Some render, “May I, in my turn, be the means of refreshing you and
those,” etc.
Footnote 888:
Some read, “even as.”
Footnote 889:
Some omit, “Grace [be with you].”
THE EPISTLE OF IGNATIUS TO THE MAGNESIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the [church] blessed in the
grace of God the Father, in Jesus Christ our Saviour, in whom I salute
the church which is at Magnesia, near the Mæander, and wish it abundance
of happiness in God the Father, and in Jesus Christ._
LONGER.
_Ignatius, who is also called Theophorus, to the [church] blessed in the
grace of God the Father, in Jesus Christ our Saviour, in whom I salute
the church which is at Magnesia, near the Mæander, and wish it abundance
of happiness in God the Father, and in Jesus Christ, our Lord, in whom
may you have abundance of happiness._
CHAP. I.—_Reason of writing the epistle._
SHORTER.
Having been informed of your godly[890] love, so well-ordered, I
rejoiced greatly, and determined to commune with you in the faith of
Jesus Christ. For as one who has been thought worthy of the most
honourable of all names,[891] in those bonds which I bear about, I
commend the churches, in which I pray for a union both of the flesh and
spirit of Jesus Christ, the constant source of our life, and of faith
and love, to which nothing is to be preferred, but especially of Jesus
and the Father, in whom, if we endure all the assaults of the prince of
this world, and escape them, we shall enjoy God.
LONGER.
Having been informed of your godly[892] love, so well-ordered, I
rejoiced greatly, and determined to commune with you in the faith of
Jesus Christ. For as one who has been thought worthy of a divine and
desirable name, in those bonds which I bear about, I commend the
churches, in which I pray for a union both of the flesh and spirit of
Jesus Christ, “who is the Saviour of all men, but specially of them that
believe;”[893] by whose blood ye were redeemed; by whom ye have known
God, or rather have been known by Him;[894] in whom enduring, ye shall
escape all the assaults of this world: for “He is faithful, who will not
suffer you to be tempted above that which ye are able.”[895]
CHAP. II.—_I rejoice in your messengers._
SHORTER.
Since, then, I have had the privilege of seeing you, through Damas your
most worthy bishop, and through your worthy presbyters Bassus and
Apollonius, and through my fellow-servant the deacon Sotio, whose
friendship may I ever enjoy, inasmuch as he is subject to the bishop as
to the grace of God, and to the presbytery as to the law of Jesus
Christ, [I now write[896] to you].
LONGER.
Since, then, I have had the privilege of seeing you, through Damas your
most worthy[897] bishop, and through your worthy[898] presbyters Bassus
and Apollonius, and through my fellow-servant the deacon Sotio, whose
friendship may I ever enjoy,[899] inasmuch as he, by the grace of God,
is subject to the bishop and presbytery, in the law of Jesus Christ, [I
now write[900] to you].
CHAP. III.—_Honour your youthful bishop._
SHORTER.
Now it becomes you also not to treat your bishop too familiarly on
account of his youth,[901] but to yield him all reverence, having
respect to[902] the power of God the Father, as I have known even holy
presbyters do, not judging rashly, from the manifest youthful
appearance[903] [of their bishop], but as being themselves prudent in
God, submitting to him, or rather not to him, but to the Father of Jesus
Christ, the bishop of us all. It is therefore fitting that you should,
after no hypocritical fashion, obey [your bishop], in honour of Him who
has willed us [so to do], since he that does not so deceives not [by
such conduct] the bishop that is visible, but seeks to mock Him that is
invisible. And all such conduct has reference not to man,[904] but to
God, who knows all secrets.
LONGER.
Now it becomes you also not to despise the age of your bishop, but to
yield him all reverence, according to the will of God the Father, as I
have known even holy presbyters do, not having regard to the manifest
youth [of their bishop], but to his knowledge in God; inasmuch as “not
the ancient are [necessarily] wise, nor do the aged understand prudence;
but there is a spirit in men.”[905] For Daniel the wise, at twelve years
of age, became possessed of the divine Spirit, and convicted the elders,
who in vain carried their grey hairs, of being false accusers, and of
lusting after the beauty of another man’s wife.[906] Samuel also, when
he was but a little child, reproved Eli, who was ninety years old, for
giving honour to his sons rather than to God.[907] In like manner,
Jeremiah also received this message from God, “Say not, I am a
child.”[908] Solomon too, and Josiah, [exemplified the same thing.] The
former, being made king at twelve years of age, gave that terrible and
difficult judgment in the case of the two women concerning their
children.[909] The latter, coming to the throne when eight years
old,[910] cast down the altars and temples [of the idols], and burned
down the groves, for they were dedicated to demons, and not to God. And
he slew the false priests, as the corrupters and deceivers of men, and
not the worshippers of the Deity. Wherefore youth is not to be despised
when it is devoted to God. But he is to be despised who is of a wicked
mind, although he be old, and full of wicked days.[911] Timothy the
Christ-bearer was young, but hear what his teacher writes to him: “Let
no man despise thy youth, but be thou an example of the believers in
word and in conduct.”[912] It is becoming, therefore, that ye also
should be obedient to your bishop, and contradict him in nothing; for it
is a fearful thing to contradict any such person. For no one does [by
such conduct] deceive him that is visible, but does [in reality] seek to
mock Him that is invisible, who, however, cannot be mocked by any one.
And every such act has respect not to man, but to God. For God says to
Samuel, “They have not mocked thee, but me.”[913] And Moses declares,
“For their murmuring is not against us, but against the Lord God.”[914]
No one of those has, [in fact,] remained unpunished, who rose up against
their superiors. For Dathan and Abiram did not speak against the law,
but against Moses,[915] and were cast down alive into Hades. Korah
also,[916] and the two hundred and fifty who conspired with him against
Aaron, were destroyed by fire. Absalom, again,[917] who had slain his
brother, became suspended on a tree, and had his evil-designing heart
thrust through with darts. In like manner was Abeddadan[918] beheaded
for the same reason. Uzziah,[919] when he presumed to oppose the priests
and the priesthood, was smitten with leprosy. Saul also was
dishonoured,[920] because he did not wait for Samuel the high priest. It
behoves you, therefore, also to reverence your superiors.
CHAP. IV.—_Some wickedly act independently of the bishop._
SHORTER.
It is fitting, then, not only to be called Christians, but to be so in
reality: as some indeed give one the title of bishop, but do all things
without him. Now such persons seem to me to be not possessed of a good
conscience, seeing they are not stedfastly gathered together according
to the commandment.
LONGER.
It is fitting, then, not only to be called Christians, but to be so in
reality. For it is not the being called so, but the being really so,
that renders a man blessed. To those who indeed talk of the bishop, but
do all things without him, will He who is the true and first Bishop, and
the only High Priest by nature, declare, “Why call ye me Lord, Lord, and
do not the things which I say?”[921] For such persons seem to me not
possessed of a good conscience, but to be simply dissemblers and
hypocrites.
CHAP. V.—_Death is the fate of all such._
SHORTER.
Seeing, then, all things have an end, these two things are
simultaneously set before us—death and life; and every one shall go unto
his own place. For as there are two kinds of coins, the one of God, the
other of the world, and each of these has its special character stamped
upon it, [so is it also here.][922] The unbelieving are of this world;
but the believing have, in love, the character of God the Father by
Jesus Christ, by whom, if we are not in readiness to die into His
passion,[923] His life is not in us.
LONGER.
Seeing, then, all things have an end, and there is set before us life
upon our observance [of God’s precepts], but death as the result of
disobedience, and every one, according to the choice he makes, shall go
to his own place, let us flee from death, and make choice of life. For I
remark, that two different characters are found among men—the one true
coin, the other spurious. The truly devout man is the right kind of
coin, stamped by God Himself. The ungodly man, again, is false coin,
unlawful, spurious, counterfeit, wrought not by God, but by the devil. I
do not mean to say that there are two different human natures, but that
there is one humanity, sometimes belonging to God, and sometimes to the
devil. If any one is truly religious, he is a man of God; but if he is
irreligious, he is a man of the devil, made such, not by nature, but by
his own choice. The unbelieving bear the image of the prince of
wickedness. The believing possess the image of their Prince, God the
Father, and Jesus Christ, through whom, if we are not in readiness to
die for the truth into His passion,[924] His life is not in us.
CHAP. VI.—_Preserve harmony._
SHORTER.
Since therefore I have, in the persons before mentioned, beheld the
whole multitude of you in faith and love, I exhort you to study to do
all things with a divine harmony,[925] while your bishop presides in the
place of God, and your presbyters in the place of the assembly of the
apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ, who was with the Father
before the beginning of time,[926] and in the end was revealed. Do ye
all then, imitating the same divine conduct,[927] pay respect to one
another, and let no one look upon his neighbour after the flesh, but do
ye continually love each other in Jesus Christ. Let nothing exist among
you that may divide you; but be ye united with your bishop, and those
that preside over you, as a type and evidence of your immortality.[928]
LONGER.
Since therefore I have, in the persons before mentioned, beheld the
whole multitude of you in faith and love, I exhort you to study to do
all things with a divine harmony,[929] while your bishop presides in the
place of God, and your presbyters in the place of the assembly of the
apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ. He, being begotten by the
Father before the beginning of time,[930] was God the Word, the
only-begotten Son, and remains the same for ever; for “of His kingdom
there shall be no end,”[931] says Daniel the prophet. Let us all
therefore love one another in harmony, and let no one look upon his
neighbour according to the flesh, but in Christ Jesus. Let nothing exist
among you which may divide you; but be ye united with your bishop, being
through him subject to God in Christ.
CHAP. VII.—_Do nothing without the bishop and presbyters._
SHORTER.
As therefore the Lord did nothing without the Father, being united to
Him, neither by Himself nor by the apostles, so neither do ye anything
without the bishop and presbyters. Neither endeavour that anything
appear reasonable and proper to yourselves apart; but being come
together into the same place, let there be one prayer, one supplication,
one mind, one hope, in love and in joy undefiled. There is one Jesus
Christ, than whom nothing is more excellent. Do ye therefore all run
together as into one temple of God, as to one altar, as to one Jesus
Christ, who came forth from one Father, and is with and has gone to one.
LONGER.
As therefore the Lord does nothing without the Father, for says He, “I
can of mine own self do nothing,”[932] so do ye, neither presbyter, nor
deacon, nor layman, do anything without the bishop. Nor let anything
appear commendable to you which is destitute of his approval.[933] For
every such thing is sinful, and opposed [to the will of] God. Do ye all
come together into the same place for prayer. Let there be one common
supplication, one mind, one hope, with faith unblameable in Christ
Jesus, than which nothing is more excellent. Do ye all, as one man, run
together into the temple of God, as unto one altar, to one Jesus Christ,
the High Priest of the unbegotten God.
CHAP. VIII.—_Caution against false doctrines._
SHORTER.
Be not deceived with strange doctrines, nor with old fables, which are
unprofitable. For if we still live according to the Jewish law, we
acknowledge that we have not received grace. For the divinest prophets
lived according to Christ Jesus. On this account also they were
persecuted, being inspired by His grace to fully convince the
unbelieving that there is one God, who has manifested Himself by Jesus
Christ His Son, who is His eternal Word, not proceeding forth from
silence,[934] and who in all things pleased Him that sent Him.
LONGER.
Be not deceived with strange doctrines, “nor give heed to fables and
endless genealogies,”[935] and things in which the Jews make their
boast. “Old things are passed away: behold, all things have become
new.”[936] For if we still live according to the Jewish law, and the
circumcision of the flesh, we deny that we have received grace. For the
divinest prophets lived according to Jesus Christ. On this account also
they were persecuted, being inspired by grace to fully convince the
unbelieving that there is one God, the Almighty, who has manifested
Himself by Jesus Christ His Son, who is His Word, not spoken, but
essential. For He is not the voice of an articulate utterance, but a
substance begotten by divine power, who has in all things pleased Him
that sent Him.[937]
CHAP. IX.—_Let us live with Christ._
SHORTER.
If, therefore, those who were brought up in the ancient order of
things[938] have come to the possession of a new[939] hope, no longer
observing the Sabbath, but living in the observance[940] of the Lord’s
day, on which also our life has sprung up again by Him and by His
death—whom some deny, by which mystery we have obtained faith,[941] and
therefore endure, that we may be found the disciples of Jesus Christ,
our only Master—how shall we be able to live apart from Him, whose
disciples the prophets themselves in the Spirit did wait for Him as
their Teacher? And therefore He whom they rightly waited for, being
come, raised them from the dead.[942]
LONGER.
If, then, those who were conversant with the ancient Scriptures came to
newness of hope, expecting the coming of Christ, as the Lord teaches us
when He says, “If ye had believed Moses, ye would have believed me, for
he wrote of me;”[943] and again, “Your father Abraham rejoiced to see my
day, and he saw it, and was glad; for before Abraham was, I am;”[944]
how shall we be able to live without Him? The prophets were His
servants, and foresaw Him by the Spirit, and waited for Him as their
Teacher, and expected Him as their Lord and Saviour, saying, “He will
come and save us.”[945] Let us therefore no longer keep the Sabbath
after the Jewish manner, and rejoice in days of idleness; for “he that
does not work, let him not eat.”[946] For say the [holy] oracles, “In
the sweat of thy face shalt thou eat thy bread.”[947] But let every one
of you keep the Sabbath after a spiritual manner, rejoicing in
meditation on the law, not in relaxation of the body, admiring the
workmanship of God, and not eating things prepared the day before, nor
using lukewarm drinks, and walking within a prescribed space, nor
finding delight in dancing and plaudits which have no sense in
them.[948] And after the observance of the Sabbath, let every friend of
Christ keep the Lord’s day as a festival, the resurrection-day, the
queen and chief of all the days [of the week]. Looking forward to this,
the prophet declared, “To the end, for the eighth day,”[949] on which
our life both sprang up again, and the victory over death was obtained
in Christ, whom the children of perdition, the enemies of the Saviour,
deny, “whose god is their belly, who mind earthly things,”[950] who are
“lovers of pleasure, and not lovers of God, having a form of godliness,
but denying the power thereof.”[951] These make merchandise of Christ,
corrupting His word, and giving up Jesus to sale: they are corrupters of
women, and covetous of other men’s possessions, swallowing up
wealth[952] insatiably; from whom may ye be delivered by the mercy of
God through our Lord Jesus Christ!
CHAP. X.—_Beware of Judaizing._
SHORTER.
Let us not, therefore, be insensible to His kindness. For were He to
reward us according to our works, we should cease to be. Therefore,
having become His disciples, let us learn to live according to the
principles of Christianity.[953] For whosoever is called by any other
name besides this, is not of God. Lay aside, therefore, the evil, the
old, the sour leaven, and be ye changed into the new leaven, which is
Jesus Christ. Be ye salted in Him, lest any one among you should be
corrupted, since by your savour ye shall be convicted. It is absurd to
profess[954] Christ Jesus, and to Judaize. For Christianity did not
embrace[955] Judaism, but Judaism Christianity, that so every tongue
which believeth might be gathered together to God.
LONGER.
Let us not, therefore, be insensible to His kindness. For were He to
reward us according to our works, we should cease to be. For “if Thou,
Lord, shalt mark iniquities, O Lord, who shall stand?”[956] Let us
therefore prove ourselves worthy of that name which we have received.
For whosoever is called by any other name besides this, he is not of
God; for he has not received the prophecy which speaks thus concerning
us: “The people shall be called by a new name, which the Lord shall name
them, and shall be a holy people.”[957] This was first fulfilled in
Syria; for “the disciples were called Christians at Antioch,”[958] when
Paul and Peter were laying the foundations of the church. Lay aside,
therefore, the evil, the old, the corrupt leaven,[959] and be ye changed
into the new leaven of grace. Abide in Christ, that the stranger[960]
may not have dominion over you. It is absurd to speak of Jesus Christ
with the tongue, and to cherish in the mind a Judaism which has now come
to an end. For where there is Christianity there cannot be Judaism. For
Christ is one, in whom every nation that believes, and every tongue that
confesses, is gathered unto God. And those that were of a stony heart
have become the children of Abraham, the friend of God;[961] and in his
seed all those have been blessed[962] who were ordained to eternal
life[963] in Christ.
CHAP. XI.—_I write these things to warn you._
SHORTER.
These things [I address to you], my beloved, not that I know any of you
to be in such a state;[964] but, as less than any of you, I desire to
guard you beforehand, that ye fall not upon the hooks of vain doctrine,
but that ye attain to full assurance in regard to the birth, and
passion, and resurrection which took place in the time of the government
of Pontius Pilate, being truly and certainly accomplished by Jesus
Christ, who is our hope,[965] from which may no one of you ever be
turned aside.
LONGER.
These things [I address to you], my beloved, not that I know any of you
to be in such a state;[966] but, as less than any of you, I desire to
guard you beforehand, that ye fall not upon the hooks of vain doctrine,
but that you may rather attain to a full assurance in Christ, who was
begotten by the Father before all ages, but was afterwards born of the
Virgin Mary without any intercourse with man. He also lived a holy life,
and healed every kind of sickness and disease among the people, and
wrought signs and wonders for the benefit of men; and to those who had
fallen into the error of polytheism He made known the one and only true
God, His Father, and underwent the passion, and endured the cross at the
hands of the Christ-killing Jews, under Pontius Pilate the governor and
Herod the king. He also died, and rose again, and ascended into the
heavens to Him that sent Him, and is sat down at His right hand, and
shall come at the end of the world, with His Father’s glory, to judge
the living and the dead, and to render to every one according to his
works.[967] He who knows these things with a full assurance, and
believes them, is happy; even as ye are now the lovers of God and of
Christ, in the full assurance of our hope, from which may no one of
us[968] ever be turned aside!
CHAP. XII.—_Ye are superior to me._
SHORTER.
May I enjoy you in all respects, if indeed I be worthy! For though I am
bound, I am not worthy to be compared to any of you that are at liberty.
I know that ye are not puffed up, for ye have Jesus Christ in
yourselves. And all the more when I commend you, I know that ye cherish
modesty[969] of spirit; as it is written, “The righteous man is his own
accuser.”[970]
LONGER.
May I enjoy you in all respects, if indeed I be worthy! For though I am
bound, I am not worthy to be compared to one of you that are at liberty.
I know that ye are not puffed up, for ye have Jesus in yourselves. And
all the more when I commend you, I know that ye cherish modesty[971] of
spirit; as it is written, “The righteous man is his own accuser;”[972]
and again, “Declare thou first thine iniquities, that thou mayest be
justified;”[973] and again, “When ye shall have done all things that are
commanded you, say, We are unprofitable servants;”[974] “for that which
is highly esteemed among men is abomination in the sight of God.”[975]
For says [the Scripture], “God be merciful to me a sinner.”[976]
Therefore those great ones, Abraham and Job,[977] styled themselves
“dust and ashes”[978] before God. And David says, “Who am I before Thee,
O Lord, that Thou hast glorified me hitherto?”[979] And Moses, who was
“the meekest of all men,”[980] saith to God, “I am of a feeble voice,
and of a slow tongue.”[981] Be ye therefore also of a humble spirit,
that ye may be exalted; for “he that abaseth himself shall be exalted,
and he that exalteth himself shall be abased.”[982]
CHAP. XIII.—_Be established in faith and unity._
SHORTER.
Study, therefore, to be established in the doctrines of the Lord and the
apostles, that so all things, whatsoever ye do, may prosper both in the
flesh and spirit; in faith and love; in the Son, and in the Father, and
in the Spirit; in the beginning and in the end; with your most admirable
bishop, and the well-compacted spiritual crown of your presbytery, and
the deacons who are according to God. Be ye subject to the bishop, and
to one another, as Jesus Christ to the Father, according to the flesh,
and the apostles to Christ, and to the Father, and to the Spirit; that
so there may be a union both fleshly and spiritual.
LONGER.
Study, therefore, to be established in the doctrines of the Lord and the
apostles, that so all things, whatsoever ye do, may prosper, both in the
flesh and spirit, in faith and love, with your most admirable bishop,
and the well-compacted[983] spiritual crown of your presbytery, and the
deacons who are according to God. Be ye subject to the bishop, and to
one another, as Christ to the Father, that there may be a unity
according to God among you.
CHAP. XIV.—_Your prayers requested._
SHORTER.
Knowing as I do that ye are full of God, I have but briefly exhorted
you. Be mindful of me in your prayers, that I may attain to God; and of
the church which is in Syria, whence I am not worthy to derive my name:
for I stand in need of your united prayer in God, and your love, that
the church which is in Syria may be deemed worthy of being
refreshed[984] by your church.
LONGER.
Knowing as I do that ye are full of all good, I have but briefly
exhorted you in the love of Jesus Christ. Be mindful of me in your
prayers, that I may attain to God; and of the church which is in Syria,
of whom I am not worthy to be called bishop. For I stand in need of your
united prayer in God, and of your love, that the church which is in
Syria may be deemed worthy, by your good order, of being edified[985] in
Christ.
CHAP. XV.—_Salutations._
SHORTER.
The Ephesians from Smyrna (whence I also write to you), who are here for
the glory of God, as ye also are, who have in all things refreshed me,
salute you, along with Polycarp, the bishop of the Smyrnæans. The rest
of the churches, in honour of Jesus Christ, also salute you. Fare ye
well in the harmony of God, ye who have obtained the inseparable Spirit,
who is Jesus Christ.
LONGER.
The Ephesians from Smyrna (whence I also write to you), who are here for
the glory of God, as ye also are, who have in all things refreshed me,
salute you, as does also Polycarp. The rest of the churches, in honour
of Jesus Christ, also salute you. Fare ye well in harmony, ye who have
obtained the inseparable Spirit, in Christ Jesus, by the will of God.
Footnote 890:
Literally, “according to God.”
Footnote 891:
Literally, “of the most God-becoming name,” referring either to the
appellation “Theophorus,” or to that of “martyr” or “confessor.”
Footnote 892:
Literally, “according to God.”
Footnote 893:
1 Tim. iv. 10.
Footnote 894:
Comp. Gal. iv. 9.
Footnote 895:
1 Cor. x. 13.
Footnote 896:
The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.
Footnote 897:
Literally, “worthy of God.”
Footnote 898:
Literally, “worthy of God.”
Footnote 899:
Literally, “whom may I enjoy.”
Footnote 900:
The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.
Footnote 901:
Literally, “to use the age of your bishop.”
Footnote 902:
Literally, “according to.”
Footnote 903:
Literally, “youthful condition.”
Footnote 904:
Literally, “to flesh.”
Footnote 905:
Job xxxii. 8, 9.
Footnote 906:
Dan. xiii. (Apoc.).
Footnote 907:
1 Sam. iii. 1.
Footnote 908:
Jer. i. 7.
Footnote 909:
1 Kings iii. 16.
Footnote 910:
2 Kings xxii. xxiii.
Footnote 911:
Dan. xiii. 52 (Apoc.).
Footnote 912:
1 Tim. iv. 12.
Footnote 913:
1 Sam. viii. 7.
Footnote 914:
Ex. xvi. 8.
Footnote 915:
Num. xvi. 1.
Footnote 916:
Num. xvi. 31.
Footnote 917:
2 Sam. xviii. 14.
Footnote 918:
Sheba is referred to under this name: see 2 Sam. xx. 22.
Footnote 919:
2 Chron. xxvi. 20.
Footnote 920:
1 Sam. xiii. 11.
Footnote 921:
Luke vi. 46.
Footnote 922:
The apodosis is wanting in the original, and some prefer finding it in
the following sentence.
Footnote 923:
Or, “after the likeness of His passion.”
Footnote 924:
Or, “after the likeness of His passion.”
Footnote 925:
Literally, “in harmony of God.”
Footnote 926:
Literally, “before the ages.”
Footnote 927:
Literally, “receiving the like manners of God.”
Footnote 928:
The meaning is here doubtful.
Footnote 929:
Literally, “in harmony of God.”
Footnote 930:
Literally, “before the ages.”
Footnote 931:
Dan. ii. 44, vii. 14, 27.
Footnote 932:
John v. 30.
Footnote 933:
Or, “contrary to his judgment.”
Footnote 934:
Some have argued that the Gnostic Σιγή, _silence_, is here referred
to, and have consequently inferred that this epistle could not have
been written by Ignatius.
Footnote 935:
1 Tim. i. 4.
Footnote 936:
2 Cor. v. 17.
Footnote 937:
Some read ὑποστήσαντι, “that gave Him His _hypostasis_, or substance.”
Footnote 938:
Literally, “in old things.”
Footnote 939:
Or, “newness of.”
Footnote 940:
Or, “according to.”
Footnote 941:
Literally, “we have received to believe.”
Footnote 942:
Comp. Matt. xxvii. 52.
Footnote 943:
John v. 46.
Footnote 944:
John viii. 56, 58.
Footnote 945:
Isa. xxxv. 4.
Footnote 946:
2 Thess. iii. 10.
Footnote 947:
Gen. iii. 19.
Footnote 948:
Reference is here made to well-known Jewish opinions and practices
with respect to the Sabbath. The Talmud fixes 2000 cubits as the space
lawful to be traversed. Philo (_De Therap._) refers to the dancing,
etc.
Footnote 949:
Ps. vi. xii. (inscrip.).
Footnote 950:
Phil. iii. 18, 19.
Footnote 951:
Tim. iii. 4.
Footnote 952:
Literally, “whirlpools of wealth.”
Footnote 953:
Literally, “according to Christianity.”
Footnote 954:
Some read, “to name.”
Footnote 955:
Literally, “believe into,” merge into.
Footnote 956:
Ps. cxxx. 3.
Footnote 957:
Isa. lxii. 2, 12.
Footnote 958:
Acts xi. 26.
Footnote 959:
1 Cor. v. 7.
Footnote 960:
Or, “enemy.”
Footnote 961:
Matt. iii. 9; Isa. xli. 8; James ii. 23. Some read, “children of God,
friends of Abraham.”
Footnote 962:
Gen. xxviii. 14.
Footnote 963:
Acts xiii. 48.
Footnote 964:
_i.e._ addicted to the error of Judaizing.
Footnote 965:
1 Tim. i. 1.
Footnote 966:
_i.e._ addicted to the error of Judaizing.
Footnote 967:
2 Tim. iv. 1; Rom. ii. 6.
Footnote 968:
Some read, “of you.”
Footnote 969:
Literally, “are reverent.”
Footnote 970:
Prov. xviii. 17 (LXX.).
Footnote 971:
Literally, “are reverent.”
Footnote 972:
Prov. xviii. 17 (LXX.).
Footnote 973:
Isa. xliii. 26.
Footnote 974:
Luke xvii. 10.
Footnote 975:
Luke xvi. 15.
Footnote 976:
Luke xviii. 13.
Footnote 977:
Some read, “Jacob.”
Footnote 978:
Gen. xviii. 27; Job xxx. 19.
Footnote 979:
1 Chron. xvii. 16.
Footnote 980:
Num. xii. 3.
Footnote 981:
Ex. iv. 10.
Footnote 982:
Luke xiv. 11.
Footnote 983:
Literally, “well-woven.”
Footnote 984:
Literally, “of being sprinkled with dew.”
Footnote 985:
Literally, “of being fed as by a shepherd.”
THE EPISTLE OF IGNATIUS TO THE TRALLIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the holy church which is at
Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and
worthy of God, possessing peace through the flesh, and blood, and
passion of Jesus Christ, who is our hope, through our rising again to
Him,[986] which also I salute in its fulness,[987] and in the
apostolical character,[988] and wish abundance of happiness._
LONGER.
_Ignatius, who is also called Theophorus, to the holy church which is at
Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy
of God, possessing peace through the flesh and Spirit of Jesus Christ,
who is our hope, in His passion by the cross and death, and in His
resurrection, which also I salute in its fulness,[989] and in the
apostolical character,[990] and wish abundance of happiness._
CHAP. I.—_Acknowledgment of their excellence._
SHORTER.
I know that ye possess an unblameable and sincere mind in patience, and
that not only in present practice,[991] but according to inherent
nature, as Polybius your bishop has shown me, who has come to Smyrna by
the will of God and Jesus Christ, and so sympathized in the joy which I
who am bound in Christ Jesus possess, that I beheld your whole multitude
in him. Having therefore received through him the testimony of your
good-will, according to God, I gloried to find you, as I knew you were,
the followers of God.
LONGER.
I know that ye possess an unblameable and sincere mind in patience, and
that not only for present use,[992] but as a permanent possession, as
Polybius your bishop has shown me, who has come to Smyrna by the will of
God the Father, and the Lord Jesus Christ, His Son, with the
co-operation of the Spirit, and so sympathized in the joy which I, who
am bound in Christ Jesus, possess, that I beheld your whole multitude in
Him. Having therefore received through him the testimony of your
good-will according to God, I gloried to find that you were the
followers of Jesus Christ the Saviour.
CHAP. II.—_Be subject to the bishop, etc._
SHORTER.
For, since ye are subject to the bishop as to Jesus Christ, ye appear to
me to live not after the manner of men, but according to Jesus Christ,
who died for us, in order, by believing in His death, ye may escape from
death. It is therefore necessary that, as ye indeed do, so without the
bishop ye should do nothing, but should also be subject to the
presbytery, as to the apostle of Jesus Christ, who is our hope, in whom,
if we live, we shall [at last] be found. It is fitting also that the
deacons, as being [the ministers] of the mysteries of Jesus Christ,
should in every respect be pleasing to all.[993] For they are not
ministers of meat and drink, but servants of the church of God. They are
bound, therefore, to avoid all grounds of accusation [against them], as
they would do fire.
LONGER.
Be ye subject to the bishop as to the Lord, for “he watches for your
souls, as one that shall give account to God.”[994] Wherefore also, ye
appear to me to live not after the manner of men, but according to Jesus
Christ, who died for us, in order that, by believing in His death, ye
may by baptism be made partakers of His resurrection. It is therefore
necessary, whatsoever things ye do, to do nothing without the bishop.
And be ye subject also to the presbytery, as to the apostles of Jesus
Christ, who is our hope, in whom, if we live, we shall be found in Him.
It behoves you also, in every way, to please the deacons, who are
[ministers] of the mysteries of Christ Jesus; for they are not ministers
of meat and drink, but servants of the church of God. They are bound,
therefore, to avoid all grounds of accusation [against them], as they
would a burning fire. Let them, then, prove themselves to be such.
CHAP. III.—_Honour the deacons, etc._
SHORTER.
In like manner, let all reverence the deacons as an appointment[995] of
Jesus Christ, and the bishop as Jesus Christ, who is the Son of the
Father, and the presbyters as the sanhedrim of God, and assembly of the
apostles. Apart from these, there is no church.[996] Concerning all
this, I am persuaded that ye are of the same opinion. For I have
received the manifestation[997] of your love, and still have it with me,
in your bishop, whose very appearance is highly instructive,[998] and
his meekness of itself a power; whom I imagine even the ungodly must
reverence, seeing they are[999] also pleased that I do not spare myself.
But shall I, when permitted to write on this point, reach such a height
of self-esteem, that though being a condemned[1000] man, I should issue
commands to you as if I were an apostle?
LONGER.
And do ye reverence them as Christ Jesus, of whose place they are the
keepers, even as the bishop is the representative of the Father of all
things, and the presbyters are the sanhedrim of God, and assembly[1001]
of the apostles of Christ. Apart from these there is no elect church, no
congregation of holy ones, no assembly of saints. I am persuaded that ye
also are of this opinion. For I have received the manifestation[1002] of
your love, and still have it with me, in your bishop, whose very
appearance is highly instructive, and his meekness of itself a power;
whom I imagine even the ungodly must reverence. Loving you as I do, I
avoid writing in any severer strain to you, that I may not seem harsh to
any, or wanting [in tenderness]. I am indeed bound for the sake of
Christ, but I am not yet worthy of Christ. But when I am perfected,
perhaps I shall then become so. I do not issue orders like an apostle.
CHAP. IV.—_I have need of humility._
SHORTER.
I have great knowledge in God,[1003] but I restrain myself, lest I
should perish through boasting. For now it is needful for me to be the
more fearful, and not give heed to those that puff me up. For they that
speak to me [in the way of commendation] scourge me. For I do indeed
desire to suffer, but I know not if I be worthy to do so. For this
longing, though it is not manifest to many, all the more vehemently
assails me.[1004] I therefore have need of meekness, by which the prince
of this world is brought to nought.
LONGER.
But I measure myself, that I may not perish through boasting: but it is
good to glory in the Lord.[1005] And even though I were
established[1006] in things pertaining to God, yet then would it befit
me to be the more fearful, and not give heed to those that vainly puff
me up. For those that commend me scourge me. [I do indeed desire to
suffer[1007]], but I know not if I be worthy to do so. For the envy of
the wicked one is not visible to many, but it wars against me. I
therefore have need of meekness, by which the devil, the prince of this
world, is brought to nought.
CHAP. V.—_I will not teach you profound doctrines._
SHORTER.
Am I not able to write to you of heavenly things? But I fear to do so,
lest I should inflict injury on you who are but babes [in Christ].
Pardon me in this respect, lest, as not being able to receive [such
doctrines], ye should be strangled by them. For even I, though I am
bound [for Christ], yet am not on that account able to understand
heavenly things, and the places[1008] of the angels, and their
gatherings under their respective princes, things visible and invisible.
Without reference to such abstruse subjects, I am still but a learner
[in other respects[1009]]; for many things are wanting to us, that we
come not short of God.
LONGER.
For might[1010] not I write to you things more full of mystery? But I
fear to do so, lest I should inflict injury on you who are but babes [in
Christ]. Pardon me in this respect, lest, as not being able to receive
their weighty import,[1011] ye should be strangled by them. For even I,
though I am bound [for Christ], and am able to understand heavenly
things, the angelic orders, and the different sorts[1012] of angels and
hosts, the distinctions between powers and dominions, and the
diversities between thrones and authorities, the mightiness of the Æons,
and the pre-eminence of the cherubim and seraphim, the sublimity of the
spirit, the kingdom of the Lord, and above all, the incomparable majesty
of Almighty God—though I am acquainted with these things, yet am I not
therefore by any means perfect; nor am I such a disciple as Paul or
Peter. For many things are yet wanting to me, that I may not fall short
of God.
CHAP. VI.—_Abstain from the poison of heretics._
SHORTER.
I therefore, yet not I, but the love of Jesus Christ, entreat you that
ye use Christian nourishment only, and abstain from herbage of a
different kind; I mean heresy. For those[1013] [that are given to this]
mix[1014] up Jesus Christ with their own poison, speaking things which
are unworthy of credit, like those who administer a deadly drug in sweet
wine, which he who is ignorant of does greedily[1015] take, with a fatal
pleasure,[1016] leading to his own death.
LONGER.
I therefore, yet not I, but the love of Jesus Christ, “entreat you that
ye all speak the same thing, and that there be no divisions among you;
but that ye be perfectly joined together in the same mind, and in the
same judgment.”[1017] For there are some vain talkers[1018] and
deceivers, not Christians, but Christ-betrayers,[1019] bearing about the
name of Christ in deceit, and “corrupting the word”[1020] of the gospel;
while they intermix the poison of their deceit with their persuasive
talk,[1021] as if they mingled aconite with sweet wine, that so he who
drinks, being deceived in his taste by the very great sweetness of the
draught, may incautiously meet with his death. One of the ancients gives
us this advice, “Let no man be called good who mixes good with
evil.”[1022] For they speak of Christ, not that they may preach Christ,
but that they may reject Christ; and they speak[1023] of the law, not
that they may establish the law, but that they may proclaim things
contrary to it. For they alienate Christ from the Father, and the law
from Christ. They also calumniate His being born of the Virgin; they are
ashamed of His cross; they deny His passion; and they do not believe His
resurrection. They introduce God as a Being unknown; they suppose Christ
to be unbegotten; and as to the Spirit, they do not admit that He
exists. Some of them say that the Son is a mere man, and that the
Father, Son, and Holy Spirit are but the same person, and that the
creation is the work of God, not by Christ, but by some other strange
power.
CHAP. VII.—_The same continued._
SHORTER.
Be on your guard, therefore, against such persons. And this will be the
case with you if you are not puffed up, and continue in intimate union
with[1024] Jesus Christ our God, and the bishop, and the enactments of
the apostles. He that is within the altar is pure, but[1025] he that is
without is not pure; that is, he who does anything apart from the
bishop, and presbytery, and deacons,[1026] such a man is not pure in his
conscience.
LONGER.
Be on your guard, therefore, against such persons, that ye admit not of
a snare for your own souls. And act so that your life shall be without
offence to all men, lest ye become as “a snare upon a watch-tower, and
as a net which is spread out.”[1027] For “he that does not heal himself
in his own works, is the brother of him that destroys himself.”[1028]
If, therefore, ye also put away conceit, arrogance, disdain, and
haughtiness, it will be your privilege to be inseparably united to God,
for “He is nigh unto those that fear Him.”[1029] And says He, “Upon whom
will I look, but upon him that is humble and quiet, and that trembles at
my words?”[1030] And do ye also reverence your bishop as Christ Himself,
according as the blessed apostles have enjoined you. He that is within
the altar is pure, wherefore also he is obedient to the bishop and
presbyters; but he that is without is one that does anything apart from
the bishop, the presbyters, and the deacons. Such a person is defiled in
his conscience, and is worse than an infidel. For what is the bishop but
one who beyond all others possesses all power and authority, so far as
it is possible for a man to possess it, who according to his ability has
been made an imitator of the Christ of God?[1031] And what is the
presbytery but a sacred assembly, the counsellors and assessors of the
bishop? And what are the deacons but imitators of the angelic
powers,[1032] fulfilling a pure and blameless ministry unto him, as the
holy Stephen did to the blessed James, Timothy and Linus to Paul,
Anencletus and Clement to Peter? He, therefore, that will not yield
obedience to such, must needs be one utterly without God, an impious man
who despises Christ, and depreciates His appointments.
CHAP. VIII.—_Be on your guard against the snares of the devil._
SHORTER.
Not that I know there is anything of this kind among you; but I put you
on your guard, inasmuch as I love you greatly, and foresee the snares of
the devil. Wherefore, clothing[1033] yourselves with meekness, be ye
renewed[1034] in faith, that is the flesh of the Lord, and in love, that
is the blood of Jesus Christ. Let no one of you cherish any grudge
against his neighbour. Give no occasion to the Gentiles, lest by means
of a few foolish men the whole multitude [of those that believe] in God
be evil spoken of. For, “Woe to him by whose vanity my name is
blasphemed among any.”[1035]
LONGER.
Now I write these things unto you, not that I know there are any such
persons among you; nay, indeed I hope that God will never permit any
such report to reach my ears, He “who spared not His Son for the sake of
His holy church.”[1036] But foreseeing the snares of the wicked one, I
arm you beforehand by my admonitions, as my beloved and faithful
children in Christ, furnishing you with the means of protection[1037]
against the deadly disease of unruly men, by which do ye flee from the
disease[1038] [referred to] by the good-will of Christ our Lord. Do ye
therefore, clothing[1039] yourselves with meekness, become the imitators
of His sufferings, and of His love, wherewith[1040] He loved us when He
gave Himself a ransom[1041] for us, that He might cleanse us by His
blood from our old ungodliness, and bestow life on us when we were
almost on the point of perishing through the depravity that was in us.
Let no one of you, therefore, cherish any grudge against his neighbour.
For says our Lord, “Forgive, and it shall be forgiven unto you.”[1042]
Give no occasion to the Gentiles, lest “by means of a few foolish men
the word and doctrine [of Christ] be blasphemed.”[1043] For says the
prophet, as in the person of God, “Woe to him by whom my name is
blasphemed among the Gentiles.”[1044]
CHAP. IX.—_Reference to the history of Christ._
SHORTER.
Stop your ears, therefore, when any one speaks to you at variance
with[1045] Jesus Christ, who was descended from David, and was also of
Mary; who was truly born, and did eat and drink. He was truly persecuted
under Pontius Pilate; He was truly crucified, and [truly] died, in the
sight of beings in heaven, and on earth, and under the earth. He was
also truly raised from the dead, His Father quickening Him, even as
after the same manner His Father will so raise up us who believe in Him
by Christ Jesus, apart from whom we do not possess the true life.
LONGER.
Stop your ears, therefore, when any one speaks to you at variance
with[1046] Jesus Christ, the Son of God, who was descended from David,
and was also of Mary; who was truly begotten of God and of the Virgin,
but not after the same manner. For indeed God and man are not the same.
He truly assumed a body; for “the Word was made flesh,”[1047] and lived
upon earth without sin. For says He, “Which of you convicteth me of
sin?”[1048] He did in reality both eat and drink. He was crucified and
died under Pontius Pilate. He really, and not merely in appearance, was
crucified, and died, in the sight of beings in heaven, and on earth, and
under the earth. By those in heaven I mean such as are possessed of
incorporeal natures; by those on earth, the Jews and Romans, and such
persons as were present at that time when the Lord was crucified; and by
those under the earth, the multitude that arose along with the Lord. For
says the Scripture, “Many bodies of the saints that slept arose,”[1049]
their graves being opened. He descended, indeed, into Hades alone, but
He arose accompanied by a multitude; and rent asunder that means[1050]
of separation which had existed from the beginning of the world, and
cast down its partition-wall. He also rose again in three days, the
Father raising Him up; and after spending forty days with the apostles,
He was received up to the Father, and “sat down at His right hand,
expecting till His enemies are placed under His feet.”[1051] On the day
of the preparation, then, at the third hour, He received the sentence
from Pilate, the Father permitting that to happen; at the sixth hour He
was crucified; at the ninth hour He gave up the ghost; and before sunset
He was buried.[1052] During the Sabbath He continued under the earth in
the tomb in which Joseph of Arimathæa had laid Him. At the dawning of
the Lord’s day He arose from the dead, according to what was spoken by
Himself, “As Jonah was three days and three nights in the whale’s belly,
so shall the Son of man also be three days and three nights in the heart
of the earth.”[1053] The day of the preparation, then, comprises the
passion; the Sabbath embraces the burial; the Lord’s day contains the
resurrection.
CHAP. X.—_The reality of Christ’s passion._
SHORTER.
But if, as some that are without God, that is, the unbelieving, say,
that He only seemed to suffer (they themselves only seeming to exist),
then why am I in bonds? Why do I long to be exposed to[1054] the wild
beasts? Do I therefore die in vain?[1055] Am I not then guilty of
falsehood[1056] against [the cross of] the Lord?
LONGER.
But if, as some that are without God, that is, the unbelieving, say, He
became man in appearance [only], that He did not in reality take unto
Him a body, that He died in appearance [merely], and did not in very
deed suffer, then for what reason am I now in bonds, and long to be
exposed to[1057] the wild beasts? In such a case, I die in vain, and am
guilty of falsehood[1058] against the cross of the Lord. Then also does
the prophet in vain declare, “They shall look on Him whom they have
pierced, and mourn over themselves as over one beloved.”[1059] These
men, therefore, are not less unbelievers than were those that crucified
Him. But as for me, I do not place my hopes in one who died for me in
appearance, but in reality. For that which is false is quite abhorrent
to the truth. Mary then did truly conceive a body which had God
inhabiting it. And God the Word was truly born of the Virgin, having
clothed Himself with a body of like passions with our own. He who forms
all men in the womb, was Himself really in the womb, and made for
Himself a body of the seed of the Virgin, but without any intercourse of
man. He was carried in the womb, even as we are, for the usual period of
time; and was really born, as we also are; and was in reality nourished
with milk, and partook of common meat and drink, even as we do. And when
He had lived among men for thirty years, He was baptized by John, really
and not in appearance; and when He had preached the gospel three years,
and done signs and wonders, He who was Himself the Judge was judged by
the Jews, falsely so called, and by Pilate the governor; was scourged,
was smitten on the cheek, was spit upon; He wore a crown of thorns and a
purple robe; He was condemned: He was crucified in reality, and not in
appearance, not in imagination, not in deceit. He really died, and was
buried, and rose from the dead, even as He prayed in a certain place,
saying, “But do Thou, O Lord, raise me up again, and I shall recompense
them.”[1060] And the Father, who always hears Him,[1061] answered and
said, “Arise, O God, and judge the earth; for Thou shalt receive all the
heathen for Thine inheritance.”[1062] The Father, therefore, who raised
Him up, will also raise us up through Him, apart from whom no one will
attain to true life. For says He, “I am the life; he that believeth in
me, even though he die, shall live: and every one that liveth and
believeth in me, even though he die, shall live for ever.”[1063] Do ye
therefore flee from these ungodly heresies; for they are the inventions
of the devil, that serpent who was the author of evil, and who by means
of the woman deceived Adam, the father of our race.
CHAP. XI.—_Avoid the deadly errors of the Docetæ._
SHORTER.
Flee, therefore, those evil offshoots [of Satan], which produce
death-bearing fruit, whereof if any one tastes, he instantly dies. For
these men are not the planting of the Father. For if they were, they
would appear as branches of the cross, and their fruit would be
incorruptible. By it[1064] He calls you through His passion, as being
His members. The head, therefore, cannot be born by itself, without its
members; God, who is [the Saviour] Himself, having promised their
union.[1065]
LONGER.
Do ye also avoid those wicked offshoots of his,[1066] Simon his
first-born son, and Menander, and Basilides, and all his wicked mob of
followers,[1067] the worshippers of a man, whom also the prophet
Jeremiah pronounces accursed.[1068] Flee also the impure Nicolaitanes,
falsely so called,[1069] who are lovers of pleasure, and given to
calumnious speeches. Avoid also the children of the evil one, Theodotus
and Cleobulus, who produce death-bearing fruit, whereof if any one
tastes, he instantly dies, and that not a mere temporary death, but one
that shall endure for ever. These men are not the planting of the
Father, but are an accursed brood. And says the Lord, “Let every plant
which my heavenly Father has not planted be rooted up.”[1070] For if
they had been branches of the Father, they would not have been “enemies
of the cross of Christ,”[1071] but rather of those who “killed the Lord
of glory.”[1072] But now, by denying the cross, and being ashamed of the
passion, they cover the transgression of the Jews, those fighters
against God, those murderers of the Lord; for it were too little to
style them merely murderers of the prophets. But Christ invites you to
[share in] His immortality, by His passion and resurrection, inasmuch as
ye are His members.
CHAP. XII.—_Continue in unity and love._
SHORTER.
I salute you from Smyrna, together with the churches of God which are
with me, who have refreshed me in all things, both in the flesh and in
the spirit. My bonds, which I carry about with me for the sake of Jesus
Christ (praying that I may attain to God), exhort you. Continue in
harmony among yourselves, and in prayer with one another; for it becomes
every one of you, and especially the presbyters, to refresh the bishop,
to the honour of the Father, of Jesus Christ, and of the apostles. I
entreat you in love to hear me, that I may not, by having written, be a
testimony against you. And do ye also pray for me, who have need of your
love, along with the mercy of God, that I may be worthy of the lot for
which I am destined, and that I may not be found reprobate.
LONGER.
I salute you from Smyrna, together with. the churches of God which are
with me, whose rulers have refreshed me in every respect, both in the
flesh and in the spirit. My bonds, which I carry about with me for the
sake of Jesus Christ (praying that I may attain to God), exhort you.
Continue in harmony among yourselves, and in supplication; for it
becomes every one of you, and especially the presbyters, to refresh the
bishop, to the honour of the Father, and to the honour of Jesus Christ
and of the apostles. I entreat you in love to hear me, that I may not,
by having thus written, be a testimony against you. And do ye also pray
for me, who have need of your love, along with the mercy of God, that I
may be thought worthy to attain the lot for which I am now designed, and
that I may not be found reprobate.
CHAP. XIII.—_Conclusion._
SHORTER.
The love of the Smyrnæans and Ephesians salutes you. Remember in your
prayers the church which is in Syria, from which also I am not worthy to
receive my appellation, being the last[1073] of them. Fare ye well in
Jesus Christ, while ye continue subject to the bishop, as to the command
[of God], and in like manner to the presbytery. And do ye, every man,
love one another with an undivided heart. Let my spirit be
sanctified[1074] by yours, not only now, but also when I shall attain to
God. For I am as yet exposed to danger. But the Father is faithful in
Jesus Christ to fulfil both mine and your petitions: in whom may ye be
found unblameable.
LONGER.
The love of the Smyrnæans and Ephesians salutes you. Remember our church
which is in Syria, from which I am not worthy to receive my appellation,
being the last[1075] of those of that place. Fare ye well in the Lord
Jesus Christ, while ye continue subject to the bishop, and in like
manner to the presbyters and to the deacons. And do ye, every man, love
one another with an undivided heart. My spirit salutes you,[1076] not
only now, but also when I shall have attained to God; for I am as yet
exposed to danger. But the Father of Jesus Christ is faithful to fulfil
both mine and your petitions: in whom may we be found without spot. May
I have joy of you in the Lord.
Footnote 986:
Some render, “in the resurrection which is by Him.”
Footnote 987:
Either, “the whole members of the church,” or, “in the fulness of
blessing.”
Footnote 988:
Either, “as an apostle,” or, “in the apostolic form.”
Footnote 989:
Either, “the whole members of the church,” or, “in the fulness of
blessing.”
Footnote 990:
Either, “as an apostle,” or, “in the apostolic form.”
Footnote 991:
Literally, “not according to use, but according to nature.”
Footnote 992:
Literally, “not for use, but for a possession.”
Footnote 993:
It is doubtful whether this exhortation is addressed to the deacons or
people; whether the former are urged in all respects to please the
latter, or the latter in all points to be pleased with the former.
Footnote 994:
Heb. xiii. 17.
Footnote 995:
Literally, “commandment.” The text, which is faulty in the MS., has
been amended as above by Smith.
Footnote 996:
Literally, “no church is called.”
Footnote 997:
Or, “pattern.”
Footnote 998:
Literally, “great instruction.”
Footnote 999:
Some here follow a text similar to that of the longer recension.
Footnote 1000:
Both the text and meaning are here very doubtful; some follow the
reading of the longer recension.
Footnote 1001:
Or, “conjunction.”
Footnote 1002:
Or, “pattern.”
Footnote 1003:
Literally, “I know many things in God.”
Footnote 1004:
A different turn altogether is given to this passage in the longer
recension.
Footnote 1005:
1 Cor. i. 31.
Footnote 1006:
Or, “confirmed.”
Footnote 1007:
Omitted in the MS.
Footnote 1008:
Or, “stations.”
Footnote 1009:
Literally, “passing by this;” but both the text and meaning are very
doubtful.
Footnote 1010:
ἐβουλόμην apparently by mistake for ἐδυνάμην.
Footnote 1011:
Literally, “their force.”
Footnote 1012:
Or, “varieties of.”
Footnote 1013:
The ellipsis in the original is here very variously supplied.
Footnote 1014:
Literally, “interweave.”
Footnote 1015:
Or, “sweetly.”
Footnote 1016:
The construction is here difficult and doubtful.
Footnote 1017:
1 Cor. i. 10.
Footnote 1018:
Tit. i. 10.
Footnote 1019:
Literally, “Christ-sellers.”
Footnote 1020:
2 Cor. ii. 17.
Footnote 1021:
Literally, “sweet address.”
Footnote 1022:
_Apost. Constitutions_, vi. 13.
Footnote 1023:
Supplied from the old Latin version.
Footnote 1024:
Literally, “unseparated from.”
Footnote 1025:
This clause is inserted from the ancient Latin version.
Footnote 1026:
The text has “deacon.”
Footnote 1027:
Hos. v. 1.
Footnote 1028:
Prov. xviii. 9 (LXX.).
Footnote 1029:
Ps. lxxxv. 9.
Footnote 1030:
Isa. lxvi. 2.
Footnote 1031:
Some render, “being a resemblance according to the power of Christ.”
Footnote 1032:
Some read, “imitators of Christ, ministering to the bishop, as Christ
to the Father.”
Footnote 1033:
Literally, “taking up.”
Footnote 1034:
Or, “renew yourselves.”
Footnote 1035:
Isa. lii. 5.
Footnote 1036:
Rom. viii. 32.
Footnote 1037:
Literally, “making you drink beforehand what will preserve you.”
Footnote 1038:
Or, “from which disease.”
Footnote 1039:
Literally, “taking up.”
Footnote 1040:
Comp. Eph. ii. 4.
Footnote 1041:
Comp. 1 Tim. ii. 6.
Footnote 1042:
Matt. vi. 14.
Footnote 1043:
1 Tim. vi. 1; Tit. ii 5.
Footnote 1044:
Isa. lii. 5.
Footnote 1045:
Literally, “apart from.”
Footnote 1046:
Literally, “apart from.”
Footnote 1047:
John i. 14.
Footnote 1048:
John viii. 46.
Footnote 1049:
Matt. xxvii. 52.
Footnote 1050:
Literally, “hedge” or “fence.”
Footnote 1051:
Heb. x. 12, 13.
Footnote 1052:
Some read, “He was taken down from the cross, and laid in a new tomb.”
Footnote 1053:
Matt. xii. 40.
Footnote 1054:
Literally, “to fight with.”
Footnote 1055:
Some read this and the following clause affirmatively, instead of
interrogatively.
Footnote 1056:
The meaning is, that if they spoke the truth concerning the phantasmal
character of Christ’s death, then Ignatius was guilty of a practical
falsehood in suffering for what was false.
Footnote 1057:
Literally, “to fight with.”
Footnote 1058:
The meaning is, that if they spoke the truth concerning the phantasmal
character of Christ’s death, then Ignatius was guilty of a practical
falsehood in suffering for what was false.
Footnote 1059:
Zech. xii. 10.
Footnote 1060:
Ps. xli. 10.
Footnote 1061:
Comp. John xi. 42.
Footnote 1062:
Ps. lxxxii. 8.
Footnote 1063:
John xi. 25, 26.
Footnote 1064:
_i.e._ the cross.
Footnote 1065:
Both text and meaning are here doubtful.
Footnote 1066:
_i.e._ Satan’s.
Footnote 1067:
Literally, “loud, confused noise.”
Footnote 1068:
The Ebionites, who denied the divine nature of our Lord, are here
referred to.
Footnote 1069:
It seems to be here denied that Nicolas was the founder of this school
of heretics.
Footnote 1070:
Matt. xv. 13.
Footnote 1071:
Phil. iii. 18.
Footnote 1072:
1 Cor. ii. 8.
Footnote 1073:
_i.e._ the least.
Footnote 1074:
The shorter recension reads ἁγνίζετε, and the longer also hesitates
between this and ἀσπάζεται. With the former reading the meaning is
very obscure: it has been corrected as above to ἁγνίζηται.
Footnote 1075:
_i.e._ the least.
Footnote 1076:
The shorter recension reads ἁγνίζετε, and the longer also hesitates
between this and ἀσπάζεται. With the former reading the meaning is
very obscure: it has been corrected as above to ἁγνίζηται.
THE EPISTLE OF IGNATIUS TO THE ROMANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the church which has
obtained mercy, through the majesty of the Most High Father, and Jesus
Christ, His only-begotten Son; the church which is beloved and
enlightened by the will of Him that willeth all things which are
according to the love of Jesus Christ our God, which also presides in
the place of the region of the Romans, worthy of God, worthy of honour,
worthy of the highest happiness, worthy of praise, worthy of obtaining
her every desire, worthy of being deemed holy,[1077] and which presides
over love, is named from Christ, and from the Father, which I also
salute in the name of Jesus Christ, the Son of the Father: to those who
are united, both according to the flesh and spirit, to every one of His
commandments; who are filled inseparably with the grace of God, and are
purified from every strange taint, [I wish] abundance of happiness
unblameably, in Jesus Christ our God._
LONGER.
_Ignatius, who is also called Theophorus, to the church which has
obtained mercy, through the majesty of the Most High God the Father, and
of Jesus Christ, His only-begotten Son; the church which is sanctified
and enlightened by the will of God, who formed all things that are
according to the faith and love of Jesus Christ, our God and Saviour;
the church which presides in the place of the region of the Romans, and
which is worthy of God, worthy of honour, worthy of the highest
happiness, worthy of praise, worthy of credit,[1078] worthy of being
deemed holy,[1079] and which presides over love, is named from Christ,
and from the Father, and is possessed of the Spirit, which I also salute
in the name of Almighty God, and of Jesus Christ His Son: to those who
are united, both according to the flesh and spirit, to every one of His
commandments, who are filled inseparably with all the grace of God, and
are purified from every strange taint, [I wish] abundance of happiness
unblameably, in God, even the Father, and our Lord Jesus Christ._
CHAP. I.—_As a prisoner, I hope to see you._
SHORTER.
Through prayer[1080] to God I have obtained the privilege of seeing your
most worthy faces,[1081] and have even[1082] been granted more than I
requested; for I hope as a prisoner in Christ Jesus to salute you, if
indeed it be the will of God that I be thought worthy of attaining unto
the end. For the beginning has been well ordered, if I may obtain grace
to cling to[1083] my lot without hindrance unto the end. For I am afraid
of your love,[1084] lest it should do me an injury. For it is easy for
you to accomplish what you please; but it is difficult for me to attain
to God, if ye spare me.
LONGER.
Through prayer to God I have obtained the privilege of seeing your most
worthy faces,[1085] even as I earnestly begged might be granted me; for
as a prisoner in Christ Jesus I hope to salute you, if indeed it be the
will [of God] that I be thought worthy of attaining unto the end. For
the beginning has been well ordered, if I may obtain grace to cling
to[1086] my lot without hindrance unto the end. For I am afraid of your
love,[1087] lest it should do me an injury. For it is easy for you to
accomplish what you please; but it is difficult for me to attain to God,
if ye do not spare me,[1088] under the pretence of carnal affection.
CHAP. II.—_Do not save me from martyrdom._
SHORTER.
For it is not my desire to act towards you as a man-pleaser,[1089] but
as pleasing God, even as also ye please Him. For neither shall I ever
have such [another] opportunity of attaining to God; nor will ye, if ye
shall now be silent, ever be entitled to[1090] the honour of a better
work. For if ye are silent concerning me, I shall become God’s; but if
you show your love to my flesh, I shall again have to run my race. Pray,
then, do not seek to confer any greater favour upon me than that I be
sacrificed to God while the altar is still prepared; that, being
gathered together in love, ye may sing praise to the Father, through
Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be
sent for[1091] from the east unto the west. It is good to set from the
world unto God, that I may rise again to Him.
LONGER.
For it is not my desire that ye should please men, but God, even as also
ye do please Him. For neither shall I ever hereafter have such an
opportunity of attaining to God; nor will ye, if ye shall now be silent,
ever be entitled to[1092] the honour of a better work. For if ye are
silent concerning me, I shall become God’s; but if ye show your love to
my flesh, I shall again have to run my race. Pray, then, do not seek to
confer any greater favour upon me than that I be sacrificed to God,
while the altar is still prepared; that, being gathered together in
love, ye may sing praise to the Father, through Christ Jesus, that God
has deemed me, the bishop of Syria, worthy to be sent for[1093] from the
east unto the west, and to become a martyr[1094] in behalf of His own
precious[1095] sufferings, so as to pass from the world to God, that I
may rise again unto Him.
CHAP. III.—_Pray rather that I may attain to martyrdom._
SHORTER.
Ye have never envied any one; ye have taught others. Now I desire that
those things may be confirmed [by your conduct], which in your
instructions ye enjoin [on others]. Only request in my behalf both
inward and outward strength, that I may not only speak, but [truly]
will; and that I may not merely be called a Christian, but really be
found to be one. For if I be truly found [a Christian], I may also be
called one, and be then deemed faithful, when I shall no longer appear
to the world. Nothing visible is eternal.[1096] “For the things which
are seen are temporal, but the things which are not seen are
eternal.”[1097] For our God, Jesus Christ, now that He is with[1098] the
Father, is all the more revealed [in His glory]. Christianity is not a
thing[1099] of silence only, but also of [manifest] greatness.
LONGER.
Ye have never envied any one; ye have taught others. Now I desire that
those things may be confirmed [by your conduct], which in your
instructions ye enjoin [on others]. Only request in my behalf both
inward and outward strength, that I may not only speak, but [truly]
will, so that I may not merely be called a Christian, but really found
to be one. For if I be truly found [a Christian], I may also be called
one, and be then deemed faithful, when I shall no longer appear to the
world. Nothing visible is eternal. “For the things which are seen are
temporal, but the things which are not seen are eternal.”[1100] The
Christian is not the result[1101] of persuasion, but of power.[1102]
When he is hated by the world, he is beloved of God. For says [the
Scripture], “If ye were of this world, the world would love its own; but
now ye are not of the world, but I have chosen you out of it: continue
in fellowship with me.”[1103]
CHAP. IV.—_Allow me to fall a prey to the wild beasts._
SHORTER.
I write to the churches, and impress on them all, that I shall willingly
die for God, unless ye hinder me. I beseech of you not to show an
unseasonable good-will towards me. Suffer me to become food for the wild
beasts, through whose instrumentality it will be granted me to attain to
God. I am the wheat of God, and let me be ground by the teeth of the
wild beasts, that I may be found the pure bread of Christ. Rather entice
the wild beasts, that they may become my tomb, and may leave nothing of
my body; so that when I have fallen asleep [in death], I may be no
trouble to any one. Then shall I truly be a disciple of Christ, when the
world shall not see so much as my body. Entreat Christ for me, that by
these instruments[1104] I may be found a sacrifice [to God]. I do not,
as Peter and Paul, issue commandments unto you. They were apostles; I am
but a condemned man: they were free,[1105] while I am, even until now, a
servant. But when I suffer, I shall be the freed-man of Jesus, and shall
rise again emancipated in Him. And now, being a prisoner, I learn not to
desire anything worldly or vain.
LONGER.
I write to all the churches, and impress on them all, that I shall
willingly die for God, unless ye hinder me. I beseech of you not to show
an unseasonable good-will towards me. Suffer me to become food for the
wild beasts, through whose instrumentality it will be granted me to
attain to God. I am the wheat of God, and am ground by the teeth of the
wild beasts, that I may be found the pure bread of God. Rather entice
the wild beasts, that they may become my tomb, and may leave nothing of
my body; so that when I have fallen asleep [in death], I may not be
found troublesome to any one. Then shall I be a true disciple of Jesus
Christ, when the world shall not see so much as my body. Entreat the
Lord for me, that by these instruments[1106] I may be found a sacrifice
to God. I do not, as Peter and Paul, issue commandments unto you. They
were apostles of Jesus Christ, but I am the very least [of believers]:
they were free,[1107] as the servants of God; while I am, even until
now, a servant. But when I suffer, I shall be the freed-man of Jesus
Christ, and shall rise again emancipated in Him. And now, being in bonds
for Him, I learn not to desire anything worldly or vain.
CHAP. V.—_I desire to die._
SHORTER.
From Syria even unto Rome I fight with beasts,[1108] both by land and
sea, both by night and day, being bound to ten leopards, I mean a band
of soldiers, who, even when they receive benefits,[1109] show themselves
all the worse. But I am the more instructed by their injuries [to act as
a disciple of Christ]; “yet am I not thereby justified.”[1110] May I
enjoy the wild beasts that are prepared for me; and I pray they may be
found eager to rush upon me, which also I will entice to devour me
speedily, and not deal with me as with some, whom, out of fear, they
have not touched. But if they be unwilling to assail me, I will compel
them to do so. Pardon me [in this]: I know what is for my benefit. Now I
begin to be a disciple. And let no one, of things visible or invisible,
envy[1111] me that I should attain to Jesus Christ. Let fire and the
cross; let the crowds of wild beasts; let tearings,[1112] breakings, and
dislocations of bones; let cutting off of members; let shatterings of
the whole body; and let all the dreadful[1113] torments of the devil
come upon me: only let me attain to Jesus Christ.
LONGER.
From Syria even unto Rome I fight with beasts,[1114] both by land and
sea, both by night and day, being bound to ten leopards, I mean a band
of soldiers, who, even when they receive benefits,[1115] show themselves
all the worse. But I am the more instructed by their injuries [to act as
a disciple of Christ]; “yet am I not thereby justified.”[1116] May I
enjoy the wild beasts that are prepared for me; and I pray that they may
be found eager to rush upon me, which also I will entice to devour me
speedily, and not deal with me as with some, whom, out of fear, they
have not touched. But if they be unwilling to assail me, I will compel
them to do so. Pardon me [in this]: I know what is for my benefit. Now I
begin to be a disciple, and have[1117] no desire after anything visible
or invisible, that I may attain to Jesus Christ. Let fire and the cross;
let the crowds of wild beasts; let breakings, tearings, and separations
of bones; let cutting off of members; let bruising to pieces of the
whole body; and let the very torment of the devil come upon me: only let
me attain to Jesus Christ.
CHAP. VI.—_By death I shall attain true life._
SHORTER.
All the pleasures of the world, and all the kingdoms of this
earth,[1118] shall profit me nothing. It is better for me to die in
behalf of[1119] Jesus Christ, than to reign over all the ends of the
earth. “For what shall a man be profited, if he gain the whole world,
but lose his own soul?”[1120] Him I seek, who died for us: Him I desire,
who rose again for our sake. This is the gain which is laid up for me.
Pardon me, brethren: do not hinder me from living, do not wish to keep
me in a state of death;[1121] and while I desire to belong to God, do
not ye give me over to the world. Suffer me to obtain pure light: when I
have gone thither, I shall indeed be a man of God. Permit me to be an
imitator of the passion of my God. If any one has Him within himself,
let him consider what I desire, and let him have sympathy with me, as
knowing how I am straitened.
LONGER.
All the ends of the world, and all the kingdoms of this earth,[1122]
shall profit me nothing. It is better for me to die for the sake of
Jesus Christ, than to reign over all the ends of the earth. “For what is
a man profited, if he gain the whole world, but lose his own soul?” I
long after the Lord, the Son of the true God and Father, even Jesus
Christ. Him I seek, who died for us and rose again. Pardon me, brethren:
do not hinder me in attaining to life; for Jesus is the life of
believers. Do not wish to keep me in a state of death,[1123] for life
without Christ is death. While I desire to belong to God, do not ye give
me over to the world. Suffer me to obtain pure light: when I have gone
thither, I shall indeed be a man of God. Permit me to be an imitator of
the passion of Christ, my God. If any one has Him within himself, let
him consider what I desire, and let him have sympathy with me, as
knowing how I am straitened.
CHAP. VII.—_Reason of desiring to die._
SHORTER.
The prince of this world would fain carry me away, and corrupt my
disposition towards God. Let none of you, therefore, who are [in Rome]
help him; rather be ye on my side, that is, on the side of God. Do not
speak of Jesus Christ, and yet set your desires on the world. Let not
envy find a dwelling-place among you; nor even should I, when present
with you, exhort you to it, be ye persuaded to listen to me, but rather
give credit to those things which I now write to you. For though I am
alive while I write to you, yet I am eager to die. My love[1124] has
been crucified, and there is no fire in me desiring to be fed;[1125] but
there is within me a water that liveth and speaketh,[1126] saying to me
inwardly, Come to the Father. I have no delight in corruptible food, nor
in the pleasures of this life. I desire the bread of God, the heavenly
bread, the bread of life, which is the flesh of Jesus Christ, the Son of
God, who became afterwards of the seed of David and Abraham; and I
desire the drink of God, namely His blood, which is incorruptible love
and eternal life.
LONGER.
The prince of this world would fain carry me away, and corrupt my
disposition towards God. Let none of you, therefore, who are [in Rome]
help him; rather be ye on my side, that is, on the side of God. Do not
speak of Jesus Christ, and yet prefer this world to Him. Let not envy
find a dwelling-place among you; nor even should I, when present with
you, exhort you to it, be ye persuaded, but rather give credit to those
things which I now write to you. For though I am alive while I write to
you, yet I am eager to die for the sake of Christ. My love[1127] has
been crucified, and there is no fire in me that loves anything; but
there is living water springing up in me,[1128] and which says to me
inwardly, Come to the Father. I have no delight in corruptible food, nor
in the pleasures of this life. I desire the bread of God, the heavenly
bread, the bread of life, which is the flesh of Jesus Christ, the Son of
God, who became afterwards of the seed of David and Abraham; and I
desire the drink, namely His blood, which is incorruptible love and
eternal life.
CHAP. VIII.—_Be ye favourable to me._
SHORTER.
I no longer wish to live after the manner of men, and my desire shall be
fulfilled if ye consent. Be ye willing, then, that ye also may have your
desires fulfilled. I entreat you in this brief letter; do ye give credit
to me. Jesus Christ will reveal these things to you, [so that ye shall
know] that I speak truly. He[1129] is the mouth altogether free from
falsehood, by which the Father has truly spoken. Pray ye for me, that I
may attain [the object of my desire]. I have not written to you
according to the flesh, but according to the will of God. If I shall
suffer, ye have wished [well] to me; but if I am rejected, ye have hated
me.
LONGER.
I no longer wish to live after the manner of men, and my desire shall be
fulfilled if ye consent. “I am crucified with Christ: nevertheless I
live; yet no longer I, since Christ liveth in me.”[1130] I entreat you
in this brief letter: do not refuse me; believe me that I love Jesus,
who was delivered [to death] for my sake. “What shall I render to the
Lord for all His benefits towards me?”[1131] Now God, even the Father,
and the Lord Jesus Christ, shall reveal these things to you, [so that ye
shall know] that I speak truly. And do ye pray along with me, that I may
attain my aim in the Holy Spirit. I have not written to you according to
the flesh, but according to the will of God. If I shall suffer, ye have
loved me; but if I am rejected, ye have hated me.
CHAP. IX.—_Pray for the church in Syria._
SHORTER.
Remember in your prayers the church in Syria, which now has God for its
shepherd, instead of me. Jesus Christ alone will oversee it, and your
love [will also regard it]. But as for me, I am ashamed to be counted
one of them; for indeed I am not worthy, as being the very last of them,
and one born out of due time.[1132] But I have obtained mercy to be
somebody, if I shall attain to God. My spirit salutes you, and the love
of the churches that have received me in the name of Jesus Christ, and
not as a mere passer-by. For even those churches which were not[1133]
near to me in the way, I mean according to the flesh,[1134] have gone
before me,[1135] city by city, [to meet me.]
LONGER.
Remember in your prayers the church which is in Syria, which, instead of
me, has now for its shepherd the Lord, who says, “I am the good
Shepherd.” And He alone will oversee it, as well as your love towards
Him. But as for me, I am ashamed to be counted one of them; for I am not
worthy, as being the very last of them, and one born out of due time.
But I have obtained mercy to be somebody, if I shall attain to God. My
spirit salutes you, and the love of the churches which have received me
in the name of Jesus Christ, and not as a mere passer-by. For even those
churches which were not near to me in the way, have brought me forward,
city by city.
CHAP. X.—_Conclusion._
SHORTER.
Now I write these things to you from Smyrna by the Ephesians, who are
deservedly most happy. There is also with me, along with many others,
Crocus, one dearly beloved by me.[1136] As to those who have gone before
me from Syria to Rome for the glory of God, I believe that you are
acquainted with them; to whom, [then,] do ye make known that I am at
hand. For they are all worthy, both of God and of you; and it is
becoming that you should refresh them in all things. I have written
these things unto you, on the day before the ninth of the Kalends of
September (that[1137] is, on the twenty-third day of August). Fare ye
well the end, in the patience of Jesus Christ. Amen.
LONGER.
Now I write these things to you from Smyrna by the Ephesians, who are
deservedly most happy. There is also with me, along with many others,
Crocus, one dearly beloved by me.[1138] As to those who have gone before
me from Syria to Rome for the glory of God, I believe that you are
acquainted with them; to whom, [then,] do ye make known that I am at
hand. For they are all worthy, both of God and of you; and it is
becoming that you should refresh them in all things. I have written
these things unto you on the day before the ninth of the Kalends of
September. Fare ye well to the end, in the patience of Jesus Christ.
Footnote 1077:
Or, “most holy.”
Footnote 1078:
Or as in the shorter recension.
Footnote 1079:
Or, “most holy.”
Footnote 1080:
Some read, “since I have,” leaving out the following “for,” and
finding the apodosis in “I hope to salute you.”
Footnote 1081:
Literally, “worthy of God.”
Footnote 1082:
Some read, “which I much desired to do.”
Footnote 1083:
Literally, “to receive.”
Footnote 1084:
He probably refers here, and in what follows, to the influence which
their earnest prayers in his behalf might have with God.
Footnote 1085:
Literally, “worthy of God.”
Footnote 1086:
Literally, “to receive.”
Footnote 1087:
He probably refers here, and in what follows, to the influence which
their earnest prayers in his behalf might have with God.
Footnote 1088:
Some read γε instead of μὴ, and translate as in shorter recension.
Footnote 1089:
Some translate as in longer recension, but there is in the one case
ὑμῖν, and in the other ὑμᾶς.
Footnote 1090:
Literally, “have to be inscribed to.”
Footnote 1091:
Literally, “to be found and sent for.”
Footnote 1092:
Literally, “have to be inscribed to.”
Footnote 1093:
Literally, “to be found and sent for.”
Footnote 1094:
The text is here in great confusion.
Footnote 1095:
Literally, “beautiful.” Some read, “it is good to,” etc.
Footnote 1096:
Some read, “good.”
Footnote 1097:
2 Cor. iv. 18. This quotation is not found in the old Latin version of
the shorter recension.
Footnote 1098:
Or, “in.”
Footnote 1099:
Literally, “work.”
Footnote 1100:
2 Cor. iv. 18. This quotation is not found in the old Latin version of
the shorter recension.
Footnote 1101:
Literally, “work.”
Footnote 1102:
The meaning is here doubtful.
Footnote 1103:
John xv. 19.
Footnote 1104:
_i.e._ by the teeth of the wild beasts.
Footnote 1105:
“Free,” probably from human infirmity.
Footnote 1106:
_i.e._ by the teeth of the wild beasts.
Footnote 1107:
“Free,” probably from human infirmity.
Footnote 1108:
Comp. 1 Cor. xv. 32, where the word is also used figuratively.
Footnote 1109:
Probably the soldiers received gifts from the Christians, to treat
Ignatius with kindness.
Footnote 1110:
1 Cor. iv. 4.
Footnote 1111:
In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι;
hence the variety of rendering, but the translation is by no means
certain.
Footnote 1112:
Some deem this and the following word spurious.
Footnote 1113:
Literally, “evil.”
Footnote 1114:
Comp. 1 Cor. xv. 32, where the word is also used figuratively.
Footnote 1115:
Probably the soldiers received gifts from the Christians, to treat
Ignatius with kindness.
Footnote 1116:
1 Cor. iv. 4.
Footnote 1117:
In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι;
hence the variety of rendering, but the translation is by no means
certain.
Footnote 1118:
Literally, “this age.”
Footnote 1119:
Literally, “into.”
Footnote 1120:
Matt. xvi. 26. Some omit this quotation.
Footnote 1121:
Literally, “to die.”
Footnote 1122:
Literally, “this age.”
Footnote 1123:
Literally, “to die.”
Footnote 1124:
Some understand by _love_ in this passage, _Christ Himself_; others
regard it as referring to _the natural desires of the heart_.
Footnote 1125:
Literally, “desiring material.”
Footnote 1126:
The text and meaning are here doubtful. We have followed Hefele, who
understands by the water _the Holy Spirit_, and refers to John vii.
38.
Footnote 1127:
Some understand by _love_ in this passage, _Christ Himself_; others
regard it as referring to _the natural desires of the heart_.
Footnote 1128:
Comp. John iv. 14.
Footnote 1129:
Some refer this to Ignatius himself.
Footnote 1130:
Gal. ii. 20.
Footnote 1131:
Ps. cxvi. 12.
Footnote 1132:
Comp. 1 Cor. xv. 8, 9.
Footnote 1133:
Some refer this to the jurisdiction of Ignatius.
Footnote 1134:
_i.e._ the outward road he had to travel.
Footnote 1135:
Or, “have sent me forward;” comp. Tit. iii. 13.
Footnote 1136:
Literally, “the name desired to me.”
Footnote 1137:
This clause is evidently an explanatory gloss which has crept into the
text.
Footnote 1138:
Literally, “the name desired to me.”
THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the church of God the
Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia,
which has obtained mercy, and is established in the harmony of God, and
rejoiceth unceasingly[1139] in the passion of our Lord, and is filled
with all mercy through His resurrection; which I salute in the blood of
Jesus Christ, who is our eternal and enduring joy, especially if [men]
are in unity with the bishop, the presbyters, and the deacons, who have
been appointed according to the mind of Jesus Christ, whom He has
established in security, after His own will, and by His Holy Spirit._
LONGER.
_Ignatius, who is also called Theophorus, to the church of God the
Father, and of the Lord Jesus Christ, which is at Philadelphia, which
has obtained mercy through love, and is established in the harmony of
God, and rejoiceth unceasingly[1140] in the passion of our Lord Jesus,
and is filled with all mercy through His resurrection; which I salute in
the blood of Jesus Christ, who is our eternal and enduring joy,
especially to those who are in unity with the bishop, and the
presbyters, and the deacons, who have been appointed by the will of God
the Father, through the Lord Jesus Christ, who, according to His own
will, has firmly established His church upon a rock, by a spiritual
building, not made with hands, against which the winds and the floods
have beaten, yet have not been able to overthrow it:[1141] yea, and may
spiritual wickedness never be able to do so, but be thoroughly weakened
by the power of Jesus Christ our Lord._
CHAP. I.—_Praise of the bishop._
SHORTER.
Which bishop,[1142] I know, obtained the ministry which pertains to the
common [weal], not of himself, neither by men,[1143] nor through
vainglory, but by the love of God the Father, and the Lord Jesus Christ;
at whose meekness I am struck with admiration, and who by his silence is
able to accomplish more than those who vainly talk. For he is in harmony
with the commandments [of God], even as the harp is with its strings.
Wherefore my soul declares his mind towards God a happy one, knowing it
to be virtuous and perfect, and that his stability as well as freedom
from all anger is after the example of the infinite[1144] meekness of
the living God.
LONGER.
Having beheld your bishop, I know that he was not selected to undertake
the ministry which pertains to the common [weal], either by himself or
by men,[1145] or out of vainglory, but by the love of Jesus Christ, and
of God the Father, who raised Him from the dead; at whose meekness I am
struck with admiration, and who by His silence is able to accomplish
more than they who talk a great deal. For he is in harmony with the
commandments and ordinances of the Lord, even as the strings are with
the harp, and is no less blameless than was Zacharias the priest.[1146]
Wherefore my soul declares his mind towards God a happy one, knowing it
to be virtuous and perfect, and that his stability as well as freedom
from all anger is after the example of the infinite meekness of the
living God.
CHAP. II.—_Maintain union with the bishop._
SHORTER.
Wherefore, as children of light and truth, flee from division and wicked
doctrines; but where the shepherd is, there do ye as sheep follow. For
there are many wolves that appear worthy of credit, who, by means of a
pernicious pleasure, carry captive[1147] those that are running towards
God; but in your unity they shall have no place.
LONGER.
Wherefore, as children of light and truth, avoid the dividing of your
unity, and the wicked doctrine of the heretics, from whom “a defiling
influence has gone forth into all the earth.”[1148] But where the
shepherd is, there do ye as sheep follow. For there are many wolves in
sheep’s clothing,[1149] who, by means of a pernicious pleasure, carry
captive[1150] those that are running towards God; but in your unity they
shall have no place.
CHAP. III.—_Avoid schismatics._
SHORTER.
Keep yourselves from those evil plants which Jesus Christ does not tend,
because they are not the planting of the Father. Not that I have found
any division among you, but exceeding purity. For as many as are of God
and of Jesus Christ are also with the bishop. And as many as shall, in
the exercise of repentance, return into the unity of the church, these,
too, shall belong to God, that they may live according to Jesus Christ.
Do not err, my brethren. If any man follows him that makes a schism in
the church, he shall not inherit the kingdom of God. If any one walks
according to a strange[1151] opinion, he agrees not with the passion [of
Christ].
LONGER.
Keep yourselves, then, from those evil plants which Jesus Christ does
not tend, but that wild beast, the destroyer of men, because they are
not the planting of the Father, but the seed of the wicked one. Not that
I have found any division among you do I write these things; but I arm
you beforehand, as the children of God. For as many as are of Christ are
also with the bishop; but as many as fall away from him, and embrace
communion with the accursed, these shall be cut off along with them. For
they are not Christ’s husbandry, but the seed of the enemy, from whom
may you ever be delivered by the prayers of the shepherd, that most
faithful and gentle shepherd who presides over you. I therefore exhort
you in the Lord to receive with all tenderness those that repent and
return to the unity of the church, that through your kindness and
forbearance they may recover[1152] themselves out of the snare of the
devil, and becoming worthy of Jesus Christ, may obtain eternal salvation
in the kingdom of Christ. Brethren, be not deceived. If any man follows
him that separates from the truth, he shall not inherit the kingdom of
God; and if any man does not stand aloof from the preacher of falsehood,
he shall be condemned to hell. For it is obligatory neither to separate
from the godly, nor to associate with the ungodly. If any one walks
according to a strange[1153] opinion, he is not of Christ, nor a
partaker of His passion; but is a fox,[1154] a destroyer of the vineyard
of Christ. Have no fellowship[1155] with such a man, lest ye perish
along with him, even should he be thy father, thy son, thy brother, or a
member of thy family. For says [the Scripture], “Thine eye shall not
spare him.”[1156] You ought therefore to “hate those that hate God, and
to waste away [with grief] on account of His enemies.”[1157] I do not
mean that you should beat them or persecute them, as do the Gentiles
“that know not the Lord and God;”[1158] but that you should regard them
as your enemies, and separate yourselves from them, while yet you
admonish them, and exhort them to repentance, if it may be they will
hear, if it may be they will submit themselves. For our God is a lover
of mankind, and “will have all men to be saved, and to come to the
knowledge of the truth.”[1159] Wherefore “He makes His sun to rise upon
the evil and on the good, and sendeth rain on the just and on the
unjust;”[1160] of whose kindness the Lord, wishing us also to be
imitators, says, “Be ye perfect, even as also your Father that is in
heaven is perfect.”[1161]
CHAP. IV.—_Have but one Eucharist, etc._
SHORTER.
Take ye heed, then, to have but one Eucharist. For there is one flesh of
our Lord Jesus Christ, and one cup to [show forth[1162]] the unity of
His blood; one altar; as there is one bishop, along with the presbytery
and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it
according to [the will of] God.
LONGER.
I have confidence of you in the Lord, that ye will be of no other mind.
Wherefore I write boldly to your love, which is worthy of God, and
exhort you to have but one faith, and one [kind of] preaching, and one
Eucharist. For there is one flesh of the Lord Jesus Christ; and His
blood which shed for us is one; one loaf also is broken to all [the
communicants], and one cup is distributed among them all: there is but
one altar for the whole church, and one bishop, with the presbytery and
deacons, my fellow-servants. Since, also, there is but one unbegotten
Being, God, even the Father; and one only-begotten Son, God, the Word
and man; and one Comforter, the Spirit of truth; and also one preaching,
and one faith, and one baptism;[1163] and one church which the holy
apostles established from one end of the earth to the other by the blood
of Christ, and by their own sweat and toil; it behoves you also,
therefore, as “a peculiar people, and a holy nation,”[1164] to perform
all things with harmony in Christ. Wives, be ye subject to your husbands
in the fear of God;[1165] and ye virgins, to Christ in purity, not
counting marriage an abomination, but desiring that which is better, not
for the reproach of wedlock, but for the sake of meditating on the law.
Children, obey your parents, and have an affection for them, as workers
together with God for your birth [into the world]. Servants, be subject
to your masters in God, that ye may be the freed-men of Christ.[1166]
Husbands, love your wives, as fellow-servants of God, as your own body,
as the partners of your life, and your co-adjutors in the procreation of
children. Virgins, have Christ alone before your eyes, and His Father in
your prayers, being enlightened by the Spirit. May I have pleasure in
your purity, as that of Elijah, or as of Joshua the son of Nun, as of
Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist,
as of the beloved disciple, as of Timothy, as of Titus, as of Evodius,
as of Clement, who departed this life in [perfect] chastity.[1167] Not,
however, that I blame the other blessed [saints] because they entered
into the married state, of which I have just spoken.[1168] For I pray
that, being found worthy of God, I may be found at their feet in the
kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph,
and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the
rest of the apostles, that were married men. For they entered into these
marriages not for the sake of appetite, but out of regard for the
propagation of mankind. Fathers, “bring up your children in the nurture
and admonition of the Lord;”[1169] and teach them the holy Scriptures,
and also trades, that they may not indulge in idleness. Now [the
Scripture] says, “A righteous father educates [his children] well; his
heart shall rejoice in a wise son.”[1170] Masters, be gentle towards
your servants, as holy Job has taught you;[1171] for there is one
nature, and one family of mankind. For “in Christ there is neither bond
nor free.”[1172] Let governors be obedient to Cæsar; soldiers to those
that command them; deacons to the presbyters, as to high-priests; the
presbyters, and deacons, and the rest of the clergy, together with all
the people, and the soldiers, and the governors, and Cæsar [himself], to
the bishop; the bishop to Christ, even as Christ to the Father. And thus
unity is preserved throughout. Let not the widows be wanderers about,
nor fond of dainties, nor gadders from house to house; but let them be
like Judith, noted for her seriousness; and like Anna, eminent for her
sobriety. I do not ordain these things as an apostle: for “who am I, or
what is my father’s house,”[1173] that I should pretend to be equal in
honour to them? But as your “fellow-soldier,”[1174] I hold the position
of one who [simply] admonishes you.
CHAP. V.—_Pray for me._
SHORTER.
My brethren, I am greatly enlarged in loving you; and rejoicing
exceedingly [over you], I seek to secure your safety. Yet it is not I,
but Jesus Christ, for whose sake being bound I fear the more, inasmuch
as I am not yet perfect. But your prayer to God shall make me perfect,
that I may attain to that portion which through mercy has been allotted
me, while I flee to the gospel as to the flesh of Jesus, and to the
apostles as to the presbytery of the church. And let us also love the
prophets, because they too have proclaimed the gospel,[1175] and placed
their hope in Him,[1176] and waited for Him; in whom also believing,
they were saved, through union to Jesus Christ, being holy men, worthy
of love and admiration, having had witness borne to them by Jesus
Christ, and being reckoned along with [us] in the gospel of the common
hope.
LONGER.
My brethren, I am greatly enlarged in loving you; and rejoicing
exceedingly [over you], I seek to secure your safety. Yet it is not I,
but the Lord Jesus through me; for whose sake being bound, I fear the
more, for I am not yet perfect. But your prayer to God—shall make me
perfect, that I may attain that to which I have been called, while I
flee to the gospel as to the flesh of Jesus Christ, and to the apostles
as the presbytery of the church. I do also love the prophets as those
who announced Christ, and as being partakers of the same Spirit with the
apostles. For as the false prophets and the false apostles drew [to
themselves] one and the same wicked, deceitful, and seducing[1177]
spirit; so also did the prophets and the apostles receive from God,
through Jesus Christ, one and the same Holy Spirit, who is good, and
sovereign,[1178] and true, and the Author of [saving] knowledge.[1179]
For there is one God of the Old and New Testament, “one Mediator between
God and men,” for the creation of both intelligent and sensitive beings,
and in order to exercise a beneficial and suitable providence [over
them]. There is also one Comforter, who displayed[1180] His power in
Moses, and the prophets, and apostles. All the saints, therefore, were
saved by Christ, hoping in Him, and waiting for Him; and they obtained
through Him salvation, being holy ones, worthy of love and admiration,
having testimony borne to them by Jesus Christ, in the gospel of our
common hope.
CHAP. VI.—_Do not accept Judaism._
SHORTER.
But if any one preach the Jewish law[1181] unto you, listen not to him.
For it is better to hearken to Christian doctrine from a man who has
been circumcised, than to Judaism from one uncircumcised. But if either
of such persons do not speak concerning Jesus Christ, they are in my
judgment but as monuments and sepulchres of the dead, upon which are
written only the names of men. Flee therefore the wicked devices and
snares of the prince of this world, lest at any time being
conquered[1182] by his artifices,[1183] ye grow weak in your love. But
be ye all joined together[1184] with an undivided heart. And I thank my
God that I have a good conscience in respect to you, and that no one has
it in his power to boast, either privately or publicly, that I have
burdened[1185] any one either in much or in little. And I wish for all
among whom I have spoken, that they may not possess that for a testimony
against them.
LONGER.
If any one preaches the one God of the law and the prophets, but denies
Christ to be the Son of God, he is a liar, even as also is his father
the devil,[1186] and is a Jew falsely-so-called, being possessed
of[1187] mere carnal circumcision. If any one confesses Christ Jesus the
Lord, but denies the God of the law and of the prophets, saying that the
Father of Christ is not the Maker of heaven and earth, he has not
continued in the truth any more than his father the devil, and is a
disciple of Simon Magus, not of the Holy Spirit. If any one says there
is one God, and also confesses Christ Jesus, but thinks the Lord to be a
mere man, and not the only-begotten[1188] God, and Wisdom, and the Word
of God, and deems Him to consist merely of a soul and body, such an one
is a serpent, that preaches deceit and error for the destruction of men.
And such a man is poor in understanding, even as by name he is an
Ebionite.[1189] If any one confesses the truths mentioned,[1190] but
calls lawful wedlock, and the procreation of children, destruction and
pollution, or deems certain kinds of food abominable, such an one has
the apostate dragon dwelling within him. If any one confesses the
Father, and the Son, and the Holy Ghost, and praises the creation, but
calls the incarnation merely an appearance, and is ashamed of the
passion, such an one has denied the faith, not less than the Jews who
killed Christ. If any one confesses these things, and that God the Word
did dwell in a human body, being within it as the Word, even as the soul
also is in the body, because it was God that inhabited it, and not a
human soul, but affirms that unlawful unions are a good thing, and
places the highest happiness[1191] in pleasure, as does the man who is
falsely called a Nicolaitan, this person can neither be a lover of God,
nor a lover of Christ, but is a corrupter of his own flesh, and
therefore void of the Holy Spirit, and a stranger to Christ. All such
persons are but monuments and sepulchres of the dead, upon which are
written only the names of dead men. Flee, therefore, the wicked devices
and snares of the spirit which now worketh in the children of this
world,[1192] lest at any time being overcome,[1193] ye grow weak in your
love. But be ye all joined together[1194] with an undivided heart and a
willing mind, “being of one accord and of one judgment,”[1195] being
always of the same opinion about the same things, both when you are at
ease and in danger, both in sorrow and in joy. I thank God, through
Jesus Christ, that I have a good conscience in respect to you, and that
no one has it in his power to boast, either privately or publicly, that
I have burdened any one either in much or in little. And I wish for all
among whom I have spoken, that they may not possess that for a testimony
against them.
CHAP. VII.—_I have exhorted you to unity._
SHORTER.
For though some would have deceived me according to the flesh, yet the
Spirit, as being from God, is not deceived. For it knows both whence it
comes and whither it goes,[1196] and detects the secrets [of the heart].
For, when I was among you, I cried, I spoke with a loud voice: Give heed
to the bishop, and to the presbytery and deacons. Now, some suspected me
of having spoken thus, as knowing beforehand the division caused by some
among you.[1197] But He is my witness, for whose sake I am in bonds,
that I got no intelligence from any man.[1198] But the Spirit proclaimed
these words: Do nothing without the bishop; keep your bodies[1199] as
the temples of God;[1200] love unity; avoid divisions; be the followers
of Jesus Christ, even as He is of His Father.
LONGER.
For though some would have deceived me according to the flesh, yet my
spirit is not deceived; for I have received it from God. For it knows
both whence it comes and whither it goes, and detects the secrets [of
the heart]. For when I was among you, I cried, I spoke with a loud
voice—the word is not mine, but God’s—Give heed to the bishop, and to
the presbytery and deacons. But if ye suspect that I spake thus, as
having learned beforehand the division caused by some among you, He is
my witness, for whose sake I am in bonds, that I learned nothing of it
from the mouth of any man. But the Spirit made an announcement to me,
saying as follows: Do nothing without the bishop; keep your bodies[1201]
as the temples of God; love unity; avoid divisions; be ye followers of
Paul, and of the rest of the apostles, even as they also were of Christ.
CHAP. VIII.—_The same continued._
SHORTER.
I therefore did what belonged to me, as a man devoted to[1202] unity.
For where there is division and wrath, God doth not dwell. To all them
that repent, the Lord grants forgiveness, if they turn in penitence to
the unity of God, and to communion with the bishop.[1203] I trust [as to
you] in the grace of Jesus Christ, who shall free you from every bond.
And I exhort you to do nothing out of strife, but according to the
doctrine of Christ. When I heard some saying, If I do not find it in the
ancient[1204] Scriptures, I will not believe the gospel; on my saying to
them, It is written, they answered me, That remains to be proved. But to
me Jesus Christ is in the place of all that is ancient: His cross, and
death, and resurrection, and the faith[1205] which is by Him, are
undefiled monuments of antiquity; by which I desire, through your
prayers, to be justified.
LONGER.
I therefore did what belonged to me, as a man devoted to unity; adding
this also, that where there is diversity of judgment, and wrath, and
hatred, God does not dwell. To all them that repent, God grants
forgiveness, if they with one consent return to the unity of Christ, and
communion with the bishop.[1206] I trust to the grace of Jesus Christ,
that He will free you from every bond of wickedness.[1207] I therefore
exhort you that ye do nothing out of strife,[1208] but according to the
doctrine of Christ. For I have heard some saying, If I do not find the
gospel in the archives, I will not believe it. To such persons I say
that my archives are Jesus Christ, to disobey whom is manifest
destruction. My authentic archives are His cross, and death, and
resurrection, and the faith which bears on these things, by which I
desire, through your prayers, to be justified. He who disbelieves the
gospel disbelieves everything along with it. For the archives ought not
to be preferred to the Spirit.[1209] “It is hard to kick against the
pricks;”[1210] it is hard to disbelieve Christ; it is hard to reject the
preaching of the apostles.
CHAP. IX.—_The Old Testament is good: the New Testament is better._
SHORTER.
The priests[1211] indeed are good, but the High Priest is better; to
whom the holy of holies has been committed, and who alone has been
entrusted with the secrets of God. He is the door of the Father, by
which enter in Abraham, and Isaac, and Jacob, and the prophets, and the
apostles, and the church. All these have for their object the attaining
to the unity of God. But the gospel possesses something transcendent
[above the former dispensation], viz. the appearance of our Lord Jesus
Christ, His passion and resurrection. For the beloved prophets announced
Him,[1212] but the gospel is the perfection of immortality.[1213] All
these things are good together, if ye believe in love.
LONGER.
The priests[1214] indeed, and the ministers of the word, are good; but
the High Priest is better, to whom the holy of holies has been
committed, and who alone has been entrusted with the secrets of God. The
ministering powers of God are good. The Comforter is holy, and the Word
is holy, the Son of the Father, by whom He made all things, and
exercises a providence over them all. This is the Way[1215] which leads
to the Father, the Rock,[1216] the Defence,[1217] the Key, the
Shepherd,[1218] the Sacrifice, the Door[1219] of knowledge, through
which have entered Abraham, and Isaac, and Jacob, Moses and all the
company of the prophets, and these pillars of the world, the apostles,
and the spouse of Christ, on whose account He poured out His own blood,
as her marriage portion, that He might redeem her. All these things tend
towards the unity of the one and only true God. But the gospel possesses
something transcendent [above the former dispensation], viz. the
appearing of our Saviour Jesus Christ, His passion, and the resurrection
itself. For those things which the prophets announced, saying, “Until He
come for whom it is reserved, and He shall be the expectation of the
Gentiles,”[1220] have been fulfilled in the gospel, [our Lord saying,]
“Go ye and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost.”[1221] All then are good
together, the law, the prophets, the apostles, the whole company [of
others] that have believed through them: only if we love one another.
CHAP. X.—_Congratulate the inhabitants of Antioch on the close of the
persecution._
SHORTER.
Since, according to your prayers, and the compassion which ye feel in
Christ Jesus, it is reported to me that the church which is at Antioch
in Syria possesses peace, it will become you, as a church of God, to
elect a deacon to act as the ambassador of God [for you] to [the
brethren there], that he may rejoice along with them when they are met
together, and glorify the name [of God]. Blessed is he in Jesus Christ,
who shall be deemed worthy of such a ministry; and ye too shall be
glorified. And if ye are willing, it is not beyond your power to do
this, for the sake of[1222] God; as also the nearest churches have sent,
in some cases bishops, and in others presbyters and deacons.
LONGER.
Since, according to your prayers, and the compassion which ye feel in
Christ Jesus, it is reported to me that the church which is at Antioch
in Syria possesses peace, it will become you, as a church of God, to
elect a bishop to act as the ambassador of God [for you] to [the
brethren] there, that it may be granted them to meet together, and to
glorify the name of God. Blessed is he in Christ Jesus, who shall be
deemed worthy of such a ministry; and if ye be zealous [in this matter],
ye shall receive glory in Christ. And if ye are willing, it is not
altogether beyond your power to do this, for the sake of[1223] God; as
also the nearest churches have sent, in some cases bishops, and in
others presbyters and deacons.
CHAP. XI.—_Thanks and salutation._
SHORTER.
Now, as to Philo the deacon, of Cilicia, a man of reputation, who still
ministers to me in the word of God, along with Rheus Agathopus, an elect
man, who has followed me from Syria, not regarding[1224] his life,—these
bear witness in your behalf; and I myself give thanks to God for you,
that ye have received them, even as the Lord you. But may those that
dishonoured them be forgiven through the grace of Jesus Christ! The love
of the brethren at Troas salutes you; whence also I write to you by
Burrhus, who was sent along with me by the Ephesians and Smyrnæans, to
show their respect.[1225] May the Lord Jesus Christ honour them, in whom
they hope, in flesh, and soul, and faith, and love, and concord! Fare ye
well in Christ Jesus, our common hope.
LONGER.
Now, as to Philo the deacon, a man of Cilicia, of high reputation, who
still ministers to me in the word of God, along with Gaius and
Agathopus, an elect man, who has followed me from Syria, not
regarding[1226] his life,—these also bear testimony in your behalf. And
I myself give thanks to God for you, because ye have received them: and
the Lord will also receive you. But may those that dishonoured them be
forgiven through the grace of Jesus Christ, “who wisheth not the death
of the sinner, but his repentance.”[1227] The love of the brethren at
Troas salutes you; whence also I write to you by Burrhus,[1228] who was
sent along with me by the Ephesians and Smyrnæans, to show their
respect:[1229] whom the Lord Jesus Christ will requite, in whom they
hope, in flesh, and soul, and spirit, and faith, and love, and concord.
Fare ye well in the Lord Jesus Christ, our common hope, in the Holy
Ghost.
Footnote 1139:
Or, “inseparably.”
Footnote 1140:
Or, “inseparably.”
Footnote 1141:
Comp. Matt. vii. 25.
Footnote 1142:
The bishop previously referred to.
Footnote 1143:
Comp. Gal. i. 1.
Footnote 1144:
Literally, “all.”
Footnote 1145:
Comp. Gal. i. 1.
Footnote 1146:
Luke i. 6.
Footnote 1147:
Comp. 2 Tim. iii. 6.
Footnote 1148:
Jer. xxiii. 15.
Footnote 1149:
Comp. Matt. vii. 15.
Footnote 1150:
Comp. 2 Tim. iii. 6.
Footnote 1151:
_i.e._ heretical.
Footnote 1152:
2 Tim. ii. 26.
Footnote 1153:
_i.e._ heretical.
Footnote 1154:
Comp. Song of Sol. ii. 15.
Footnote 1155:
Comp. 1 Cor. v. 11.
Footnote 1156:
Deut. xiii. 6, 8.
Footnote 1157:
Ps. cxix. 21.
Footnote 1158:
1 Thess. iv. 5.
Footnote 1159:
1 Tim. ii. 4.
Footnote 1160:
Matt. v. 45.
Footnote 1161:
Matt. v. 48.
Footnote 1162:
Literally, “into.”
Footnote 1163:
Eph. iv. 5.
Footnote 1164:
Tit. ii. 14; 1 Pet. ii. 9.
Footnote 1165:
Eph. v. 22.
Footnote 1166:
1 Cor. vii. 22.
Footnote 1167:
There was a prevalent opinion among the ancient Christian writers,
that all these holy men lived a life of celibacy.
Footnote 1168:
Or, “it is not because, etc., that I have mentioned these.”
Footnote 1169:
Eph. vi. 4.
Footnote 1170:
Prov. xxiii. 24.
Footnote 1171:
Job xxxi. 13, 15.
Footnote 1172:
Gal. iii. 28.
Footnote 1173:
1 Sam. xviii. 18; 2 Sam. vii. 18.
Footnote 1174:
Phil. ii. 25.
Footnote 1175:
Literally, “have proclaimed in reference to the gospel.”
Footnote 1176:
In Christ.
Footnote 1177:
Literally, “people-deceiving.”
Footnote 1178:
Comp. Ps. li. 12 (LXX.).
Footnote 1179:
Literally, “teaching.”
Footnote 1180:
Or, “wrought.”
Footnote 1181:
Literally, “Judaism.”
Footnote 1182:
Literally, “oppressed.”
Footnote 1183:
Or, “will.”
Footnote 1184:
Some render, “come together into the same place.”
Footnote 1185:
Apparently by attempting to impose the yoke of Judaism.
Footnote 1186:
Comp. John viii. 44.
Footnote 1187:
Literally, “beneath.”
Footnote 1188:
Comp. the reading sanctioned by the ancient authorities, John i. 18.
Footnote 1189:
From a Hebrew word meaning “poor.”
Footnote 1190:
Or, “these things.”
Footnote 1191:
Literally, “the end of happiness.”
Footnote 1192:
Comp. Eph. ii. 2.
Footnote 1193:
Literally, “oppressed.”
Footnote 1194:
Some render, “come together into the same place.”
Footnote 1195:
Phil. ii. 2.
Footnote 1196:
John iii. 8.
Footnote 1197:
Some translate, “as foreseeing the division to arise among you.”
Footnote 1198:
Literally, “did not know from human flesh.”
Footnote 1199:
Literally, “your flesh.”
Footnote 1200:
Comp. 1 Cor. iii. 16, vi. 19.
Footnote 1201:
Literally, “your flesh.”
Footnote 1202:
Literally, “prepared for.”
Footnote 1203:
Literally, “to the assembly of the bishop.”
Footnote 1204:
The meaning here is very doubtful. Some read ἐν τοῖς ἀρχαίοις, as
translated above; others prefer ἐν τοῖς ἀρχείοις, as in the longer
recension.
Footnote 1205:
_i.e._ the system of Christian doctrine.
Footnote 1206:
Literally, “to the assembly of the bishop.”
Footnote 1207:
Comp. Isa. lviii. 6.
Footnote 1208:
Phil. ii. 3.
Footnote 1209:
Or, “the archives of the Spirit are not exposed to all.”
Footnote 1210:
Acts xxvi. 14.
Footnote 1211:
_i.e._ the Jewish priests.
Footnote 1212:
Literally, “proclaimed as to Him.”
Footnote 1213:
The meaning is doubtful. Comp. 2 Tim. i. 10.
Footnote 1214:
_i.e._ the Jewish priests.
Footnote 1215:
John xiv. 6.
Footnote 1216:
1 Cor. x. 4.
Footnote 1217:
Literally, “the hedge.”
Footnote 1218:
John x. 11.
Footnote 1219:
John x. 9.
Footnote 1220:
Gen. xlix. 10.
Footnote 1221:
Matt. xxviii. 19.
Footnote 1222:
Literally, “for the name of.”
Footnote 1223:
Literally, “for the name of.”
Footnote 1224:
Literally, “bidding farewell to.”
Footnote 1225:
Or, “for the sake of honour.”
Footnote 1226:
Literally, “bidding farewell to.”
Footnote 1227:
Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9.
Footnote 1228:
The MS. has “Burgus.”
Footnote 1229:
Or, “for the sake of honour.”
THE EPISTLE OF IGNATIUS TO THE SMYRNÆANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the church of God the
Father, and of the beloved Jesus Christ, which has through mercy
obtained every kind of gift, which is filled with faith and love, and is
deficient in no gift, most worthy of God, and adorned with
holiness:[1230] the church which is at Smyrna, in Asia, wishes abundance
of happiness, through the immaculate Spirit and word of God._
LONGER.
_Ignatius, who is also called Theophorus, to the church of God the most
high Father, and His beloved Son Jesus Christ, which has through mercy
obtained every kind of gift, which is filled with faith and love, and is
deficient in no gift, most worthy of God, and adorned with holiness: the
church which is at Smyrna, in Asia, wishes abundance of happiness,
through the immaculate Spirit and word of God._
CHAP. I.—_Thanks to God for your faith._
SHORTER.
I glorify God, even Jesus Christ, who has given you such wisdom. For I
have observed that ye are perfected in an immoveable faith, as if ye
were nailed to the cross of our Lord Jesus Christ, both in the flesh and
in the spirit, and are established in love through the blood of Christ,
being fully persuaded with respect to our Lord, that He was truly of the
seed of David according to the flesh,[1231] and the Son of God according
to the will and power[1232] of God; that He was truly born of a virgin,
was baptized by John, in order that all righteousness might be
fulfilled[1233] by Him; and was truly, under Pontius Pilate and Herod
the tetrarch, nailed [to the cross] for us in His flesh. Of this
fruit[1234] we are by His divinely-blessed passion, that He might set up
a standard[1235] for all ages, through His resurrection, to all His holy
and faithful [followers], whether among Jews or Gentiles, in the one
body of His church.
LONGER.
I glorify the God and Father of our Lord Jesus Christ, who by Him has
given you such wisdom. For I have observed that ye are perfected in an
immoveable faith, as if ye were nailed to the cross of our Lord Jesus
Christ, both in the flesh and in the spirit, and are established in love
through the blood of Christ, being fully persuaded, in very truth, with
respect to our Lord Jesus Christ, that He was the Son of God, “the
first-born of every creature,”[1236] God the Word, the only-begotten
Son, and was of the seed of David according to the flesh,[1237] by the
Virgin Mary; was baptized by John, that all righteousness might be
fulfilled[1238] by Him; that He lived a life of holiness without sin,
and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to
the cross] for us in His flesh. From whom we also derive our
being,[1239] from His divinely-blessed passion, that He might set up a
standard for the ages, through His resurrection, to all His holy and
faithful [followers], whether among Jews or Gentiles, in the one body of
His church.
CHAP. II.—_Christ’s true passion._
SHORTER.
Now, He suffered all these things for our sakes, that we might be saved.
And He suffered truly, even as also He truly raised up himself, not, as
certain unbelievers maintain, that He only seemed to suffer, as they
themselves only seem to be [Christians]. And as they believe, so shall
it happen unto them, when they shall be divested of their bodies, and be
mere evil spirits.[1240]
LONGER.
Now, He suffered all these things for us; and He suffered them really,
and not in appearance only, even as also He truly rose again. But not,
as some of the unbelievers, who are ashamed of the formation of man, and
the cross, and death itself, affirm, that in appearance only, and not in
truth, He took a body of the Virgin, and suffered only in appearance,
forgetting, as they do, Him who said, “The Word was made flesh;”[1241]
and again, “Destroy this temple, and in three days I will raise it
up;”[1242] and once more, “If I be lifted up from the earth, I will draw
all men unto me.”[1243] The Word therefore did dwell in flesh, for
“Wisdom built herself an house.”[1244] The Word raised up again His own
temple on the third day, when it had been destroyed by the Jews fighting
against Christ. The Word, when His flesh was lifted up, after the manner
of the brazen serpent in the wilderness, drew all men to himself for
their eternal salvation.[1245]
CHAP. III.—_Christ was possessed of a body after His resurrection._
SHORTER.
For I know that after His resurrection also He was still possessed of
flesh,[1246] and I believe that He is so now. When, for instance, He
came to those who were with Peter, He said to them, “Lay hold, handle
me, and see that I am not an incorporeal spirit.”[1247] And immediately
they touched Him, and believed, being convinced both by His flesh and
spirit. For this cause also they despised death, and were found its
conquerors.[1248] And after His resurrection He did eat and drink with
them, as being possessed of flesh, although spiritually He was united to
the Father.
LONGER.
And I know that He was possessed of a body not only in His being born
and crucified, but I also know that He was so after His resurrection,
and believe that He is so now. When, for instance, He came to those who
were with Peter, He said to them, “Lay hold, handle me, and see that I
am not an incorporeal spirit.”[1249] “For a spirit hath not flesh and
bones, as ye see me have.”[1250] And He says to Thomas, “Reach hither
thy finger into the print of the nails, and reach hither thy hand, and
thrust it into my side;”[1251] and immediately they believed that He was
Christ. Wherefore Thomas also says to Him, “My Lord, and my God.”[1252]
And on this account also did they despise death, for it were too little
to say, indignities and stripes. Nor was this all; but also after He had
shown himself to them, that He had risen indeed, and not in appearance
only, He both ate and drank with them during forty entire days. And thus
was He, with the flesh, received up in their sight unto Him that sent
Him, being with that same flesh to come again, accompanied by glory and
power. For, say the [holy] oracles, “This same Jesus, who is taken up
from you into heaven, shall so come, in like manner as ye have seen Him
go unto heaven.”[1253] But if they say that He will come at the end of
the world without a body, how shall those “see Him that pierced
Him,”[1254] and when they recognise Him, “mourn for themselves?”[1255]
For incorporeal beings have neither form nor figure, nor the
aspect[1256] of an animal possessed of shape, because their nature is in
itself simple.
CHAP. IV.—_Beware of these heretics._
SHORTER.
I give you these instructions, beloved, assured that ye also hold the
same opinions [as I do]. But I guard you beforehand from those beasts in
the shape of men, whom you must not only not receive, but, if it be
possible, not even meet with; only you must pray to God for them, if by
any means they may be brought to repentance, which, however, will be
very difficult. Yet Jesus Christ, who is our true life, has the power of
[effecting] this. But if these things were done by our Lord only in
appearance, then am I also only in appearance bound. And why have I also
surrendered myself to death, to fire, to the sword, to the wild beasts?
But, [in fact,] he who is near to the sword is near to God; he that is
among the wild beasts is in company with God; provided only he be so in
the name of Jesus Christ. I undergo all things that I may suffer
together with Him,[1257] He who became a perfect man inwardly
strengthening me.[1258]
LONGER.
I give you these instructions, beloved, assured that ye also hold the
same opinions [as I do]. But I guard you beforehand from these beasts in
the shape of men, from whom you must not only turn away, but even flee
from them. Only you must pray for them, if by any means they may be
brought to repentance. For if the Lord were in the body in appearance
only, and were crucified in appearance only, then am I also bound in
appearance only. And why have I also surrendered myself to death, to
fire, to the sword, to the wild beasts? But, [in fact,] I endure all
things for Christ, not in appearance only, but in reality, that I may
suffer together with Him, while He himself inwardly strengthens me; for
of myself I have no such ability.
CHAP. V.—_Their dangerous errors._
SHORTER.
Some ignorantly[1259] deny Him, or rather have been denied by Him, being
the advocates of death rather than of the truth. These persons neither
have the prophets persuaded, nor the law of Moses, nor the gospel even
to this day, nor the sufferings we have individually endured. For they
think also the same thing regarding us.[1260] For what does any one
profit me, if he commends me, but blasphemes my Lord, not confessing
that He was [truly] possessed of a body?[1261] But he who does not
acknowledge this, has in fact altogether denied Him, being enveloped in
death.[1262] I have not, however, thought good to write the names of
such persons, inasmuch as they are unbelievers. Yea, far be it from me
to make any mention of them, until they repent and return to [a true
belief in] Christ’s passion, which is our resurrection.
LONGER.
Some have ignorantly denied Him, and advocate falsehood rather than the
truth. These persons neither have the prophecies persuaded, nor the law
of Moses, nor the gospel even to this day, nor the sufferings we have
individually endured. For they think also the same thing regarding us.
For what does it profit, if any one commends me, but blasphemes my Lord,
not owning Him to be God incarnate?[1263] He that does not confess this,
has in fact altogether denied Him, being enveloped in death. I have not,
however, thought good to write the names of such persons, inasmuch as
they are unbelievers; and far be it from me to make any mention of them,
until they repent.
CHAP. VI.—_Unbelievers in the blood of Christ shall be condemned._
SHORTER.
Let no man deceive himself. Both things which are in heaven, and the
glorious angels,[1264] and rulers, both visible and invisible, if they
believe not in the blood of Christ, shall, in consequence, incur
condemnation.[1265] “He that is able to receive it, let him receive
it.”[1266] Let not [high] place puff any one up: for that which is worth
all is[1267] faith and love, to which nothing is to be preferred. But
consider those who are of a different opinion with respect to the grace
of Christ which has come unto us, how opposed they are to the will of
God. They have no regard for love; no care for the widow, or the orphan,
or the oppressed; of the bond, or of the free; of the hungry, or of the
thirsty.
LONGER.
Let no man deceive himself. Unless he believes that Christ Jesus has
lived in the flesh, and shall confess His cross and passion, and the
blood which He shed for the salvation of the world, he shall not obtain
eternal life, whether he be a king, or a priest, or a ruler, or a
private person, a master or a servant, a man or a woman. “He that is
able to receive it, let him receive it.”[1268] Let no man’s place, or
dignity, or riches, puff him up; and let no man’s low condition or
poverty abase him. For the chief points are faith towards God, hope
towards Christ, the enjoyment of those good things for which we look,
and love towards God and our neighbour. For, “Thou shalt love the Lord
thy God with all thy heart, and thy neighbour as thyself.”[1269] And the
Lord says, “This is life eternal, to know the only true God, and Jesus
Christ whom He has sent.”[1270] And again, “A new commandment give I
unto you, that ye love one another. On these two commandments hang all
the law and the prophets.”[1271] Do ye, therefore, notice those who
preach other doctrines, how they affirm that the Father of Christ cannot
be known, and how they exhibit enmity and deceit in their dealings with
one another. They have no regard for love; they despise the good things
we expect hereafter; they regard present things as if they were durable;
they ridicule him that is in affliction; they laugh at him that is in
bonds.
CHAP. VII.—_Let us stand aloof from such heretics._
SHORTER.
They abstain from the Eucharist and from prayer,[1272] because they
confess not the Eucharist to be the flesh of our Saviour Jesus Christ,
which suffered for our sins, and which the Father, of His goodness,
raised up again. Those, therefore, who speak against this gift of God,
incur death[1273] in the midst of their disputes. But it were better for
them to treat it with respect,[1274] that they also might rise again. It
is fitting, therefore, that ye should keep aloof from such persons, and
not to speak of[1275] them either in private or in public, but to give
heed to the prophets, and above all, to the gospel, in which the passion
[of Christ] has been revealed to us, and the resurrection has been fully
proved.[1276] But avoid all divisions, as the beginning of evils.
LONGER.
They are ashamed of the cross; they mock at the passion; they make a
jest of the resurrection. They are the offspring of that spirit who is
the author of all evil, who led Adam,[1277] by means of his wife, to
transgress the commandment, who slew Abel by the hands of Cain, who
fought against Job, who was the accuser of Joshua[1278] the son of
Josedech, who sought to “sift the faith”[1279] of the apostles, who
stirred up the multitude of the Jews against the Lord, who also now
“worketh in the children of disobedience;”[1280] from whom the Lord
Jesus Christ will deliver us, who prayed that the faith of the apostles
might not fail,[1281] not because He was not able of Himself to preserve
it, but because He rejoiced in the pre-eminence of the Father. It is
fitting, therefore, that ye should keep aloof from such persons, and
neither in private nor in public to talk with[1282] them; but to give
heed to the law, and the prophets, and to those who have preached to you
the word of salvation. But flee from all abominable heresies, and those
that cause schisms, as the beginning of evils.
CHAP. VIII.—_Let nothing be done without the bishop._
SHORTER.
See that ye all follow the bishop, even as Jesus Christ does the Father,
and the presbytery as ye would the apostles; and reverence the deacons,
as being the institution[1283] of God. Let no man do anything connected
with the church without the bishop. Let that be deemed a proper[1284]
Eucharist, which is [administered] either by the bishop, or by one to
whom he has entrusted it. Wherever the bishop shall appear, there let
the multitude [of the people] also be; even as, wherever Jesus Christ
is, there is the catholic church. It is not lawful without the bishop
either to baptize or to celebrate a love-feast; but whatsoever he shall
approve of, that is also pleasing to God, so that everything that is
done may be secure and valid.[1285]
LONGER.
See that ye all follow the bishop, even as Christ Jesus does the Father,
and the presbytery as ye would the apostles. Do ye also reverence the
deacons, as those that carry out [through their office] the appointment
of God. Let no man do anything connected with the church without the
bishop. Let that be deemed a proper[1286] Eucharist, which is
[administered] either by the bishop, or by one to whom he has entrusted
it. Wherever the bishop shall appear, there let the multitude [of the
people] also be; even as where Christ is, there does all the heavenly
host stand by, waiting upon Him as the Chief Captain of the Lord’s
might, and the Governor of every intelligent nature. It is not lawful
without the bishop either to baptize, or to offer, or to present
sacrifice, or to celebrate a love-feast.[1287] But that which seems good
to him, is also well-pleasing to God, that everything ye do may be
secure and valid.
CHAP. IX.—_Honour the bishop._
SHORTER.
Moreover,[1288] it is in accordance with reason that we should return to
soberness [of conduct], and, while yet we have opportunity, exercise
repentance towards God. It is well to reverence[1289] both God and the
bishop. He who honours the bishop has been honoured by God; he who does
anything without the knowledge of the bishop, does [in reality] serve
the devil. Let all things, then, abound to you through grace, for ye are
worthy. Ye have refreshed me in all things, and Jesus Christ [shall
refresh] you. Ye have loved me when absent as well as when present. May
God recompense you, for whose sake, while ye endure all things, ye shall
attain unto Him.
LONGER.
Moreover, it is in accordance with reason that we should return to
soberness [of conduct], and, while yet we have opportunity, exercise
repentance towards God. For “in Hades there is no one who can confess
his sins.”[1290] For “behold the man, and his work is before him.”[1291]
And [the Scripture saith], “My son, honour thou God and the king.”[1292]
And say I, Honour thou God indeed, as the Author and Lord of all things,
but the bishop as the high priest, who bears the image of God—of God,
inasmuch as he is a ruler, and of Christ, in his capacity of a priest.
After Him, we must also honour the king. For there is no one superior to
God, or even like to Him, among all the beings that exist. Nor is there
any one in the church greater than the bishop, who ministers as a priest
to God for the salvation of the whole world. Nor, again, is there any
one among rulers to be compared with the king, who secures peace and
good order to those over whom he rules. He who honours the bishop shall
be honoured by God, even as he that dishonours him shall be punished by
God. For if he that rises up against kings is justly held worthy of
punishment, inasmuch as he dissolves public order, of how much sorer
punishment, suppose ye, shall he be thought worthy,[1293] who presumes
to do anything without the bishop, thus both destroying the [church’s]
unity, and throwing its order into confusion? For the priesthood is the
very highest point of all good things among men, against which whosoever
is mad enough to strive, dishonours not man, but God, and Christ Jesus,
the First-born, and the only High Priest, by nature, of the Father. Let
all things therefore be done by you with good order in Christ. Let the
laity be subject to the deacons; the deacons to the presbyters; the
presbyters to the bishop; the bishop to Christ, even as He is to the
Father. As ye, brethren, have refreshed me, so will Jesus Christ refresh
you. Ye have loved me when absent, as well as when present. God will
recompense you, for whose sake ye have shown such kindness towards His
prisoner. For even if I am not worthy of it, yet your zeal [to help me]
is an admirable[1294] thing. For “he who honours a prophet in the name
of a prophet, shall receive a prophet’s reward.”[1295] It is manifest
also, that he who honours a prisoner of Jesus Christ shall receive the
reward of the martyrs.
CHAP. X.—_Acknowledgment of their kindness._
SHORTER.
Ye have done well in receiving Philo and Rheus Agathopus as
servants[1296] of Christ our God, who have followed me for the sake of
God, and who give thanks to the Lord in your behalf, because ye have in
every way refreshed them. None of these things shall be lost to you. May
my spirit be for you,[1297] and my bonds, which ye have not despised or
been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of
you.
LONGER.
Ye have done well in receiving Philo, and Gaius, and Agathopus, who,
being the servants[1298] of Christ, have followed me for the sake of
God, and who greatly bless the Lord in your behalf, because ye have in
every way refreshed them. None of those things which ye have done to
them shall be passed by without being reckoned unto you. “The Lord
grant” to you “that ye may find mercy of the Lord in that day!”[1299]
May my spirit be for you,[1300] and my bonds, which ye have not despised
or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect
hope, be ashamed of you.
CHAP. XI.—_Request to them to send a messenger to Antioch._
SHORTER.
Your prayer has reached to the church which is at Antioch in Syria.
Coming from that place bound with chains, most acceptable to God,[1301]
I salute all; I who am not worthy to be styled from thence, inasmuch as
I am the least of them. Nevertheless, according to the will of God, I
have been thought worthy [of this honour], not that I have any
sense[1302] [of having deserved it], but by the grace of God, which I
wish may be perfectly given to me, that through your prayers I may
attain to God. In order, therefore, that your work may be complete both
on earth and in heaven, it is fitting that, for the honour of God, your
church should elect some worthy delegate;[1303] so that he, journeying
into Syria, may congratulate them that they are [now] at peace, and are
restored to[1304] their proper greatness, and that their proper
constitution[1305] has been re-established among them. It seems then to
me a becoming thing, that you should send some one of your number with
an epistle, so that, in company with them, he may rejoice[1306] over the
tranquillity which, according to the will of God, they have obtained,
and because that, through your prayers, they have now reached the
harbour. As persons who are perfect, ye should also aim at[1307] those
things which are perfect. For when ye are desirous to do well, God is
also ready to assist you.
LONGER.
Your prayers have reached to the church of Antioch, and it is at peace.
Coming from that place bound, I salute all; I who am not worthy to be
styled from thence, inasmuch as I am the least of them. Nevertheless,
according to the will of God, I have been thought worthy [of this
honour], not that I have any sense[1308] [of having deserved it], but by
the grace of God, which I wish may be perfectly given to me, that
through your prayers I may attain to God. In order, therefore, that your
work may be complete both on earth and in heaven, it is fitting that,
for the honour of God, your church should elect some worthy
delegate;[1309] so that he, journeying into Syria, may congratulate them
that they are [now] at peace, and are restored to their proper
greatness, and that their proper constitution[1310] has been
re-established among them. What appears to me proper to be done is this,
that you should send some one of your number with an epistle, so that,
in company with them, he may rejoice over the tranquillity which,
according to the will of God, they have obtained, and because that,
through your prayers, I have secured Christ as a safe harbour. As
persons who are perfect, ye should also aim at[1311] those things which
are perfect. For when ye are desirous to do well, God is also ready to
assist you.
CHAP. XII.—_Salutations._
SHORTER.
The love of the brethren at Troas salutes you; whence also I write to
you by Burrhus, whom ye sent with me, together with the Ephesians, your
brethren, and who has in all things refreshed me. And I would that all
may imitate him, as being a pattern of a minister[1312] of God. Grace
will reward him in all things. I salute your most worthy[1313] bishop,
and your very venerable[1314] presbytery, and your deacons, my
fellow-servants, and all of you individually, as well as generally, in
the name of Jesus Christ, and in His flesh and blood, in His passion and
resurrection, both corporeal and spiritual, in union with God and
you.[1315] Grace, mercy, peace, and patience, be with you for evermore!
LONGER.
The love of your brethren at Troas salutes you; whence also I write to
you by Burgus, whom ye sent with me, together with the Ephesians, your
brethren, and who has in all things refreshed me. And I would that all
may imitate him, as being a pattern of a minister of God. The grace of
the Lord will reward him in all things. I salute your most worthy bishop
Polycarp, and your venerable presbytery, and your Christ-bearing
deacons, my fellow-servants, and all of you individually, as well as
generally, in the name of Christ Jesus, and in His flesh and blood, in
His passion and resurrection, both corporeal and spiritual, in union
with God and you. Grace, mercy, peace, and patience, be with you in
Christ for evermore!
_Conclusion._
SHORTER.
I salute the families of my brethren, with their wives and children, and
the virgins who are called widows.[1316] Be ye strong, I pray, in the
power of the Holy Ghost. Philo, who is with me, greets you. I salute the
house of Tavias, and pray that it may be confirmed in faith and love,
both corporeal and spiritual. I salute Alce, my well-beloved,[1317] and
the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in
the grace of God.
LONGER.
I salute the families of my brethren, with their wives and children, and
those that are ever virgins, and the widows. Be ye strong, I pray, in
the power of the Holy Ghost. Philo, my fellow-servant, who is with me,
greets you. I salute the house of Tavias, and pray that it may be
confirmed in faith and love, both corporeal and spiritual. I salute
Alce, my well-beloved, and the incomparable Daphnus, and Eutecnus, and
all by name. Fare ye well in the grace of God, and of our Lord Jesus
Christ, being filled with the Holy Spirit, and divine and sacred wisdom.
Footnote 1230:
Literally, “holy-bearing.”
Footnote 1231:
Rom. i. 3.
Footnote 1232:
Theodoret, in quoting this passage, reads, “the Godhead and power.”
Footnote 1233:
Matt. iii. 15.
Footnote 1234:
_i.e._ the cross, “fruit” being put for _Christ on the tree_.
Footnote 1235:
Isa. v. 26, xlix. 22.
Footnote 1236:
Col. i. 15.
Footnote 1237:
Rom. i. 3.
Footnote 1238:
Matt. iii. 15.
Footnote 1239:
Literally, “we are.”
Footnote 1240:
Or, “seeing that they are phantasmal and diabolical,” as some render;
but the above is preferable.
Footnote 1241:
John i. 14.
Footnote 1242:
John ii. 19.
Footnote 1243:
John xii. 32.
Footnote 1244:
Prov. ix. 1.
Footnote 1245:
Num. xxi. 9; John iii. 14.
Footnote 1246:
Literally, “in the flesh.”
Footnote 1247:
Literally, “demon.” According to Jerome, this quotation is from the
Gospel of the Nazarenes. Comp. Luke xxiv. 39.
Footnote 1248:
Literally, “above death.”
Footnote 1249:
Literally, “demon.” According to Jerome, this quotation is from the
Gospel of the Nazarenes. Comp. Luke xxiv. 39.
Footnote 1250:
Luke xxiv. 39.
Footnote 1251:
John xx. 27.
Footnote 1252:
John xx. 28.
Footnote 1253:
Acts i. 11.
Footnote 1254:
Rev. i. 7.
Footnote 1255:
Zech. xii. 10.
Footnote 1256:
Or, “mark.”
Footnote 1257:
Comp. Rom. viii. 17.
Footnote 1258:
Comp. Phil. iv. 13.
Footnote 1259:
Or, “foolishly.”
Footnote 1260:
_i.e._ As they imagine Christ to have suffered only in appearance, so
they believe that we suffer in vain.
Footnote 1261:
Literally, “a flesh-bearer.”
Footnote 1262:
Literally, “a death-bearer.”
Footnote 1263:
Literally, “a flesh-bearer.”
Footnote 1264:
Literally, “the glory of the angels.”
Footnote 1265:
Literally, “judgment is to them.”
Footnote 1266:
Matt. xix. 12.
Footnote 1267:
Literally, “the whole is.”
Footnote 1268:
Matt. xix. 12.
Footnote 1269:
Deut. vi. 5.
Footnote 1270:
John xvii. 31.
Footnote 1271:
John xiii. 34; Matt. xxii. 40.
Footnote 1272:
Theodoret, in quoting this passage, reads προσφορὰς, “offering.”
Footnote 1273:
Literally, “die disputing.”
Footnote 1274:
Literally, “to love.” Some think there is a reference to the _agapæ_,
or _love-feasts_.
Footnote 1275:
The reading is περὶ in the one case, and μετά in the other, though the
latter meaning seems preferable. Most of the MSS. of the longer
recension read περί, as in the shorter.
Footnote 1276:
Literally, “perfected.”
Footnote 1277:
Literally, “drove Adam out of.”
Footnote 1278:
Zech. iii. 1.
Footnote 1279:
Luke xxii. 31.
Footnote 1280:
Eph. ii. 2.
Footnote 1281:
Luke xxii. 32.
Footnote 1282:
The reading is περὶ in the one case, and μετά in the other, though the
latter meaning seems preferable. Most of the MSS. of the longer
recension read περί, as in the shorter.
Footnote 1283:
Or, “command.”
Footnote 1284:
Or, “firm.”
Footnote 1285:
Or, “firm.”
Footnote 1286:
Or, “firm.”
Footnote 1287:
Some refer the words to the Lord’s Supper.
Footnote 1288:
Or, “finally.”
Footnote 1289:
Literally, “to know.”
Footnote 1290:
Ps. vi. 5.
Footnote 1291:
Isa. lxii. 11.
Footnote 1292:
Prov. xxiv. 21.
Footnote 1293:
Comp. Heb. x. 29.
Footnote 1294:
Or, “great.”
Footnote 1295:
Matt. x. 41.
Footnote 1296:
Or, “deacons.”
Footnote 1297:
Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap.
ii. vi.
Footnote 1298:
Or, “deacons.”
Footnote 1299:
2 Tim. i. 18.
Footnote 1300:
Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap.
ii. vi.
Footnote 1301:
Literally, “most becoming of God.”
Footnote 1302:
Or, “from any conscience.”
Footnote 1303:
Literally, “God-ambassador.”
Footnote 1304:
Or, “have received.”
Footnote 1305:
Literally, “body.”
Footnote 1306:
Literally, “may glorify with them.”
Footnote 1307:
Or, “think of.”
Footnote 1308:
Or, “from any conscience.”
Footnote 1309:
Literally, “God-ambassador.”
Footnote 1310:
Literally, “body.”
Footnote 1311:
Or, “think of.”
Footnote 1312:
Or, “the ministry.”
Footnote 1313:
Literally, “worthy of God.”
Footnote 1314:
Literally, “most becoming of God.”
Footnote 1315:
Literally, “in the union of God and of you.”
Footnote 1316:
The _deaconesses_ seem to have been called _widows_.
Footnote 1317:
Literally, “the name desired of me.”
THE EPISTLE OF IGNATIUS TO POLYCARP.
SHORTER.
_Ignatius, who is also called Theophorus, to Polycarp, bishop of the
church of the Smyrnæans, or rather, who has, as his own bishop, God the
Father, and the Lord Jesus Christ: [wishes] abundance of happiness._
LONGER.
_Ignatius, bishop of Antioch, and a witness for Jesus Christ, to
Polycarp, bishop of the church of the Smyrnæans, or rather, who has, as
his own bishop, God the Father, and Jesus Christ: [wishes] abundance of
happiness._
CHAP. I.—_Commendation and exhortation._
SHORTER.
Having obtained good proof that thy mind is fixed in God as upon an
immoveable rock, I loudly glorify [His name] that I have been thought
worthy [to behold] thy blameless face,[1318] which may I ever enjoy in
God! I entreat thee, by the grace with which thou art clothed, to press
forward in thy course, and to exhort all that they may be saved.
Maintain thy position with all care, both in the flesh and spirit. Have
a regard to preserve unity, than which nothing is better. Bear with all,
even as the Lord does with thee. Support[1319] all in love, as also thou
doest. Give thyself to prayer without ceasing.[1320] Implore additional
understanding to what thou already hast. Be watchful, possessing a
sleepless spirit. Speak to every man separately, as God enables
thee.[1321] Bear the infirmities of all, as being a perfect athlete [in
the Christian life]: where the labour is great, the gain is all the
more.
LONGER.
Having obtained good proof that thy mind is fixed in God as upon an
immoveable rock, I loudly glorify [His name] that I have been thought
worthy to behold thy blameless face,[1322] which may I ever enjoy in
God! I entreat thee, by the grace with which thou art clothed, to press
forward in thy course, and to exhort all that they may be saved.
Maintain thy position with all care, both in the flesh and spirit. Have
a regard to preserve unity, than which nothing is better. Bear with all,
even as the Lord does with thee. Support[1323] all in love, as also thou
doest. Give thyself to prayer without ceasing.[1324] Implore additional
understanding to what thou already hast. Be watchful, possessing a
sleepless spirit. Speak to every man separately, as God enables
thee.[1325] Bear the infirmities of all, as being a perfect athlete [in
the Christian life], even as does the Lord of all. For says [the
Scripture], “He Himself took our infirmities, and bare our
sicknesses.”[1326] Where the labour is great, the gain is all the more.
CHAP. II.—_Exhortations._
SHORTER.
If thou lovest the good disciples, no thanks are due to thee on that
account; but rather seek by meekness to subdue the more troublesome.
Every kind of wound is not healed with the same plaster. Mitigate
violent attacks [of disease] by gentle applications.[1327] Be in all
things “wise as a serpent, and harmless as a dove.”[1328] For this
purpose thou art composed of both flesh and spirit, that thou mayest
deal tenderly[1329] with those [evils] that present themselves visibly
before thee. And as respects those that are not seen,[1330] pray that
[God] would reveal them unto thee, in order that thou mayest be wanting
in nothing, but mayest abound in every gift. The times call for thee, as
pilots do for the winds, and as one tossed with tempest seeks for the
haven, so that both thou [and those under thy care] may attain to God.
Be sober as an athlete of God: the prize set before thee is immortality
and eternal life, of which thou art also persuaded. In all things may my
soul be for thine,[1331] and my bonds also, which thou hast loved.
LONGER.
If thou lovest the good disciples, no thanks are due to thee on that
account; but rather seek by meekness to subdue the more troublesome.
Every kind of wound is not healed with the same plaster. Mitigate
violent attacks [of disease] by gentle applications.[1332] Be in all
things “wise as a serpent, and harmless always as a dove.”[1333] For
this purpose thou art composed of both soul and body, art both fleshly
and spiritual, that thou mayest correct those [evils] that present
themselves visibly before thee; and as respects those that are not seen,
mayest pray that these should be revealed to thee, so that thou mayest
be wanting in nothing, but mayest abound in every gift. The times call
upon thee to pray. For as the wind aids the pilot of a ship, and as
havens are advantageous for safety to a tempest-tossed vessel, so is
also prayer to thee, in order that thou mayest attain to God. Be sober
as an athlete of God, whose will is immortality and eternal life; of
which thou art also persuaded. In all things may my soul be for
thine,[1334] and my bonds also, which thou hast loved.
CHAP. III.—_Exhortations._
SHORTER.
Let not those who seem worthy of credit, but teach strange
doctrines,[1335] fill thee with apprehension. Stand firm, as does an
anvil which is beaten. It is the part of a noble[1336] athlete to be
wounded, and yet to conquer. And especially, we ought to bear all things
for the sake of God, that He also may bear with us. Be ever becoming
more zealous than what thou art. Weigh carefully the times. Look for Him
who is above all time, eternal and invisible, yet who became visible for
our sakes; impalpable and impassible, yet who became passible on our
account; and who in every kind of way suffered for our sakes.
LONGER.
Let not those who seem worthy of credit, but teach strange
doctrines,[1337] fill thee with apprehension. Stand firm, as does an
anvil which is beaten. It is the part of a noble[1338] athlete to be
wounded, and yet to conquer. And especially we ought to bear all things
for the sake of God, that He also may bear with us, and bring us into
His kingdom. Add more and more to thy diligence; run thy race with
increasing energy; weigh carefully the times. Whilst thou art here, be a
conqueror; for here is the course, and there are the crowns. Look for
Christ, the Son of God; who was before time, yet appeared in time; who
was invisible by nature, yet visible in the flesh; who was impalpable,
and could not be touched, as being without a body, but for our sakes
became such, might be touched and handled in the body; who was
impassible as God, but became passible for our sakes as man; and who in
every kind of way suffered for our sakes.
CHAP. IV.—_Exhortations._
SHORTER.
Let not widows be neglected. Be thou, after the Lord, their
protector[1339] and friend. Let nothing be done without thy consent;
neither do thou anything without the approval of God, which indeed thou
dost not, inasmuch as thou art stedfast. Let your assembling together be
of frequent[1340] occurrence: seek after all by name.[1341] Do not
despise either male or female slaves, yet neither let them be puffed up
with conceit, but rather let them submit themselves[1342] the more, for
the glory of God, that they may obtain from God a better liberty. Let
them not long to be set free [from slavery] at the public expense, that
they be not found slaves to their own desires.
LONGER.
Let not the widows be neglected. Be thou, after the Lord, their
protector and friend. Let nothing be done without thy consent; neither
do thou anything without the approval of God, which indeed thou doest
not. Be thou stedfast. Let your assembling together be of frequent[1343]
occurrence: seek after all by name.[1344] Do not despise either male or
female slaves, yet neither let them be puffed up with conceit, but
rather let them submit themselves[1345] the more, for the glory of God,
that they may obtain from God a better liberty. Let them not wish to be
set free [from slavery] at the public expense, that they be not found
slaves to their own desires.
CHAP. V.—_The duties of husbands and wives._
SHORTER.
Flee evil arts; but all the more discourse in public regarding
them.[1346] Speak to my sisters, that they love the Lord, and be
satisfied with their husbands both in the flesh and spirit. In like
manner also, exhort my brethren, in the name of Jesus Christ, that they
love their wives, even as the Lord the church.[1347] If any one can
continue in a state of purity,[1348] to the honour of Him who is Lord of
the flesh,[1349] let him so remain without boasting. If he begins to
boast, he is undone; and if he reckon himself greater than the bishop,
he is ruined. But it becomes both men and women who marry, to form their
union with the approval of the bishop, that their marriage may be
according to God, and not after their own lust. Let all things be done
to the honour of God.[1350]
LONGER.
Flee evil arts; but all the more discourse in public regarding them.
Speak to my sisters, that they love the Lord, and be satisfied with
their husbands both in the flesh and spirit. In like manner also, exhort
my brethren, in the name of Jesus Christ, that they love their wives,
even as the Lord the church. If any one can continue in a state of
purity,[1351] to the honour of the flesh of the Lord, let him so remain
without boasting. If he shall boast, he is undone; and if he seeks to be
more prominent[1352] than the bishop, he is ruined. But it becomes both
men and women who marry, to form their union with the approval of the
bishop, that their marriage may be according to the Lord, and not after
their own lust. Let all things be done to the honour of God.[1353]
CHAP. VI.—_The duties of the Christian flock._
SHORTER.
Give ye[1354] heed to the bishop, that God also may give heed to you. My
soul be for theirs[1355] that are submissive to the bishop, to the
presbyters, and to the deacons, and may my portion be along with them in
God! Labour together with one another; strive in company together; run
together; suffer together; sleep together; and awake together, as the
stewards, and associates,[1356] and servants of God. Please ye Him under
whom ye fight, and from whom ye receive your wages. Let none of you be
found a deserter. Let your baptism endure as your arms; your faith as
your helmet; your love as your spear; your patience as a complete
panoply. Let your works be the charge[1357] assigned to you, that ye may
receive a worthy recompense. Be long-suffering, therefore, with one
another, in meekness, as God is towards you. May I have joy of you for
ever![1358]
LONGER.
Give ye[1359] heed to the bishop, that God also may give heed to you. My
soul be for theirs[1360] that are submissive to the bishop, to the
presbytery, and to the deacons: may I have my portion with them from
God! Labour together with one another; strive in company together; run
together; suffer together; sleep together; and awake together, as the
stewards, and associates,[1361] and servants of God. Please ye Him under
whom ye fight, and from whom ye shall receive your wages. Let none of
you be found a deserter. Let your baptism endure as your arms; your
faith as your helmet; your love as your spear; your patience as a
complete panoply. Let your works be the charge assigned to you, that you
may obtain for them a most worthy[1362] recompense. Be long-suffering,
therefore, with one another, in meekness, and God shall be so with you.
May I have joy of you for ever!
CHAP. VII.—_Request that Polycarp would send a messenger to Antioch._
SHORTER.
Seeing that the church which is at Antioch in Syria is, as report has
informed me, at peace, through your prayers, I also am the more
encouraged, resting without anxiety in God,[1363] if indeed by means of
suffering I may attain to God, so that, through your prayers, I may be
found a disciple [of Christ].[1364] It is fitting, O Polycarp, most
blessed in God, to assemble a very solemn[1365] council, and to elect
one whom you greatly love, and know to be a man of activity, who may be
designated the messenger of God;[1366] and to bestow on him this honour
that he may go into Syria, and glorify your ever active love to the
praise of Christ. A Christian has not power over himself, but must
always be ready for[1367] the service of God. Now, this work is both
God’s and yours, when ye shall have completed it to His glory.[1368] For
I trust that, through grace, ye are prepared for every good work
pertaining to God. Knowing, therefore, your energetic love of the truth,
I have exhorted you by this brief epistle.
LONGER.
Seeing that the church which is at Antioch in Syria is, as report has
informed me, at peace, through your prayers, I also am the more
encouraged, resting without anxiety in God,[1369] if indeed by means of
suffering I may attain to God, so that, through your prayers, I may be
found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in
God, to assemble a very solemn[1370] council, and to elect one whom you
greatly love, and know to be a man of activity, who may be designated
the messenger of God;[1371] and to bestow on him the honour of going
into Syria, so that, going into Syria, he may glorify your ever active
love to the praise of God. A Christian has not power over himself, but
must always be ready for[1372] the service of God. Now, this work is
both God’s and yours, when ye shall have completed it. For I trust that,
through grace, ye are prepared for every good work pertaining to God.
Knowing your energetic love of the truth, I have exhorted you by this
brief epistle.
CHAP. VIII.—_Let other churches also send to Antioch._
SHORTER.
Inasmuch as I have not been able to write to all the churches, because I
must suddenly sail from Troas to Neapolis, as the will[1373] [of the
emperor] enjoins, [I beg that] thou, as being acquainted with the
purpose[1374] of God, wilt write to the adjacent churches, that they
also may act in like manner, such as are able to do so sending
messengers,[1375] and the others transmitting letters through those
persons who are sent by thee, that thou[1376] mayest be glorified by a
work[1377] which shall be remembered for ever, as indeed thou art worthy
to be. I salute all by name, and in particular the wife of Epitropus,
with all her house and children. I salute Attalus, my beloved. I salute
him who shall be deemed worthy to go [from you] into Syria. Grace shall
be with him for ever, and with Polycarp that sends him. I pray for your
happiness for ever in our God, Jesus Christ, by whom continue ye in the
unity and under the protection of God.[1378] I salute Alce, my dearly
beloved.[1379] Fare ye well in the Lord.
LONGER.
Inasmuch, therefore, as I have not been able to write to all churches,
because I must suddenly sail from Troas to Neapolis, as the will[1380]
[of the emperor] enjoins, [I beg that] thou, as being acquainted with
the purpose[1381] of God, wilt write to the adjacent churches, that they
also may act in like manner, such as are able to do so sending
messengers, and the others transmitting letters through those persons
who are sent by thee, that thou mayest be glorified by a work[1382]
which shall be remembered for ever, as indeed thou art worthy to be. I
salute all by name, and in particular the wife of Epitropus, with all
her house and children. I salute Attalus, my beloved. I salute him who
shall be deemed worthy to go [from you] into Syria. Grace shall be with
him for ever, and with Polycarp that sends him. I pray for your
happiness for ever in our God, Jesus Christ, by whom continue ye in the
unity and under the protection of God. I salute Alce, my dearly
beloved[1383] Amen. Grace [be with you]. Fare ye well in the Lord.
Footnote 1318:
_i.e._ to make personal acquaintance with one esteemed so highly.
Footnote 1319:
Or, “tolerate.”
Footnote 1320:
Comp. 1 Thess. v. 17.
Footnote 1321:
Some read, “according to thy practice.”
Footnote 1322:
_i.e._ to make personal acquaintance with one esteemed so highly.
Footnote 1323:
Or, “tolerate.”
Footnote 1324:
Comp. 1 Thess. v. 17.
Footnote 1325:
Some read, “according to thy practice.”
Footnote 1326:
Matt. viii. 17.
Footnote 1327:
Literally, “paroxysms by embrocations.”
Footnote 1328:
Matt. x. 16.
Footnote 1329:
Literally, “flatter.”
Footnote 1330:
Some refer this to the mysteries of God, and others to things yet
future.
Footnote 1331:
Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
Footnote 1332:
Literally, “paroxysms by embrocations.”
Footnote 1333:
Matt. x. 16.
Footnote 1334:
Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
Footnote 1335:
Comp. 1 Tim. i. 3, vi. 3.
Footnote 1336:
Literally, “great.”
Footnote 1337:
Comp. 1 Tim. i. 3, vi. 3.
Footnote 1338:
Literally, “great.”
Footnote 1339:
The word in the original (φροντιστὴς) denotes one who _thinks_ or
_cares_ for another.
Footnote 1340:
Some refer the words to more _frequent_ meetings, and others to these
meetings being more numerous; no comparison is necessarily implied.
Footnote 1341:
_i.e._ so as to bring them out to the public assembly.
Footnote 1342:
Or, “act the part of slaves.”
Footnote 1343:
Some refer the words to more _frequent_ meetings, and others to these
meetings being more numerous; no comparison is necessarily implied.
Footnote 1344:
_i.e._ so as to bring them out to the public assembly.
Footnote 1345:
Or, “act the part of slaves.”
Footnote 1346:
Some insert μὴ, and render, “rather do not even speak of them.”
Footnote 1347:
Eph. v. 25.
Footnote 1348:
_i.e._ in celibacy.
Footnote 1349:
Some render, “to the honour of the flesh of the Lord,” as in the
longer recension.
Footnote 1350:
Comp. 1 Cor. x. 31.
Footnote 1351:
_i.e._ in celibacy.
Footnote 1352:
Literally, “if he be known beyond the bishop.”
Footnote 1353:
Comp. 1 Cor. x. 31.
Footnote 1354:
As this epistle, though sent to the bishop, was meant to be read to
the people, Ignatius here directly addresses them.
Footnote 1355:
Comp. chap. ii. etc.
Footnote 1356:
Or, “assessors.”
Footnote 1357:
A military reference, simply implying the idea of faithful effort
leading to future reward.
Footnote 1358:
Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
Footnote 1359:
As this epistle, though sent to the bishop, was meant to be read to
the people, Ignatius here directly addresses them.
Footnote 1360:
Comp. chap. ii. etc.
Footnote 1361:
Or, “assessors.”
Footnote 1362:
Literally, “worthy of God.”
Footnote 1363:
Literally, “in freedom from care of God.”
Footnote 1364:
Some read, “in the resurrection.”
Footnote 1365:
Literally, “most befitting God.”
Footnote 1366:
Literally, “God-runner.”
Footnote 1367:
Literally, “at leisure for.”
Footnote 1368:
Literally, “to Him.”
Footnote 1369:
Literally, “in freedom from care of God.”
Footnote 1370:
Literally, “most befitting God.”
Footnote 1371:
Literally, “God-runner.”
Footnote 1372:
Literally, “at leisure for.”
Footnote 1373:
Some suppose the reference to be to the soldiers, or perhaps to God
Himself.
Footnote 1374:
Or, “as possessed of the judgment.”
Footnote 1375:
Literally, “men on foot.”
Footnote 1376:
Some have the plural “ye” here.
Footnote 1377:
Literally, “an eternal work.”
Footnote 1378:
Some propose to read, “and of the bishop.”
Footnote 1379:
Literally, “name desired by me.”
Footnote 1380:
Some suppose the reference to be to the soldiers, or perhaps to God
Himself.
Footnote 1381:
Or, “as possessed of the judgment.”
Footnote 1382:
Literally, “an eternal work.”
Footnote 1383:
Literally, “name desired by me.”
THE EPISTLES OF IGNATIUS AFTER THE SYRIAC VERSION.
INTRODUCTORY NOTICE.
Some account of the discovery of the Syriac version of the Ignatian
Epistles has been already given (p. 141). We have simply to add here a
brief description of the MSS. from which the Syriac text has been
printed. That which is named α by Cureton, contains only the Epistle to
Polycarp, and exhibits the text of that epistle which, after him, we
have followed. He fixes its age somewhere in the first half of the sixth
century, or before the year 550. The second MS., which Cureton refers to
as β, is assigned by him to the seventh or eighth century. It contains
the three Epistles of Ignatius, and furnishes the text here followed in
the Epistles to the Ephesians and Romans. The third MS., which Cureton
quotes as γ, has no date, but, as he tells us, “belonged to the
collection acquired by Moses of Nisibis in A.D. 931, and was written
apparently about three or four centuries earlier.” It contains the three
epistles to Polycarp, the Ephesians, and the Romans. The text of all
these MSS. is in several passages manifestly corrupt, and the
translators appear at times to have mistaken the meaning of the Greek
original.
THE EPISTLE OF IGNATIUS TO POLYCARP.[1384]
_Ignatius, who is [also called] Theophorus, to Polycarp, bishop of
Smyrna, or rather, who has as his own bishop God the Father, and our
Lord Jesus Christ: [wishes] abundance of happiness._
CHAP. I.
Because thy mind is acceptable to me, inasmuch as it is established in
God, as on a rock which is immoveable, I glorify God the more
exceedingly that I have been counted worthy of [seeing] thy face, which
I longed after in God. Now I beseech thee, by the grace with which thou
art clothed, to add [speed] to thy course, and that thou ever pray for
all men that they may be saved, and that thou demand[1385] things which
are befitting, with all assiduity both of the flesh and spirit. Be
studious of unity, than which nothing is more precious. Bear with all
men, even as our Lord beareth with thee. Show patience[1386] with all
men in love, as [indeed] thou doest. Be stedfast in prayer. Ask for more
understanding than that which thou [already] hast. Be watchful, as
possessing a spirit which sleepeth not. Speak with every man according
to the will of God. Bear the infirmities of all men as a perfect
athlete; for where the labour is great, the gain is also great.
CHAP. II.
If thou lovest the good disciples only, thou hast no grace; [but] rather
subdue those that are evil by gentleness. All [sorts of] wounds are not
healed by the same medicine. Mitigate [the pain of] cutting[1387] by
tenderness. Be wise as the serpent in everything, and innocent, with
respect to those things which are requisite, even as the dove. For this
reason thou art [composed] of both flesh and spirit, that thou mayest
entice[1388] those things which are visible before thy face, and mayest
ask, as to those which are concealed from thee, that they [too] may be
revealed to thee, in order that thou be deficient in nothing, and mayest
abound in all gifts. The time demands, even as a pilot does a ship, and
as one who stands exposed to the tempest does a haven, that thou
shouldst be worthy of God. Be thou watchful as an athlete of God. That
which is promised to us is life eternal, which cannot be corrupted, of
which things thou art also persuaded. In everything I will be
instead[1389] of thy soul, and my bonds which thou hast loved.
CHAP. III.
Let not those who seem to be somewhat, and teach strange doctrines,
strike thee with apprehension; but stand thou in the truth, as an
athlete[1390] who is smitten, for it is [the part] of a great athlete to
be smitten, and [yet] conquer. More especially is it fitting that we
should bear everything for the sake of God, that He also may bear us. Be
[still] more diligent than thou yet art. Be discerning of the times.
Look for Him that is above the times, Him who has no times, Him who is
invisible, Him who for our sakes became visible, Him who is impalpable,
Him who is impassible, Him who for our sakes suffered, Him who endured
everything in every form for our sakes.
CHAP. IV.
Let not the widows be overlooked; on account of[1391] our Lord be thou
their guardian, and let nothing be done without thy will; also do thou
nothing without the will of God, as indeed thou doest not. Stand
rightly. Let there be frequent[1392] assemblies: ask every man [to them]
by his name. Despise not slaves, either male or female; but neither let
them be contemptuous, but let them labour the more as for the glory of
God, that they may be counted worthy of a more precious freedom, which
is of God. Let them not desire to be set free out of the common [fund],
lest they be found the slaves of lusts.
CHAP. V.
Flee wicked arts; but all the more discourse regarding them. Speak to my
sisters, that they love in our Lord, and that their husbands be
sufficient for them in the flesh and spirit. Then, again, charge my
brethren in the name of our Lord Jesus Christ, that they love their
wives, as our Lord His church. If any man is able in power to continue
in purity,[1393] to the honour of the flesh of our Lord, let him
continue so without boasting; if he boasts, he is undone; if he become
known apart from the bishop, he has destroyed himself.[1394] It is
becoming, therefore, to men and women who marry, that they marry with
the counsel of the bishop, that the marriage may be in our Lord, and not
in lust. Let everything, therefore, be [done] for the honour of God.
CHAP. VI.
Look ye to the bishop, that God also may look upon you. I will be
instead of the souls of those who are subject to the bishop, and the
presbyters, and the deacons; with them may I have a portion in the
presence of God! Labour together with one another, act as athletes[1395]
together, run together, suffer together, sleep together, rise together.
As stewards of God, and of His household,[1396] and His servants, please
Him and serve Him, that ye may receive from Him the wages [promised].
Let none of you be rebellious. Let your baptism be to you as armour, and
faith as a spear, and love as a helmet, and patience as a panoply. Let
your treasures be your good works, that ye may receive the gift of God,
as is just. Let your spirit be long-suffering towards each other with
meekness, even as God [is] towards you. As for me, I rejoice in you at
all times.
CHAP. VII.
The Christian has not power over himself, but is [ever] ready to be
subject to God.[1397]
CHAP. VIII.
I salute him who is reckoned worthy to go to Antioch in my stead, as I
commanded thee.
Footnote 1384:
The inscription varies in each of the three Syriac MSS., being in the
first, “The Epistle of my lord Ignatius the bishop;” in the second,
“The Epistle of Ignatius;” and in the third, “The Epistle of Ignatius,
bishop of Antioch.”
Footnote 1385:
For “vindicate thy place” in the Greek.
Footnote 1386:
Literally, “draw out thy spirit.”
Footnote 1387:
Cureton observes, as one alternative here, that “the Syrian translator
seems to have read παράξυσμα for παροξυσμοὺς.”
Footnote 1388:
Or, “flatter,” probably meaning to “deal gently with.”
Footnote 1389:
Thus the Syriac renders ἀντίψυχον in the Greek.
Footnote 1390:
The Greek has ἄκμων, “an anvil.”
Footnote 1391:
The Greek has μετά, “after.”
Footnote 1392:
Or, “constant,” “regular.”
Footnote 1393:
_i.e._ “in celibacy.”
Footnote 1394:
Or, “corrupted himself.”
Footnote 1395:
Literally, “make the contest.”
Footnote 1396:
Literally, “sons of His house.”
Footnote 1397:
These are the only parts of chaps. vii. and viii. in the Greek that
are represented in the Syriac.
THE SECOND EPISTLE OF IGNATIUS: TO THE EPHESIANS.[1398]
_Ignatius, who is [also called] Theophorus, to the church which is
blessed in the greatness of God the Father, and perfected; to her who
was selected[1399] from eternity, that she might be at all times for
glory, which abideth, and is unchangeable, and is perfected and chosen
in the purpose of truth by the will of the Father of Jesus Christ our
God; to her who is worthy of happiness; to her who is at Ephesus, in
Jesus Christ, in joy which is unblameable: [wishes] abundance of
happiness_.
CHAP. I.
Inasmuch as your name, which is greatly beloved, is acceptable to me in
God, [your name] which ye have acquired by nature, through a right and
just will, and also by the faith and love of Jesus Christ our Saviour,
and ye are imitators of God, and are fervent in the blood of God, and
have speedily completed a work congenial to you; [for] when ye heard
that I was bound,[1400] so as to be able to do nothing for the sake of
the common name and hope (and I hope, through your prayers, that I may
be devoured by beasts at Rome, so that by means of this of which I have
been accounted worthy, I may be endowed with strength to be a disciple
of God), ye were diligent to come and see me. Seeing, then, that we have
become acquainted with your multitude[1401] in the name of God, by
Onesimus, who is your bishop, in love which is unutterable, whom I pray
that ye love in Jesus Christ our Lord, and that all of you imitate his
example;[1402] for blessed is He who has given you such a bishop, even
as ye deserve [to have].[1403]
CHAP. III.[1404]
But inasmuch as love does not permit me to be silent in regard to you,
on this account I have been forward to entreat of you that ye would be
diligent in the will of God.
CHAP. VIII.[1405]
For, so long as there is not implanted in you any one lust which is able
to torment you, behold, ye live in God. I rejoice in you, and offer
supplication[1406] on account of you, Ephesians, a church which is
renowned in all ages. For those who are carnal are not able to do
spiritual things, nor those that are spiritual carnal things; in like
manner as neither can faith [do] those things which are foreign to
faith, nor want of faith [do] what belongs to faith. For those things
which ye have done in the flesh, even these are spiritual, because ye
have done everything in Jesus Christ.
CHAP. IX.
And ye are prepared for the building of God the Father, and ye are
raised up on high by the instrument of Jesus Christ, which is the cross;
and ye are drawn by the rope, which is the Holy Spirit; and your pulley
is your faith, and your love is the way which leadeth up on high to God.
CHAP. X.
Pray for all men; for there is hope of repentance for them, that they
may be counted worthy of God. By your works especially let them be
instructed. Against their harsh words be ye conciliatory, by meekness of
mind and gentleness. Against their blasphemies do ye give yourselves to
prayer; and against their error be ye armed with faith. Against their
fierceness be ye peaceful and quiet, and be ye not astounded by them.
Let us, then, be imitators of our Lord in meekness, and strive who shall
more especially be injured, and oppressed, and defrauded.
CHAP. XIV.[1407]
The work is not of promise,[1408] unless a man be found in the power of
faith, even to the end.
CHAP. XV.
It is better that a man should be silent while he is something, than
that he should be talking when he is not; that by those things which he
speaks he should act, and by those things of which he is silent he
should be known.
CHAP. XVIII.[1409]
My spirit bows in adoration to the cross, which is a stumbling-block to
those who do not believe, but is to you for salvation and eternal life.
CHAP. XIX.
There was concealed from the ruler of this world the virginity of Mary
and the birth of our Lord, and the three renowned mysteries[1410] which
were done in the tranquillity of God from the star. And here, at the
manifestation of the Son, magic began to be destroyed, and all bonds
were loosed; and the ancient kingdom and the error of evil was
destroyed. Henceforward all things were moved together, and the
destruction of death was devised, and there was the commencement of that
which was perfected in God.
[1411]
Footnote 1398:
Another inscription is, “Epistle the second, which is to the
Ephesians.”
Footnote 1399:
Literally, “separated.”
Footnote 1400:
Literally, “bound from actions.”
Footnote 1401:
Cureton renders, “have received your abundance,” probably referring
the words to gifts sent by the Ephesians to Ignatius.
Footnote 1402:
Literally, “be in his image.”
Footnote 1403:
There is no apodosis, unless it be found in what follows.
Footnote 1404:
The following clause is the whole of chap. iii. in the Greek, which is
represented in the Syriac.
Footnote 1405:
Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
Footnote 1406:
Thus Cureton renders the words, referring in confirmation to the
Peshito version of Phil. i. 4, but the meaning is doubtful.
Footnote 1407:
Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac,
and only these few words of chaps. xiv. and xv. are represented.
Footnote 1408:
The meaning seems to be that mere profession, without continuous
practice, is nothing.
Footnote 1409:
Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
Footnote 1410:
Literally, “the mysteries of the shout.” The meaning is here confused
and obscure. See the Greek.
Footnote 1411:
Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.
THE THIRD EPISTLE OF THE SAME ST IGNATIUS.[1412]
_Ignatius, who is [also called] Theophorus, to the church which has
received grace through the greatness of the Father Most High; to her who
presideth in the place of the region of the Romans, who is worthy of
God, and worthy of life, and happiness, and praise, and remembrance, and
is worthy of prosperity, and presideth in love, and is perfected in the
law of Christ unblameable: [wishes] abundance of peace_.
CHAP. I.
From of old have I prayed to God, that I might be counted worthy to
behold your faces which are worthy of God: now, therefore, being bound
in Jesus Christ, I hope to meet you and salute you, if it be the will
[of God] that I should be accounted worthy to the end. For the beginning
is well arranged, if I be counted worthy to attain to the end, that I
may receive my portion, without hindrance, through suffering. For I am
in fear of your love, lest it should injure me. As to you, indeed, it is
easy for you to do whatsoever ye wish; but as to me, it is difficult for
me to be accounted worthy of God, if indeed ye spare me not.
CHAP. II.
For there is no other time such as this, that I should be accounted
worthy of God; neither will ye, if ye be silent, [ever] be found in a
better work than this. If ye let me alone, I shall be the word of God;
but if ye love my flesh, again am I [only] to myself a voice. Ye cannot
give me anything more precious than this, that I should be sacrificed to
God, while the altar is ready; that ye may be in one concord in love,
and may praise God the Father through Jesus Christ our Lord, because He
has deemed a bishop worthy to be God’s, having called him from the east
to the west. It is good that I should set from the world in God, that I
may rise in Him to life.[1413]
CHAP. III.
Ye have never envied any man. Ye have taught others. Only pray ye for
strength to be given to me from within and from without, that I may not
only speak, but also may be willing, and that I may not merely be called
a Christian, but also may be found to be [one]; for if I am found to be
[so], I may then also be called [so]. Then [indeed] shall I be faithful,
when I am no longer seen in the world. For there is nothing visible that
is good. The work is not [a matter[1414]] of persuasion; but
Christianity is great when the world hateth it.
CHAP. IV.
I write to all the churches, and declare to all men, that I willingly
die for the sake of God, if so be that ye hinder me not. I entreat of
you not to be [affected] towards me with a love which is unseasonable.
Leave me to become [the prey of] the beasts, that by their means I may
be accounted worthy: of God. I am the wheat of God, and by the teeth of
the beasts I shall be ground,[1415] that I may be found the pure bread
of God. Provoke ye greatly[1416] the wild beasts, that they may be for
me a grave, and may leave nothing of my body, in order that, when I have
fallen asleep, I may not be a burden upon any one. Then shall I be in
truth a disciple of Jesus Christ, when the world seeth not even my body.
Entreat of our Lord in my behalf, that through these instruments I may
be found a sacrifice to God. I do not, like Peter and Paul, issue orders
unto you. They are[1417] apostles, but I am one condemned; they indeed
are free, but I am a slave, even until now. But if I suffer, I shall be
the freed-man of Jesus Christ, and I shall rise in Him from the dead,
free. And now being in bonds, I learn to desire nothing.
CHAP. V.
From Syria, and even unto Rome, I am cast among wild beasts, by sea and
by land, by night and by day, being bound between ten leopards, which
are the band of soldiers, who, even when I do good to them, all the more
do evil unto me. I, however, am the rather instructed by their injurious
treatment;[1418] but not on this account am I justified to myself. I
rejoice in the beasts which are prepared for me, and I pray that they
may in haste be found for me; and I will provoke them speedily to devour
me, and not be as those which are afraid of some other men,[1419] and
will not approach them: even should they not be willing to approach me,
I will go with violence against them. Know me from myself what is
expedient for me.[1420] Let no one[1421] envy me of those things which
are seen and which are not seen, that I should be accounted worthy of
Jesus Christ. Fire, and the cross, and the beasts that are prepared,
cutting off of the limbs, and scattering of the bones, and crushing of
the whole body, harsh torments of the devil—let these come upon me,
but[1422] only let me be accounted worthy of Jesus Christ.
CHAP. VI.
The pains of the birth stand over against me.[1423]
CHAP. VII.
And my love is crucified, and there is no fire in me for another love. I
do not desire the food of corruption, neither the lusts of this world. I
seek the bread of God, which is the flesh of Jesus Christ; and I seek
His blood, a drink which is love incorruptible.
CHAP. IX.[1424]
My spirit saluteth you, and the love of the churches which received me
as the name of Jesus Christ; for those also who were near to [my] way in
the flesh, preceded me in every city.
[1425][Now therefore, being about to arrive shortly in Rome, I know many
things in God; but I keep myself within measure, that I may not perish
through boasting: for now it is needful for me to fear the more, and not
pay regard to those who puff me up. For they who say such things to me
scourge me; for I desire to suffer, but I do not know if I am worthy.
For zeal is not visible to many, but with me it has war. I have need,
therefore, of meekness, by which the prince of this world is destroyed.
I am able to write to you of heavenly things, but I fear lest I should
do you an injury. Know me from myself. For I am cautious lest ye should
not be able to receive [such knowledge], and should be perplexed. For
even I, not because I am in bonds, and am able to know heavenly things,
and the places of angels, and the stations of the powers that are seen
and that are not seen, am on this account a disciple; for I am far short
of the perfection which is worthy of God.] Be ye perfectly strong[1426]
in the patience of Jesus Christ our God.
* * * * *
Here end the three epistles of Ignatius, bishop and martyr.
Footnote 1412:
Another inscription is, “The Third Epistle.”
Footnote 1413:
Literally, “in life.”
Footnote 1414:
The meaning is probably similar to that expressed in chap. xiv. of the
Epistle to the Ephesians.
Footnote 1415:
Literally, “I am ground.”
Footnote 1416:
Literally, “with provoking, provoke.”
Footnote 1417:
Literally, “they are who are.”
Footnote 1418:
Literally, “by their injury.”
Footnote 1419:
Literally, “and not as that which is afraid of some other men.” So
Cureton translates, but remarks that the passage is evidently corrupt.
The reference plainly is to the fact that the beasts sometimes refused
to attack their intended victims. See the case of Blandina, as
reported by Eusebius (_Hist. Eccl._ v. 1).
Footnote 1420:
Cureton renders interrogatively, “What is expedient for me?” and
remarks that “the meaning of the Syriac appears to be, ‘I crave your
indulgence to leave the knowledge of what is expedient for me to my
own conscience.’”
Footnote 1421:
Literally, “nothing.”
Footnote 1422:
Literally, “and.”
Footnote 1423:
The Latin version translates the Greek here, “He adds gain to me.”
Footnote 1424:
Chap. viii. of the Greek is entirely omitted in the Syriac.
Footnote 1425:
The following passage is not found in this epistle in the Greek
recensions, but forms, in substance, chaps. iv. and v. of the Epistle
to the Trallians. Diverse views are held by critics as to its proper
place, according to the degree of authority they ascribe to the Syriac
version. Cureton maintains that this passage has been transferred by
the forger of the Epistle to the Trallians, “to give a fair colour to
the fabrication by introducing a part of the genuine writing of
Ignatius;” while Hefele asserts that it is bound by the “closest
connection” to the preceding chapter in the Epistle to the Trallians.
Footnote 1426:
Or, as in the Greek, “Fare ye well, to the end.”
THE MARTYRDOM OF IGNATIUS.
INTRODUCTORY NOTICE.
The following account of the martyrdom of Ignatius professes, in several
passages, to have been written by those who accompanied him on his
voyage to Rome, and were present on the occasion of his death (chaps. v.
vi. vii.). And if the genuineness of this narrative, as well as of the
Ignatian epistles, be admitted, there can be little doubt that the
persons in question were Philo and Agathopus, with Crocus perhaps, all
of whom are mentioned by Ignatius (_Epist. to Smyr._ chap. x.; _to
Philad._ chap. xi.; _to Rom._ chap. x.) as having attended him on that
journey to Rome which resulted in his martyrdom. But doubts have been
started by Daillé and others as to the date and authorship of this
account. Some of these rest upon internal considerations, but the
weightiest objection is found in the fact that no reference to this
narrative is to be traced during the first six centuries of our era.
This is certainly a very suspicious circumstance, and may well give rise
to some hesitation in ascribing the authorship to the immediate
companions and friends of Ignatius. On the other hand, however, this
account of the death of Ignatius is in perfect harmony with the
particulars recounted by Eusebius and Chrysostom regarding him. Its
comparative simplicity, too, is greatly in its favour. It makes no
reference to the legends which by and by connected themselves with the
name of Ignatius. As is well known, he came in course of time to be
identified with the child whom Christ (Matt. xviii. 2) set before His
disciples as a pattern of humility. It was said that the Saviour took
him up in His arms, and that hence Ignatius derived his name of
_Theophorus_; that is, according to the explanation which this legend
gives of the word, _one carried by God_. But in chap. ii. of the
following narrative we find the term explained to mean, “one who has
Christ in his breast;” and this simple explanation, with the entire
silence preserved as to the marvels afterwards connected with the name
of Ignatius, is certainly a strong argument in favour of the early date
and probable genuineness of the account. Some critics, such as Usher and
Grabe, have reckoned the latter part of the narrative spurious, while
accepting the former; but there appears to be a unity about it which
requires us either to accept it _in toto_, or to reject it altogether.
THE MARTYRDOM OF IGNATIUS.
CHAP. I.—_Desire of Ignatius for martyrdom._
When Trajan, not long since,[1427] succeeded to the empire of the
Romans, Ignatius, the disciple of John the apostle, a man in all
respects of an apostolic character, governed the church of the
Antiochians with great care, having with difficulty escaped the former
storms of the many persecutions under Domitian, inasmuch as, like a good
pilot, by the helm of prayer and fasting, by the earnestness of his
teaching, and by his [constant[1428]] spiritual labour, he resisted the
flood that rolled against him, fearing [only] lest he should lose any of
those who were deficient in courage, or apt to suffer from their
simplicity.[1429] Wherefore he rejoiced over the tranquil state of the
church, when the persecution ceased for a little time, but was grieved
as to himself, that he had not yet attained to a true love to Christ,
nor reached the perfect rank of a disciple. For he inwardly reflected,
that the confession which is made by martyrdom, would bring him into a
yet more intimate relation to the Lord. Wherefore, continuing a few
years longer with the church, and, like a divine lamp, enlightening
every one’s understanding by his expositions of the [Holy[1430]]
Scriptures, he [at length] attained the object of his desire.
CHAP. II.—_Ignatius is condemned by Trajan._
For Trajan, in the ninth[1431] year of his reign, being lifted up [with
pride], after the victory he had gained over the Scythians and Dacians,
and many other nations, and thinking that the religious body of the
Christians were yet wanting to complete the subjugation of all things to
himself, and [thereupon] threatening them with persecution unless they
should agree to[1432] worship dæmons, as did all other nations, thus
compelled[1433] all who were living godly lives either to sacrifice [to
idols] or die. Wherefore the noble soldier of Christ [Ignatius], being
in fear for the church of the Antiochians, was, in accordance with his
own desire, brought before Trajan, who was at that time staying at
Antioch, but was in haste [to set forth] against Armenia and the
Parthians. And when he was set before the emperor Trajan, [that prince]
said unto him, “Who art thou, wicked wretch,[1434] who settest[1435]
thyself to transgress our commands, and persuadest others to do the
same, so that they should miserably perish?” Ignatius replied, “No one
ought to call Theophorus[1436] wicked; for all evil spirits[1437] have
departed from the servants of God. But if, because I am an enemy to
these [spirits], you call me wicked in respect to them, I quite agree
with you; for inasmuch as I have Christ the King of heaven [within me],
I destroy all the devices of these [evil spirits].” Trajan answered,
“And who is Theophorus?” Ignatius replied, “He who has Christ within his
breast.” Trajan said, “Do _we_ not then seem to you to have the gods in
our mind, whose assistance we enjoy in fighting against our enemies?”
Ignatius answered, “Thou art in error when thou callest the dæmons of
the nations gods. For there is but one God, who made heaven, and earth,
and the sea, and all that are in them; and one Jesus Christ, the
only-begotten Son of God, whose kingdom may I enjoy.” Trajan said, “Do
you mean him who was crucified under Pontius Pilate?” Ignatius replied,
“I mean Him who crucified my sin, with him who was the inventor of
it,[1438] and who has condemned [and cast down] all the deceit and
malice of the devil under the feet of those who carry Him in their
heart.” Trajan said, “Dost thou then carry within thee Him that was
crucified?” Ignatius replied, “Truly so; for it is written, ‘I will
dwell in them, and walk in them.’”[1439] Then Trajan pronounced sentence
as follows: “We command that Ignatius, who affirms that he carries about
within him Him that was crucified, be bound by soldiers, and carried to
the great [city] Rome, there to be devoured by the beasts, for the
gratification of the people.” When the holy martyr heard this sentence,
he cried out with joy, “I thank thee, O Lord, that Thou hast vouchsafed
to honour me with a perfect love towards Thee, and hast made me to be
bound with iron chains, like[1440] Thy Apostle Paul.” Having spoken
thus, he then, with delight, clasped the chains about him; and when he
had first prayed for the church, and commended it with tears to the
Lord, he was hurried away by the savage[1441] cruelty of the soldiers,
like a distinguished ram, the leader of a goodly flock, that he might be
carried to Rome, there to furnish food to the bloodthirsty beasts.
CHAP. III.—_Ignatius sails to Smyrna._
Wherefore, with great alacrity and joy, through his desire to suffer, he
came down from Antioch to Seleucia, from which place he set sail. And
after a great deal of suffering he came to Smyrna, where he disembarked
with great joy, and hastened to see the holy Polycarp, [formerly] his
fellow-disciple, and [now] bishop of Smyrna. For they had both, in old
times, been disciples of St John the apostle. Being then brought to him,
and having communicated to him some spiritual gifts, and glorying in his
bonds, he entreated of him to labour[1442] along with him for the
fulfilment of his desire; earnestly indeed asking this of the whole
church (for the cities and churches of Asia had welcomed[1443] the holy
man through their bishops, and presbyters, and deacons, all hastening to
meet him, if by any means they might receive from him some[1444]
spiritual gift), but above all, the holy Polycarp, that, by means of the
wild beasts, he soon disappearing from this world, might be manifested
before the face of Christ.
CHAP. IV.—_Ignatius writes to the churches._
And these things he thus spake, and thus testified, extending his love
to Christ so far as one who was about to[1445] secure heaven through his
good confession, and the earnestness of those who joined their prayers
to his in regard to his [approaching] conflict; and to give a recompense
to the churches, who came to meet him through their rulers,
sending[1446] letters of thanksgiving to them, which dropped spiritual
grace, along with prayer and exhortation. Wherefore, seeing all men so
kindly affected towards him, and fearing lest the love of the
brotherhood should hinder his zeal towards the Lord,[1447] while a fair
door of suffering martyrdom was opened to him, he wrote to the church of
the Romans the epistle which is here subjoined.
(See the epistle as formerly given, pp. 205-220.)
CHAP. V.—_Ignatius is brought to Rome._
Having therefore, by means of this epistle, settled,[1448] as he wished,
those of the brethren at Rome who were unwilling [for his martyrdom];
and setting sail from Smyrna (for Christophorus was pressed by the
soldiers to hasten to the public spectacles in the mighty [city] Rome,
that, being given up to the wild beasts in the sight of the Roman
people, he might attain to the crown for which he strove), he [next]
landed at Troas. Then, going on from that place to Neapolis, he went [on
foot] by Philippi through Macedonia, and on to that part of Epirus which
is near Epidaumus; and finding a ship in one of the seaports, he sailed
over the Adriatic Sea, and entering from it on the Tyrrhene, he passed
by the various islands and cities, until, when Puteoli came in sight, he
was eager there to disembark, having a desire to tread in the footsteps
of the Apostle Paul.[1449] But a violent wind arising did not suffer him
to do so, the ship being driven rapidly forwards;[1450] and, simply
expressing his delight[1451] over the love of the brethren in that
place, he sailed by. Wherefore, continuing to enjoy fair winds, we were
reluctantly hurried on in one day and a night, mourning [as we did] over
the coming departure from us of this righteous man. But to him this
happened just as he wished, since he was in haste as soon as possible to
leave this world, that he might attain to the Lord whom he loved.
Sailing then into the Roman harbour, and the unhallowed sports being
just about to close, the soldiers began to be annoyed at our slowness,
but the bishop rejoicingly yielded to their urgency.
CHAP. VI.—_Ignatius is devoured by the beasts at Rome._
They pushed forth therefore from the place which is called Portus; and
(the[1452] fame of all relating to the holy martyr being already spread
abroad) we met the brethren full of fear and joy; rejoicing indeed
because they were thought worthy to meet with Theophorus, but struck
with fear because so eminent a man was being led to death. Now he
enjoined some to keep silence who, in their fervent zeal, were
saying[1453] that they would appease the people, so that they should not
demand the destruction of this just one. He being immediately aware of
this through the Spirit,[1454] and having saluted them all, and begged
of them to show a true affection towards him, and having dwelt [on this
point] at greater length than in his epistle,[1455] and having persuaded
them not to envy him hastening to the Lord, he then, after he had, with
all the brethren kneeling [beside him], entreated the Son of God in
behalf of the churches, that a stop might be put to the persecution, and
that mutual love might continue among the brethren, was led with all
haste into the amphitheatre. Then, being immediately thrown in,
according to the command of Cæsar given some time ago, the public
spectacles being just about to close (for it was then a solemn day, as
they deemed it, being that which is called the thirteenth[1456] in the
Roman tongue, on which the people were wont to assemble in more than
ordinary numbers[1457]), he was thus cast to the wild beasts close
beside the temple,[1458] that so by them the desire of the holy martyr
Ignatius should be fulfilled, according to that which is written, “The
desire of the righteous is acceptable[1459] [to God],” to the effect
that he might not be troublesome to any of the brethren by the gathering
of his remains, even as he had in his epistle expressed a wish
beforehand that so his end might be. For only the harder portions of his
holy remains were left, which were conveyed to Antioch and wrapped[1460]
in linen, as an inestimable treasure left to the holy church by the
grace which was in the martyr.
CHAP. VII.—_Ignatius appears in a vision after his death._
Now these things took place on the thirteenth day before the Calends of
January, that is, on the twentieth of December, Sura and Senecio being
then the consuls of the Romans for the second time. Having ourselves
been eye-witnesses of these things, and having spent the whole night in
tears within the house, and having entreated the Lord, with bended knees
and much prayer, that He would give us weak men full assurance
respecting the things which were done,[1461] it came to pass, on our
falling into a brief slumber, that some of us saw the blessed Ignatius
suddenly standing by us and embracing us, while others beheld him again
praying for us, and others still saw him dropping with sweat, as if he
had just come from his great labour, and standing by the Lord. When,
therefore, we had with great joy witnessed these things, and had
compared our several visions[1462] together, we sang praise to God, the
giver of all good things, and expressed our sense of the happiness of
the holy [martyr]; and now we have made known to you both the day and
the time [when these things happened], that, assembling ourselves
together according to the time of his martyrdom, we may have fellowship
with the champion and noble martyr of Christ, who trode under foot the
devil, and perfected the course which, out of love to Christ, he had
desired, in Christ Jesus our Lord; by whom, and with whom, be glory and
power to the Father, with the Holy Spirit, for evermore! Amen.
Footnote 1427:
The date of Trajan’s accession was A.D. 98.
Footnote 1428:
The text here is somewhat doubtful.
Footnote 1429:
Literally, “any of the faint-hearted and more guileless.”
Footnote 1430:
This word is of doubtful authority.
Footnote 1431:
The numeral is uncertain. In the old Latin version we find “the
fourth,” which Grabe has corrected into the nineteenth. The choice
lies between “ninth” and “nineteenth,” _i.e._ A.D. 107 or 116.
Footnote 1432:
Literally, “would choose to submit to.”
Footnote 1433:
Some read, “fear compelled.”
Footnote 1434:
Literally, “evil-dæmon.”
Footnote 1435:
Literally, “art zealous.”
Footnote 1436:
Or, “one who carries God.”
Footnote 1437:
Literally, “the dæmons.”
Footnote 1438:
The Latin version reads, “Him who bore my sin, with its inventor, upon
the cross.”
Footnote 1439:
2 Cor. vi. 16.
Footnote 1440:
Literally, “with.”
Footnote 1441:
Or, “beast-like.”
Footnote 1442:
It is doubtful if this clause should be referred to Polycarp.
Footnote 1443:
Or, “received.”
Footnote 1444:
Literally, “a portion of.”
Footnote 1445:
The Latin version has, “that he was to.”
Footnote 1446:
The punctuation and construction are here doubtful.
Footnote 1447:
Or, “should prevent him from hastening to the Lord.”
Footnote 1448:
Or, “corrected.”
Footnote 1449:
Comp. Acts xxviii. 13, 14.
Footnote 1450:
Literally, “the ship being driven onwards from the stern.”
Footnote 1451:
Literally, “declaring happy.”
Footnote 1452:
Literally, “for the.”
Footnote 1453:
Literally, “boiling, and saying.”
Footnote 1454:
Or, “in spirit.”
Footnote 1455:
_i.e._ in his Epistle to the Romans.
Footnote 1456:
The Saturnalia were then celebrated.
Footnote 1457:
Literally, “they came together zealously.”
Footnote 1458:
The amphitheatre itself was sacred to several of the gods.
Footnote 1459:
Prov. x. 24.
Footnote 1460:
Or “deposited.”
Footnote 1461:
To the effect, viz., that the martyrdom of Ignatius had been
acceptable to God.
Footnote 1462:
Literally, “the visions of the dreams.”
THE EPISTLE TO DIOGNETUS.
Introductory Notice.
The following interesting and eloquent epistle is anonymous, and we have
no clue whatever as to its author. For a considerable period after its
publication in 1592, it was generally ascribed to Justin Martyr. In
recent times Otto has inserted it among the works of that writer, but
Semisch and others contend that it cannot possibly be his. In dealing
with this question, we depend entirely upon the internal evidence, no
statement as to the authorship of the epistle having descended to us
from antiquity. And it can scarcely be denied that the whole tone of the
epistle, as well as special passages which it contains, points to some
other writer than Justin. Accordingly, critics are now for the most part
agreed that it is not his, and that it must be ascribed to one who lived
at a still earlier date in the history of the church. Several internal
arguments have been brought forward in favour of this opinion. Supposing
chap. xi. to be genuine, it has been supported by the fact that the
writer there styles himself “a disciple of the apostles.” But there is
great suspicion that the two concluding chapters are spurious; and even
though admitted to be genuine, the expression quoted evidently admits of
a different explanation from that which implies the writer’s personal
acquaintance with the apostles: it might, indeed, be adopted by one even
at the present day. More weight is to be attached to those passages in
which the writer speaks of Christianity as still being a _new_ thing in
the world. Expressions to this effect occur in several places (chap. i.
ii. ix.), and seem to imply that the author lived very little, if at
all, after the apostolic age. There is certainly nothing in the epistle
which is inconsistent with this opinion; and we may therefore believe,
that in this beautiful composition we possess a genuine production of
some apostolic man who lived not later than the beginning of the second
century.
The names of Clement of Rome and of Apollos have both been suggested as
those of the probable author. Such opinions, however, are pure fancies,
which it is perhaps impossible to refute, but which rest on nothing more
than conjecture. Nor can a single word be said as to the person named
Diognetus, to whom the letter is addressed. We must be content to leave
both points in hopeless obscurity, and simply accept the epistle as
written by an earnest and intelligent Christian to a sincere inquirer
among the Gentiles, towards the close of the apostolic age.
It is much to be regretted that the text is often so very doubtful. Only
three MSS. of the epistle, all probably exhibiting the same original
text, are known to exist; and in not a few passages the readings are, in
consequence, very defective and obscure. But notwithstanding this
drawback, and the difficulty of representing the full force and elegance
of the original, this epistle, as now presented to the English reader,
can hardly fail to excite both his deepest interest and admiration.
THE EPISTLE TO DIOGNETUS.
CHAP. I.—_Occasion of the Epistle._
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,[1463] 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; and why, in fine, this new kind or practice
[of piety] has only now entered into the world,[1464] and not long ago;
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,[1465] and to you so to hear, that I
who speak may have no cause of regret for having done so.
CHAP. II.—_The vanity of idols._
Come, then, after you have freed[1466] yourself from all prejudices
possessing your mind, and laid aside what you have been accustomed to,
as something apt to deceive[1467] 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[1468] of those whom ye declare and deem to be
gods. Is not one of them a stone similar to that on which we tread?
Is[1469] 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? Are they
not fabricated by means of iron and fire? Did not the sculptor fashion
one of them, the brazier a second, the silversmith a third, and the
potter a fourth? 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[1470] 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? 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.
For this reason ye hate the Christians, because they do not deem _these_
to be gods. But do not ye yourselves, who now think and suppose [such to
be gods], much more cast contempt upon them than they [the Christians
do]? Do ye not much more mock and insult them, when ye worship those
that are made of stone and earthenware, without appointing any persons
to guard them; but those made of silver and gold ye shut up by night,
and appoint watchers to look after them by day, lest they be stolen? And
by those gifts which ye mean to present to them, do ye not, if they are
possessed of sense, rather punish [than honour] them? But if, on the
other hand, they are destitute of sense, ye convict them of this fact,
while ye worship them with blood and the smoke of sacrifices. Let any
one of you suffer such indignities![1471] Let any one of you endure to
have such things done to himself! But not a single human being will,
unless compelled to it, endure such treatment, since he is endowed with
sense and reason. A stone, however, readily bears it, seeing it is
insensible. Certainly you do not show [by your[1472] conduct] that he
[your God] is possessed of sense. And as to the fact that Christians are
not accustomed to serve such gods, I might easily find many other things
to say; but if even what has been said does not seem to any one
sufficient, I deem it idle to say anything further.
CHAP. III.—_Superstitions of the Jews._
And next, I imagine that you are most desirous of hearing something on
this point, that the Christians do not observe the same forms of divine
worship as do the Jews. The Jews, then, if they abstain from the kind of
service above described, and deem it proper to worship one God as being
Lord of all, [are right]; but if they offer Him worship in the way which
we have described, they greatly err. For while the Gentiles, by offering
such things to those that are destitute of sense and hearing, furnish an
example of madness; they, on the other hand, by thinking to offer these
things to God as if He needed them, might justly reckon it rather an act
of folly than of divine worship. For He that made heaven and earth, and
all that is therein, and gives to us all the things of which we stand in
need, certainly requires none of those things which He Himself bestows
on such as think of furnishing them to Him. But those who imagine that,
by means of blood, and the smoke of sacrifices and burnt-offerings, they
offer sacrifices [acceptable] to Him, and that by such honours they show
Him respect,—these, by[1473] supposing that they can give anything to
Him who stands in need of nothing, appear to me in no respect to differ
from those who studiously confer the same honour on things destitute of
sense, and which therefore are unable to enjoy such honours.
CHAP. IV.—_The other observances of the Jews._
But as to their scrupulosity concerning meats, and their superstition as
respects the Sabbaths, and their boasting about circumcision, and their
fancies about fasting and the new moons, which are utterly ridiculous
and unworthy of notice,—I do not[1474] think that you require to learn
anything from me. For, to accept some of those things which have been
formed by God for the use of men as properly formed, and to reject
others as useless and redundant,—how can this be lawful? And to speak
falsely of God, as if He forbade us to do what is good on the
Sabbath-days,—how is not this impious? And to glory in the
circumcision[1475] of the flesh as a proof of election, and as if, on
account of it, they were specially beloved by God,—how is it not a
subject of ridicule? And as to their observing months and days,[1476] as
if waiting upon[1477] the stars and the moon, and their
distributing,[1478] according to their own tendencies, the appointments
of God, and the vicissitudes of the seasons, some for festivities,[1479]
and others for mourning,—who would deem this a part of divine worship,
and not much rather a manifestation of folly? I suppose, then, you are
sufficiently convinced that the Christians properly abstain from the
vanity and error common [to both Jews and Gentiles], and from the
busy-body spirit and vain boasting of the Jews; but you must not hope to
learn the mystery of their peculiar mode of worshipping God from any
mortal.
CHAP. V.—_The manners of the Christians._
For the Christians are distinguished from other men neither by country,
nor language, nor the customs which they observe. For they neither
inhabit cities of their own, nor employ a peculiar form of speech, nor
lead a life which is marked out by any singularity. The course of
conduct which they follow has not been devised by any speculation or
deliberation of inquisitive men; nor do they, like some, proclaim
themselves the advocates of any merely human doctrines. But, inhabiting
Greek as well as barbarian cities, according as the lot of each of them
has determined, and following the customs of the natives in respect to
clothing, food, and the rest of their ordinary conduct, they display to
us their wonderful and confessedly striking[1480] method of life. They
dwell in their own countries, but simply as sojourners. As citizens,
they share in all things with others, and yet endure all things as if
foreigners. Every foreign land is to them as their native country, and
every land of their birth as a land of strangers. They marry, as do all
[others]; they beget children; but they do not destroy their
offspring.[1481] They have a common table, but not a common bed.[1482]
They are in the flesh, but they do not live after the flesh.[1483] They
pass their days on earth, but they are citizens of heaven.[1484] They
obey the prescribed laws, and at the same time surpass the laws by their
lives. They love all men, and are persecuted by all. They are unknown
and condemned; they are put to death, and restored to life.[1485] They
are poor, yet make many rich;[1486] they are in lack of all things, and
yet abound in all; they are dishonoured, and yet in their very dishonour
are glorified. They are evil spoken of, and yet are justified; they are
reviled, and bless;[1487] they are insulted, and repay the insult with
honour; they do good, yet are punished as evil-doers. When punished,
they rejoice as if quickened into life; they are assailed by the Jews as
foreigners, and are persecuted by the Greeks; yet those who hate them
are unable to assign any reason for their hatred.
CHAP. VI.—_The relation of Christians to the world._
To sum up all in one word—what the soul is in the body, that are
Christians in the world. The soul is dispersed through all the members
of the body, and Christians are scattered through all the cities of the
world. The soul dwells in the body, yet is not of the body; and
Christians dwell in the world, yet are not of the world.[1488] The
invisible soul is guarded by the visible body, and Christians are known
indeed to be in the world, but their godliness remains invisible. The
flesh hates the soul, and wars against it,[1489] though itself suffering
no injury, because it is prevented from enjoying pleasures; the world
also hates the Christians, though in no-wise injured, because they
abjure pleasures. The soul loves the flesh that hates it, and [loves
also] the members; Christians likewise love those that hate them. The
soul is imprisoned in the body, yet preserves[1490] that very body; and
Christians are confined in the world as in a prison, and yet they are
the preservers of the world. The immortal soul dwells in a mortal
tabernacle; and Christians dwell as sojourners in corruptible [bodies],
looking for an incorruptible dwelling[1491] in the heavens. The soul,
when but ill-provided with food and drink, becomes better; in like
manner, the Christians, though subjected day by day to punishment,
increase the more in number.[1492] God has assigned them this
illustrious position, which it were unlawful for them to forsake.
CHAP. VII.—_The manifestation of Christ._
For, as I said, this was no mere earthly invention which was delivered
to them, nor is it a mere human system of opinion, which they judge it
right to preserve so carefully, nor has a dispensation of mere human
mysteries been committed to them, but truly God Himself, who is
almighty, the Creator of all things, and invisible, has sent from
heaven, and placed among men, [Him who is] the truth, and the holy and
incomprehensible Word, and has firmly established Him in their hearts.
He did not, as one might have imagined, send to men any servant, or
angel, or ruler, or any one of those who bear sway over earthly things,
or one of those to whom the government of things in the heavens has been
entrusted, but the very Creator and Fashioner of all things—by whom He
made the heavens—by whom he enclosed the sea within its proper
bounds—whose ordinances[1493] all the stars[1494] faithfully
observe—from whom the sun[1495] has received the measure of his daily
course to be observed[1496]—whom the moon obeys, being commanded to
shine in the night, and whom the stars also obey, following the moon in
her course; by whom all things have been arranged, and placed within
their proper limits, and to whom all are subject—the heavens and the
things that are therein, the earth and the things that are therein, the
sea and the things that are therein—fire, air, and the abyss—the things
which are in the heights, the things which are in the depths, and the
things which lie between. This [messenger] He sent to them. Was it then,
as one[1497] might conceive, for the purpose of exercising tyranny, or
of inspiring fear and terror? By no means, but under the influence of
clemency and meekness. As a king sends his son, who is also a king, so
sent He Him; as God[1498] He sent Him; as to men He sent Him; as a
Saviour He sent Him, and as seeking to persuade, not to compel us; for
violence has no place in the character of God. As calling us He sent
Him, not as vengefully pursuing us; as loving us He sent Him, not as
judging us. For He will yet send Him to judge us, and who shall endure
His appearing?[1499] ... Do you not see them exposed to wild beasts,
that they may be persuaded to deny the Lord, and yet not overcome? Do
you not see that the more of them that are punished, the greater becomes
the number of the rest? This does not seem to be the work of man: this
is the power of God; these are the evidences of His manifestation.
CHAP. VIII.—_The miserable state of men before the coming of the Word._
For, who of men at all understood before His coming what God is? Do you
accept of the vain and silly doctrines of those who are deemed
trustworthy philosophers? of whom some said that fire was God, calling
that God to which they themselves were by and by to come; and some
water; and others some other of the elements formed by God. But if any
one of these theories be worthy of approbation, every one of the rest of
created things might also be declared to be God. But such declarations
are simply the startling and erroneous utterances of deceivers;[1500]
and no man has either seen Him, or made Him known,[1501] but He has
revealed Himself. And He has manifested Himself through faith, to which
alone it is given to behold God. For God, the Lord and Fashioner of all
things, who made all things, and assigned them their several positions,
proved Himself not merely a friend of mankind, but also long-suffering
[in His dealings with them]. Yea, he was always of such a character, and
still is, and will ever be, kind and good, and free from wrath, and
true, and the only one who is [absolutely] good;[1502] and He formed in
His mind a great and unspeakable conception, which He communicated to
His Son alone. As long, then, as He held and preserved His own wise
counsel in concealment,[1503] he appeared to neglect us, and to have no
care over us. But after He revealed and laid open, through His beloved
Son, the things which had been prepared from the beginning, He conferred
every blessing[1504] all at once upon us, so that we should both share
in His benefits, and see and be active[1505] [in His service]. Who of us
would ever have expected these things? He was aware, then, of all things
in His own mind, along with His Son, according to the relation[1506]
subsisting between them.
CHAP. IX.—_Why the Son was sent so late._
As long then as the former time[1507] endured, He permitted us to be
borne along by unruly impulses, being drawn away by the desire of
pleasure and various lusts. This was not that He at all delighted in our
sins, but that He simply endured them; nor that He approved the time of
working iniquity which then was, but that He sought to form a mind
conscious of righteousness,[1508] so that being convinced in that time
of our unworthiness of attaining life through our own works, it should
now, through the kindness of God, be vouchsafed to us; and having made
it manifest that in ourselves we were unable to enter into the kingdom
of God, we might through the power of God be made able. But when our
wickedness had reached its height, and it had been clearly shown that
its reward,[1509] punishment and death, was impending over us; and when
the time had come which God had before appointed for manifesting His own
kindness and power, how[1510] the one love of God, through exceeding
regard for men, did not regard us with hatred, nor thrust us away, nor
remember our iniquity against us, but showed great long-suffering, and
bore with us,[1511] He Himself took on Him the burden of our iniquities,
He gave His own Son as a ransom for us, the holy One for transgressors,
the blameless One for the wicked, the righteous One for the unrighteous,
the incorruptible One for the corruptible, the immortal One for them
that are mortal. For what other thing was capable of covering our sins
than His righteousness? By what other one was it possible that we, the
wicked and ungodly, could be justified, than by the only Son of God? O
sweet exchange! O unsearchable operation! O benefits surpassing all
expectation! that the wickedness of many should be hid in a single
righteous One, and that the righteousness of One should justify many
transgressors! Having therefore convinced us in the former time[1512]
that our nature was unable to attain to life, and having now revealed
the Saviour who is able to save even those things which it was
[formerly] impossible to save, by both these facts He desired to lead us
to trust in His kindness, to esteem Him our Nourisher, Father, Teacher,
Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life,
so that we should not be anxious[1513] concerning clothing and food.
CHAP. X.—_The blessings that will flow from faith._
If you also desire [to possess] this faith, you likewise shall receive
first of all the knowledge of the Father.[1514] For God has loved
mankind, on whose account He made the world, to whom He rendered subject
all the things that are in it,[1515] to whom He gave reason and
understanding, to whom alone He imparted the privilege of looking
upwards to Himself, whom He formed after His own image, to whom He sent
His only-begotten Son, to whom He has promised a kingdom in heaven, and
will give it to those who have loved Him. And when you have attained
this knowledge, with what joy do you think you will be filled? Or, how
will you love Him who has first so loved you? And if you love Him, you
will be an imitator of His kindness. And do not wonder that a man may
become an imitator of God. He can, if he is willing. For it is not by
ruling over his neighbours, or by seeking to hold the supremacy over
those that are weaker, or by being rich, and showing violence towards
those that are inferior, that happiness is found; nor can any one by
these things become an imitator of God. But these things do not at all
constitute His majesty. On the contrary he who takes upon himself the
burden of his neighbour; he who, in whatsoever respect he may be
superior, is ready to benefit another who is deficient; he who,
whatsoever things he has received from God, by distributing these to the
needy, becomes a god to those who receive [his benefits]: he is an
imitator of God. Then thou shalt see, while still on earth, that God in
the heavens rules over [the universe]; then thou shalt begin to speak
the mysteries of God; then shalt thou both love and admire those that
suffer punishment because they will not deny God; then shalt thou
condemn the deceit and error of the world when thou shalt know what it
is to live truly in heaven, when thou shalt despise that which is here
esteemed to be death, when thou shalt fear what is truly death, which is
reserved for those who shall be condemned to the eternal fire, which
shall afflict those even to the end that are committed to it. Then shalt
thou admire those who for righteousness’ sake endure the fire that is
but for a moment, and shalt count them happy when thou shalt know [the
nature of] that fire.
CHAP. XI.—_These things are worthy to be known and believed._
I do not speak of things strange to me, nor do I aim at anything
inconsistent with right reason;[1516] but having been a disciple of the
apostles, I am become a teacher of the Gentiles. I minister the things
delivered to me to those that are disciples worthy of the truth. For who
that is rightly taught and begotten by the loving[1517] Word, would not
seek to learn accurately the things which have been clearly shown by the
Word to His disciples, to whom the Word being manifested has revealed
them, speaking plainly [to them], not understood indeed by the
unbelieving, but conversing with the disciples, who, being esteemed
faithful by Him, acquired a knowledge of the mysteries of the Father?
For which[1518] reason He sent the Word, that He might be manifested to
the world; and He, being despised by the people [of the Jews], was, when
preached by the apostles, believed on by the Gentiles. This is He who
was from the beginning, who appeared as if new, and was found old, and
yet who is ever born afresh in the hearts of the saints. This is He who,
being from everlasting, is to-day called[1519] the Son; through whom the
church is enriched, and grace, widely spread, increases in the saints,
furnishing understanding, revealing mysteries, announcing times,
rejoicing over the faithful, giving[1520] to those that seek, by whom
the limits of faith are not broken through, nor the boundaries set by
the fathers passed over. Then the fear of the law is chanted, and the
grace of the prophets is known, and the faith of the gospels is
established, and the tradition of the apostles is preserved, and the
grace of the church exults; which grace if you grieve not, you shall
know those things which the Word teaches, by whom He wills, and when He
pleases. For whatever things we are moved to utter by the will of the
Word commanding us, we communicate to you with pains, and from a love of
the things that have been revealed to us.
CHAP. XII.—_The importance of knowledge to true spiritual life._
When you have read and carefully listened to these things, you shall
know what God bestows on such as rightly love Him, being made [as ye
are] a paradise of delight, presenting[1521] in yourselves a tree
bearing all kinds of produce and flourishing well, being adorned with
various fruits. For in this place[1522] the tree of knowledge and the
tree of life have been planted; but it is not the tree of knowledge that
destroys—it is disobedience that proves destructive. Nor truly are those
words without significance which are written, how God from the beginning
planted the tree of life in the midst of paradise, revealing through
knowledge the way to life,[1523] and when those who were first formed
did not use this [knowledge] properly, they were, through the fraud of
the serpent, stripped naked.[1524] For neither can life exist without
knowledge, nor is knowledge secure without life. Wherefore both were
planted close together. The apostle, perceiving the force [of this
conjunction], and blaming that knowledge which, without true doctrine,
is admitted to influence life,[1525] declares, “Knowledge puffeth up,
but love edifieth.” For he who thinks he knows anything without true
knowledge, and such as is witnessed to by life, knows nothing, but is
deceived by the serpent, as not[1526] loving life. But he who combines
knowledge with fear, and seeks after life, plants in hope, looking for
fruit. Let your heart be your wisdom; and let your life be true
knowledge[1527] inwardly received. Bearing this tree and displaying its
fruit, thou shalt always gather[1528] in those things which are desired
by God, which the serpent cannot reach, and to which deception does not
approach; nor is Eve then corrupted,[1529] but is trusted as a virgin;
and salvation is manifested, and the apostles are filled with
understanding, and the passover of the Lord advances, and the choirs are
gathered together, and are arranged in proper order, and the Word
rejoices in teaching the saints,—by whom the Father is glorified: to
whom be glory for ever. Amen.
Footnote 1463:
Literally, “trusting in what God, etc., they look down.”
Footnote 1464:
Or, “life.”
Footnote 1465:
Some read, “that you by hearing may be edified.”
Footnote 1466:
Or, “purified.”
Footnote 1467:
Literally, “which is deceiving.”
Footnote 1468:
Literally, “of what substance, or of what form.”
Footnote 1469:
Some make this and the following clauses affirmative instead of
interrogative.
Footnote 1470:
The text is here corrupt. Several attempts at emendation have been
made, but without any marked success.
Footnote 1471:
Some read, “Who of you would tolerate these things?” etc.
Footnote 1472:
The text is here uncertain, and the sense obscure. The meaning seems
to be, that by sprinkling their gods with blood, etc., they tended to
prove that these were not possessed of sense.
Footnote 1473:
The text is here very doubtful. We have followed that adopted by most
critics.
Footnote 1474:
Otto, resting on MS. authority, omits the negative, but the sense
seems to require its insertion.
Footnote 1475:
Literally, “lessening.”
Footnote 1476:
Comp. Gal. iv. 10.
Footnote 1477:
This seems to refer to the practice of the Jews in fixing the
beginning of the day, and consequently of the Sabbath, from the rising
of the stars. They used to say, that when three stars of moderate
magnitude appeared, it was night; when two, it was twilight; and when
only one, that day had not yet departed. It thus came to pass
(according to their _night-day_ (νυχθήμερον) reckoning), that
whosoever engaged in work on the evening of Friday, the beginning of
the Sabbath, after three stars of moderate size were visible, was held
to have sinned, and had to present a trespass-offering; and so on,
according to the fanciful rule described.
Footnote 1478:
Otto thus supplies the _lacuna_ which here occurs in the MSS.,
καταδ[ιαιρεῖν].
Footnote 1479:
The great festivals of the Jews are here referred to on the one hand,
and the day of atonement on the other.
Footnote 1480:
Literally, “paradoxical.”
Footnote 1481:
Literally, “cast away fœtuses.”
Footnote 1482:
Otto omits “bed,” which is an emendation, and gives the second
_common_ the sense of _unclean_.
Footnote 1483:
Comp. 2 Cor. x. 3.
Footnote 1484:
Comp. Phil. iii. 20.
Footnote 1485:
Comp. 2 Cor. vi. 9.
Footnote 1486:
Comp. 2 Cor. vi. 10.
Footnote 1487:
Comp. 2 Cor. iv. 12.
Footnote 1488:
John xvii. 11, 14, 16.
Footnote 1489:
Comp. 1 Pet. ii. 11.
Footnote 1490:
Literally, “keeps together.”
Footnote 1491:
Literally, “incorruption.”
Footnote 1492:
Or, “though punished, increase in number daily.”
Footnote 1493:
Literally, “mysteries.”
Footnote 1494:
Literally, “elements.”
Footnote 1495:
The word “sun,” though omitted in the MSS., should manifestly be
inserted.
Footnote 1496:
Literally, “has received to observe.”
Footnote 1497:
Literally, “one of men.”
Footnote 1498:
_God_ here refers to the person sent.
Footnote 1499:
A considerable gap here occurs in the MSS.
Footnote 1500:
Literally, “these things are the marvels and error.”
Footnote 1501:
Or, “known Him.”
Footnote 1502:
Comp. Matt. xix. 17.
Footnote 1503:
Literally, “in a mystery.”
Footnote 1504:
Literally, “all things.”
Footnote 1505:
The sense is here very obscure. We have followed the text of Otto, who
fills up the _lacuna_ in the MS. as above. Others have, “to see, and
to handle Him.”
Footnote 1506:
Literally, “economically.”
Footnote 1507:
Otto refers for a like contrast between these two times to Rom. iii.
21-26, v. 20, and Gal. iv. 4.
Footnote 1508:
The reading and sense are doubtful.
Footnote 1509:
Both the text and rendering are here somewhat doubtful, but the sense
will in any case be much the same.
Footnote 1510:
Many variations here occur in the way in which the _lacuna_ of the
MSS. is to be supplied. They do not, however, greatly affect the
meaning.
Footnote 1511:
In the MS. “saying” is here inserted, as if the words had been
regarded as a quotation from Isa. liii. 11.
Footnote 1512:
That is, before Christ appeared.
Footnote 1513:
Comp. Matt. vi. 25, etc.
Footnote 1514:
Thus Otto supplies the _lacuna_; others conjecture somewhat different
supplements.
Footnote 1515:
So Böhl. Sylburgius and Otto read, “in the earth.”
Footnote 1516:
Some render, “nor do I rashly seek to persuade others.”
Footnote 1517:
Some propose to read, “and becoming a friend to the Word.”
Footnote 1518:
It has been proposed to connect this with the preceding sentence, and
read, “have known the mysteries of the Father, viz. for what purpose
He sent the Word.”
Footnote 1519:
Or, “esteemed.”
Footnote 1520:
Or, “given.”
Footnote 1521:
Literally, “bringing forth.”
Footnote 1522:
That is, in Paradise.
Footnote 1523:
Literally, “revealing life.”
Footnote 1524:
Or, “deprived of it.”
Footnote 1525:
Literally, “knowledge without the truth of a command exercised to
life.” See 1 Cor. viii. 1.
Footnote 1526:
The MS. is here defective. Some read, “on account of the love of
life.”
Footnote 1527:
Or, “true word,” or, “reason.”
Footnote 1528:
Or, “reap.”
Footnote 1529:
The meaning seems to be, that if the tree of true knowledge and life
be planted within you, you shall continue free from blemishes and
sins.
THE PASTOR OF HERMAS.
Introductory Notice.
The Pastor of Hermas was one of the most popular books, if not the most
popular book, in the Christian church during the second, third, and
fourth centuries. It occupied a position analogous in some respects to
that of Bunyan’s _Pilgrim’s Progress_ in modern times; and critics have
frequently compared the two works.
In ancient times two opinions prevailed in regard to the authorship. The
most widely spread was, that the Pastor of Hermas was the production of
the Hermas mentioned in the Epistle to the Romans. Origen[1530] states
this opinion distinctly, and it is repeated by Eusebius[1531] and
Jerome.[1532]
Those who believed the apostolic Hermas to be the author, necessarily
esteemed the book very highly; and there was much discussion as to
whether it was inspired or not. The early writers are of opinion that it
was really inspired. Irenæus quotes it as scripture;[1533] Clemens
Alexandrinus speaks of it as making its statements “divinely;”[1534] and
Origen, though a few of his expressions are regarded by some as implying
doubt, unquestionably gives it as his opinion that it is “divinely
inspired.”[1535] Eusebius mentions that difference of opinion prevailed
in his day as to the inspiration of the book, some opposing its claims,
and others maintaining its divine origin, especially because it formed
an admirable introduction to the Christian faith. For this latter reason
it was read publicly, he tells us, in the churches.
The only voice of antiquity decidedly opposed to the claim is that of
Tertullian. He designates it apocryphal,[1536] and rejects it with
scorn, as favouring Anti-Montanistic opinions. Even _his_ words,
however, show that it was regarded in many churches as scripture.
The second opinion as to the authorship is found in no writer of any
name. It occurs only in two places: a poem falsely ascribed to
Tertullian, and a fragment published by Muratori, on the Canon, the
authorship of which is unknown, and the original language of which is
still a matter of dispute. The fragment says, “The Pastor was written
very lately in our times, in the city of Rome, by Hermas, while Bishop
Pius, his brother, sat in the chair of the church of the city of Rome.”
A third opinion has had advocates in modern times. The Pastor of Hermas
is regarded as a fiction, and the person Hermas, who is the principal
character, is, according to this opinion, merely the invention of the
fiction-writer.
Whatever opinion critics may have in regard to the authorship, there can
be but one opinion as to the date. The Pastor of Hermas must have been
written at an early period. The fact that it was recognised by Irenæus
as scripture shows that it must have been in circulation long before his
time. The most probable date assigned to its composition is the reign of
Hadrian, or of Antoninus Pius.
The work is very important in many respects; but especially as
reflecting the tone and style of books which interested and instructed
the Christians of the second and third centuries.
The Pastor of Hermas was written in Greek. It was well known in the
eastern churches: it seems to have been but little read in the Western.
Yet the work bears traces of having been written in Italy.
For a long time the Pastor of Hermas was known to scholars only in a
Latin version, occurring in several MSS. with but slight variations. But
within recent times the difficulty of settling the text has been
increased by the discovery of various MSS. A Latin translation has been
edited, widely differing from the common version. Then a Greek MS. was
said to have been found in Mount Athos, of which Simonides affirmed that
he brought away a portion of the original and a copy of the rest. Then a
MS. of the Pastor of Hermas was found at the end of the Sinaitic Codex
of Tischendorf. And in addition to all these, there is an Æthiopic
translation. The discussion of the value of these discoveries is one of
the most difficult that can fall to the lot of critics; for it involves
not merely an examination of peculiar forms of words and similar
criteria, but an investigation into statements made by Simonides and
Tischendorf respecting events in their own lives. But whatever may be
the conclusions at which the critic arrives, the general reader does not
gain or lose much. In all the Greek and Latin forms the Pastor of Hermas
is substantially the same. There are many minute differences; but there
are scarcely any of importance—perhaps we should say none.
In this translation the text of Hilgenfeld, which is based on the
Sinaitic Codex, has been followed.
The letters _Vat._ mean the Vatican manuscript, the one from which the
common or vulgate version was usually printed.
The letters _Pal._ mean the manuscript edited by Dressel, which contains
the Latin version, differing considerably from the common version.
The letters _Lips._ refer to the manuscript, partly original and partly
copied, furnished by Simonides from Athos. The text of Anger and Dindorf
(Lips. 1856) has been used, though reference has also been made to the
text of Tischendorf in Dressel.
The letters _Sin._ refer to the Sinaitic Codex, as given in Dressel and
in Hilgenfeld’s notes.
The letters _Æth._ refer to the Æthiopic version, edited, with a Latin
translation, by Antonius D’Abbadie. Leipzig 1860.
No attempt has been made to give even a tithe of the various readings.
Only the most important have been noted.
Footnote 1530:
Comment. in Rom. [xvi. 14], lib. x. 31.
Footnote 1531:
_Hist. Eccl._ iii. 3.
Footnote 1532:
_De Viris Illustribus_, c. x.
Footnote 1533:
_Contra Hæres._ iv. 20, 2.
Footnote 1534:
_Strom._ i. xxix. p. 426.
Footnote 1535:
_Ut supra._
Footnote 1536:
_De Pudicitia_, c. xx., also c. x.; _De Oratione_, c. xvi.
BOOK FIRST.—VISIONS.
VISION FIRST.
AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN
CHASTISING HIS SONS.
CHAP. I.
He who had brought me up, sold me to one Rhode in Rome.[1537] Many years
after this I recognised her, and I began to love her as a sister. Some
time after, I saw her bathe in the river Tiber; and I gave her my hand,
and drew her out of the river. The sight of her beauty made me think
with myself, “I should be a happy man if I could but get a wife as
handsome and good as she is.” This was the only thought that passed
through me: this and nothing more. A short time after this, as I was
walking on my road to the villages,[1538] and magnifying the creatures
of God, and thinking how magnificent, and beautiful, and powerful they
are,[1539] I fell asleep. And the Spirit carried me away, and took me
through a pathless place,[1540] through which a man could not travel,
for it was situated in the midst of rocks; it was rugged and impassable
on account of water. Having passed over this river, I came to a plain. I
then bent down on my knees, and began to pray to the Lord,[1541] and to
confess my sins. And as I prayed, the heavens were opened, and I see the
woman whom I had desired saluting me from the sky, and saying, “Hail,
Hermas!” And looking up to her, I said, “Lady, what doest thou here?”
And she answered me, “I have been taken up here to accuse you of your
sins before the Lord.” “Lady,” said I, “are you to be the subject of my
accusation?”[1542] “No,” said she; “but hear the words which I am going
to speak to you. God, who dwells in the heavens, and made out of nothing
the things that exist, and multiplied and increased them on account of
His holy church, is angry with you for having sinned against me.” I
answered her, “Lady, have I sinned against you? How?[1543] or when spoke
I an unseemly word to you? Did I not always think of you as a lady? Did
I not always respect you as a sister? Why do you falsely accuse me of
this wickedness and impurity?” With a smile she replied to me, “The
desire of wickedness[1544] arose within your heart. Is it not your
opinion that a righteous man commits sin when an evil desire arises in
his heart? There is sin in such a case, and the sin is great,” said she;
“for the thoughts of a righteous man should be righteous. For by
thinking righteously his character is established in the heavens,[1545]
and he has the Lord merciful to him in every business. But such as
entertain wicked thoughts in their minds are bringing upon themselves
death and captivity; and especially is this the case with those who set
their affections on this world, and glory in their riches, and look not
forward to the blessings of the life to come. For many will their
regrets be; for they have no hope, but have despaired of themselves and
their life.[1546] But do thou pray to God, and He will heal thy sins,
and the sins of thy whole house, and of all the saints.”
CHAP. II.
After she had spoken these words, the heavens were shut. I was
overwhelmed with sorrow and fear, and said to myself, “If this sin is
assigned to me, how can I be saved, or how shall I propitiate God in
regard to my sins,[1547] which are of the grossest character? With what
words shall I ask the Lord to be merciful to me?” While I was thinking
over these things, and discussing them in my mind, I saw opposite to me
a chair, white, made of white wool,[1548] of great size. And there came
up an old woman, arrayed in a splendid robe, and with a book in her
hand; and she sat down alone, and saluted me, “Hail, Hermas!” And in
sadness and tears[1549] I said to her, “Lady, hail!” And she said to me,
“Why are you downcast, Hermas? for you were wont to be patient and
temperate, and always smiling. Why are you so gloomy, and not cheerful?”
I answered her and said, “O Lady, I have been reproached by a very good
woman, who says that I sinned against her.” And she said, “Far be such a
deed from a servant of God. But perhaps a desire after her has arisen
within your heart. Such a wish, in the case of the servants of God,
produces sin. For it is a wicked and horrible wish in an all-chaste and
already well-tried spirit[1550] to desire an evil deed; and especially
for Hermas so to do, who keeps himself from all wicked desire, and is
full of all simplicity, and of great guilelessness.”
CHAP. III.
“But God is not angry with you on account of this, but that you may
convert your house,[1551] which have committed iniquity against the
Lord, and against you, their parents. And although you love your sons,
yet did you not warn your house, but permitted them to be terribly
corrupted.[1552] On this account is the Lord angry with you, but He will
heal all the evils which have been done in your house. For, on account
of their sins and iniquities, you have been destroyed by the affairs of
this world. But now the mercy of the Lord[1553] has taken pity on you
and your house, and will strengthen you, and establish you in His
glory.[1554] Only be not easy-minded,[1555] but be of good courage and
comfort your house. For as a smith hammers out his work, and
accomplishes whatever he wishes,[1556] so shall righteous daily speech
overcome all iniquity.[1557] Cease not therefore to admonish your sons;
for I know that, if they will repent with all their heart, they will be
enrolled in the Books of Life with the saints.”[1558] Having ended these
words, she said to me, “Do you wish to hear me read?” I say to her,
“Lady, I do.” “Listen then, and give ear to the glories of God.”[1559]
And then I heard from her,[1560] magnificently and admirably, things
which my memory could not retain. For all the words were terrible, such
as man could not endure. The last words, however, I did remember; for
they were useful to us, and gentle.[1561] “Lo, the God of powers, who by
His invisible strong power and great wisdom has created the world, and
by His glorious counsel has surrounded His creation with beauty, and by
His strong word has fixed the heavens and laid the foundations of the
earth upon the waters, and by His own wisdom and providence[1562] has
created His holy[1563] church, which He has blessed, lo! He
removes[1564] the heavens and the mountains,[1565] the hills and the
seas, and all things become plain to His elect, that He may bestow on
them the blessing which He has promised them, with much glory and joy,
if only they shall keep the commandments of God which they have received
in great faith.”
CHAP. IV.
When she had ended her reading, she rose from the chair, and four young
men came and carried off the chair and went away to the east. And she
called me to herself and touched my breast, and said to me, “Have you
been pleased with my reading?” And I say to her, “Lady, the last words
please me, but the first are cruel and harsh.” Then she said to me, “The
last are for the righteous: the first are for heathens and apostates.”
And while she spoke to me, two men appeared and raised her on their
shoulders, and they went to where the chair was in the east. With joyful
countenance did she depart; and as she went, she said to me, “Behave
like a man,[1566] Hermas.”
Footnote 1537:
The commencement varies. In the Vatican: “He who had brought me up,
sold a certain young woman at Rome. Many years after this I saw her
and recognised her.” So Lips.; Pal. has the name of the woman, Rada.
The name Rhode occurs in Acts xii. 13.
Footnote 1538:
“On my road to the villages.” This seems to mean: as I was taking a
walk into the country, or spending my time in travelling amid rural
scenes. So the Æthiopic version. “Proceeding with these thoughts in my
mind.”—_Vat._ “After I had come to the city of Ostia.”—_Pal._
“Proceeding to some village.”—_Lips._
Footnote 1539:
_Creatures._ Creature or creation.—_Lips._, _Vat._, _Æth._
Footnote 1540:
_Pathless place._ Place on the right hand.—_Vat._
Footnote 1541:
_Lord._ God.—_Sin._ alone.
Footnote 1542:
_Are you to be the subject of my accusation?_ Are you to accuse
me?—_Vat._, _Lips._, _Æth._
Footnote 1543:
_How?_ In what place?—_Vat._, _Sin._
Footnote 1544:
_Wickedness._ The desire of fornication.—_Lips._
Footnote 1545:
Literally, His glory is made straight in the heavens. As long as his
thoughts are righteous and his way of life correct, he will have the
Lord in heaven merciful to him.—_Vat._ When he thinks righteously, he
corrects himself, and his grace will be in heaven, and he will have
the Lord merciful in every business.—_Pal._ His dignity will be
straight in the skies.—_Æth._
Footnote 1546:
_For many ... life._ For the minds of such become empty. Now this is
what the doubters do who have no hope in the Lord, and despise and
neglect their life—_Vat._ Their souls not having the hope of life, do
not resist these luxuries; for they despair of themselves and their
life.—_Pal._
Footnote 1547:
Literally, perfect. _How ... sins._ How shall I entreat the Lord in
regard to my very numerous sins?—_Vat._ How can I propitiate the Lord
God in these my sins?—_Pal._ How then shall I be saved, and beg pardon
of the Lord for these my many sins?—_Æth._
Footnote 1548:
A chair made of white wool, like snow.—_Vat._ A chair for reclining,
and on it a covering of wool, white as hail.—_Æth._
Footnote 1549:
_And ... sorrow._ I leaping in spirit with joy at her
salutation.—_Lips._
Footnote 1550:
_For ... spirit._ For this hateful thought ought not to be in a
servant of God, nor ought a well-tried spirit to desire an evil
deed.—_Vat._
Footnote 1551:
_But that._ But God is not angry with you on your own account, but on
account of your house, which has.—_Vat._
Footnote 1552:
_Corrupted._ To live riotously.—_Vat._
Footnote 1553:
_Lord._ God.—_Vat._
Footnote 1554:
_Will strengthen._ Has preserved you in glory.—_Vat._ Strengthened and
established.—_Lips._ Has saved your house.—_Pal._
Footnote 1555:
_Easy-minded._ Only wander not, but be calm.—_Vat._ Omitted in Pal.
Footnote 1556:
_Accomplishes ... wishes._ And exhibits it to any one to whom he
wishes.—_Vat._
Footnote 1557:
So shall you also, teaching the truth daily, cut off great sin.—_Vat._
Footnote 1558:
_I know ... saints._ For the Lord knows that they will repent with all
their heart, and He will write you in the Book of Life—_Vat._ See
Phil. iv. 3; Rev. xx. 15.
Footnote 1559:
_And give ear to the glories of God_, om. in Vat.
Footnote 1560:
_And then ... her._ And unfolding a book, she read gloriously,
magnificently, and admirably.—_Vat._
Footnote 1561:
_Gentle._ For they were few and useful to us.—_Vat._
Footnote 1562:
_By His own wisdom and providence._ By His mighty power.—_Vat._,
_Pal._
Footnote 1563:
_Holy_ omitted by Lips.
Footnote 1564:
_Removes._ He will remove.—_Vat._
Footnote 1565:
See 2 Pet. iii. 5.
Footnote 1566:
Be strong, or be made strong.—_Vat._
VISION SECOND.
AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL
SONS, AND OF HIS CHARACTER.
CHAP. I.
As I was going to the country[1567] about the same time as on the
previous year, in my walk I recalled to memory the vision of that year.
And again the Spirit carried me away, and took me to the same place
where I had been the year before. On coming to that place, I bowed my
knees and began to pray to the Lord, and to glorify His name, because He
had deemed me worthy, and had made known to me my former sins. On rising
from prayer, I see opposite me that old woman, whom I had seen the year
before, walking and reading some book. And she says to me, “Can you
carry a report of these things to the elect of God?” I say to her,
“Lady, so much I cannot retain in my memory, but give me the book and I
shall transcribe it.” “Take it,” says she, “and you will give it back to
me.” Thereupon I took it, and going away into a certain part of the
country, I transcribed the whole of it letter by letter;[1568] but the
syllables of it I did not catch. No sooner, however, had I finished the
writing of the book, than all of a sudden it was snatched from my hands;
but who the person was that snatched it, I saw not.
CHAP. II.
Fifteen days after, when I had fasted and prayed much to the Lord, the
knowledge of the writing was revealed to me. Now the writing was to this
effect: “Your seed, O Hermas, has sinned against God, and they have
blasphemed against[1569] the Lord, and in their great wickedness they
have betrayed their parents. And they passed as traitors of their
parents, and by their treachery did they not[1570] reap profit. And even
now they have added to their sins lusts and iniquitous pollutions, and
thus their iniquities have been filled up. But make known[1571] these
words to all your children, and to your wife, who is to be your sister.
For she does not[1572] restrain her tongue, with which she commits
iniquity; but, on hearing these words, she will control herself, and
will obtain mercy. For after you have made known to them these words
which my Lord has commanded me to reveal to you,[1573] then shall they
be forgiven all the sins which in former times they committed, and
forgiveness will be granted to all the saints who have sinned even to
the present day, if they repent with all their heart, and drive all
doubts from their minds. For the Lord has sworn by His glory, in regard
to His elect, that if any one of them sin after a certain day which has
been fixed, he shall not be saved. For the repentance of the righteous
has limits. Filled up are the days of repentance to all the saints; but
to the heathen, repentance will be possible even to the last day. You
will tell, therefore, those who preside over the church, to direct their
ways in righteousness, that they may receive in full the promises with
great glory. Stand stedfast, therefore, ye who work righteousness, and
doubt not,[1574] that your passage[1575] may be with the holy angels.
Happy ye who endure the great tribulation that is coming on, and happy
they who shall not deny their own life.[1576] For the Lord hath sworn by
His Son, that those who denied their Lord have abandoned their life in
despair, for even now these are to deny Him in the days that are
coming.[1577] To those who denied in earlier times, God became[1578]
gracious, on account of His exceeding tender mercy.”
CHAP. III.
“But as for you, Hermas, remember not the wrongs done to you by your
children, nor neglect your sister, that they may be cleansed from their
former sins. For they will be instructed with righteous instruction, if
you remember not the wrongs they have done you. For the remembrance of
wrongs worketh death.[1579] And you, Hermas, have endured great
personal[1580] tribulations on account of the transgressions of your
house, because you did not attend to them, but were careless,[1581] and
engaged in your wicked transactions. But[1582] you are saved, because
you did not depart from the living God, and on account of your
simplicity and great self-control. These have saved you, if you remain
stedfast. And they will save all who act in the same manner, and walk in
guilelessness and simplicity. Those who possess such virtues will wax
strong against every form of wickedness, and will abide unto eternal
life. Blessed are all they who practise righteousness, for they shall
never be destroyed. Now you will tell Maximus: Lo![1583] tribulation
cometh on. If it seemeth good to thee, deny again. The Lord is near to
them who return unto Him, as it is written in Eldad and Modat,[1584] who
prophesied to the people in the wilderness.”
CHAP. IV.
Now a revelation was given to me, my brethren, while I slept, by a young
man of comely appearance, who said to me, “Who do you think that old
woman is from whom you received the book?” And I said, “The Sibyl.” “You
are in a mistake,” says he; “it is not the Sibyl.” “Who is it then?” say
I. And he said, “It is the church.”[1585] And I said to him, “Why then
is she an old woman?” “Because,” said he, “she was created first of all.
On this account is she old. And for her sake was the world made.” After
that I saw a vision in my house, and that old woman came and asked me,
if I had yet given the book to the presbyters. And I said that I had
not. And then she said, You have done well, for I have some words to
add. But when I finish all the words, all the elect will then become
acquainted with them through you. You will write therefore two books,
and you will send the one to Clemens and the other to Grapte.[1586] And
Clemens will send his to foreign countries, for permission has been
granted to him to do so. And Grapte will admonish the widows and the
orphans. But you will read the words in this city, along with the
presbyters who preside over the church.
Footnote 1567:
_Country_; lit. _to the villages_. From Cumæ.—_Vat._ While I was
journeying in the district of the Cumans.—_Pal._
Footnote 1568:
_Going ... letter._ Now taking the book, I sat down in one place and
wrote the whole of it in order.—_Pal._ In the ancient MSS. there was
nothing to mark out where one word ended and another commenced.
Footnote 1569:
_God ... against_, omitted in Vat.
Footnote 1570:
_Not_, omitted in Vat.
Footnote 1571:
_Make known._ Rebuke with these words.—_Vat._
Footnote 1572:
Let her restrain her tongue.—_Vat._
Footnote 1573:
_For ... you._ For she will be instructed, after you have rebuked her
with those words which the Lord has commanded to be revealed to
you.—_Vat._
Footnote 1574:
_Doubt not._ And so act.—_Vat._
Footnote 1575:
_Passage._ Your journey.—_Pal._
Footnote 1576:
And whosoever shall not deny his own life.—_Vat._
Footnote 1577:
_Those ... coming._ The meaning of this sentence is obscure. The Vat.
is evidently corrupt, but seems to mean: “The Lord has sworn by His
Son, that whoever will deny Him and His Son, promising themselves life
thereby, they [God and His Son] will deny them in the days that are to
come.” The days that are to come would mean the day of judgment and
the future state. See Matt. x. 33.
Footnote 1578:
_Became gracious._ Will be gracious.—_Pal._
Footnote 1579:
The Vat. adds: but forgetfulness of them, eternal life.
Footnote 1580:
_Personal._ Worldly.—_Vat._
Footnote 1581:
_You ... careless._ You neglected them as if they did not belong to
you.—_Vat._
Footnote 1582:
But you will be saved for not having departed from the living God. And
your simplicity and singular self-control will save you, if you remain
stedfast.—_Vat._
Footnote 1583:
Now you will say: Lo! great tribulation cometh on.—_Vat._ Lo!
exceedingly great tribulation cometh on.—_Lips._
Footnote 1584:
Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are
mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their
name is now lost. Cotelerius compares for the passage Ps. xxxiv. 9.
Footnote 1585:
_The church._ The church of God.—_Vat._
Footnote 1586:
Grapte is supposed to have been a deaconess.
VISION THIRD.
CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS
CLASSES OF REPROBATE MEN.
CHAP. I.
The vision which I saw, my brethren, was of the following nature. Having
fasted frequently, and having prayed to the Lord that He would show me
the revelation which He promised to show me through that old woman, the
same night that old woman appeared to me, and said to me, “Since you are
so anxious and eager to know all things, go into the part of the country
where you tarry; and about the fifth[1587] hour I shall appear unto you,
and show you all that you ought to see.” I asked her, saying, “Lady,
into what part of the country am I to go?” And she said, “Into any part
you wish.” Then I chose a spot which was suitable, and retired. Before,
however, I began to speak and to mention the place, she said to me, “I
will come where you wish.” Accordingly, I went to the country, and
counted the hours, and reached the place where I had promised to meet
her. And I see an ivory seat ready placed, and on it a linen cushion,
and above the linen cushion was spread a covering of fine linen. Seeing
these laid out, and yet no one in the place, I began to feel awe, and as
it were a trembling seized hold of me, and my hair stood on end, and as
it were a horror came upon me when I saw that I was all alone. But on
coming back to myself and calling to mind the glory of God, I took
courage, bent my knees, and again confessed my sins to God as I had done
before. Whereupon the old woman approached, accompanied by six young men
whom I had also seen before; and she stood behind me, and listened to
me, as I prayed and confessed my sins to the Lord. And touching me she
said, “Hermas, cease praying continually for your sins; pray for
righteousness, that you may have a portion of it immediately in your
house.” On this, she took me up by the hand, and brought me to the seat,
and said to the young men, “Go and build.” When the young men had gone
and we were alone, she said to me, “Sit here.” I say to her, “Lady,
permit my elders[1588] to be seated first.” “Do what I bid you,” said
she; “sit down.” When I would have sat down on her right, she did not
permit me, but with her hand beckoned to me to sit down on the left.
While I was thinking about this, and feeling vexed that she did not let
me sit on the right, she said, “Are you vexed, Hermas? The place to the
right is for others who have already pleased God, and have suffered for
His name’s sake; and you have yet much to accomplish before you can sit
with them. But abide as you now do in your simplicity, and you will sit
with them, and with all who do their deeds and bear what they have
borne.”
CHAP. II.
“What have they borne?” said I. “Listen,” said she: “scourges, prisons,
great tribulations, crosses, wild beasts, for God’s name’s sake. On this
account is assigned to them the division of sanctification on the right
hand, and to every one who shall suffer for God’s name: to the rest is
assigned the division on the left. But both for those who sit on the
right, and those who sit on the left, there are the same gifts and
promises; only those sit on the right, and have some glory. You then are
eager to sit on the right with them, but your shortcomings are many. But
you will be cleansed from your shortcomings; and all who are not given
to doubts shall be cleansed from all their iniquities up till this day.”
Saying this, she wished to go away. But falling down at her feet, I
begged her by the Lord that she would show me the vision which she had
promised to show me. And then she again took hold of me by the hand, and
raised me, and made me sit on the seat to the left; and lifting up a
splendid rod, she said to me, “Do you see something great?” And I say,
“Lady, I see nothing.” She said to me, “Lo! do you not see opposite to
you a great tower, built upon the waters, of splendid square stones?”
For the tower was built square by those six young men who had come with
her. But myriads of men were carrying stones to it, some dragging them
from the depths, others removing them from the land, and they handed
them to these six young men. They were taking them and building; and
those of the stones that were dragged out of the depths, they placed in
the building just as they were: for they were polished and fitted
exactly into the other stones, and became so united one with another
that the lines of juncture could not be perceived. And in this way the
building of the tower looked as if it were made out of one stone. Those
stones, however, which were taken from the earth suffered a different
fate; for the young men rejected some of them, some they fitted into the
building, and some they cut down, and cast far away from the tower. Many
other stones, however, lay around the tower, and the young men did not
use them in building; for some of them were rough, others had cracks in
them, others had been made too short,[1589] and others were white and
round, but did not fit into the building of the tower. Moreover, I saw
other stones thrown far away from the tower, and falling into the public
road; yet they did not remain on the road, but were rolled into a
pathless place. And I saw others falling into the fire and burning,
others falling close to the water, and yet not capable of being rolled
into the water, though they wished to be rolled down, and to enter the
water.
CHAP. III.
On showing me these visions, she wished to retire. I said to her, “What
is the use of my having seen all this, while I do not know what it
means?” She said to me, “You are a cunning fellow, wishing to know
everything that relates to the tower.” “Even so, O Lady,” said I, “that
I may tell it to my brethren, that, hearing this, they may know the Lord
in much glory.”[1590] And she said, “Many indeed shall hear, and
hearing, some shall be glad, and some shall weep. But even these, if
they hear and repent, shall also rejoice. Hear, then, the parables of
the tower; for I will reveal all to you, and give me no more trouble in
regard to revelation: for these revelations have an end, for they have
been completed. But you will not cease praying for revelations, for you
are shameless. The tower which you see building is myself, the Church,
who have appeared to you now and on the former occasion. Ask, then,
whatever you like in regard to the tower, and I will reveal it to you,
that you may rejoice with the saints.” I said unto her, “Lady, since you
have vouchsafed to reveal all to me this once, reveal it.” She said to
me, “Whatsoever ought to be revealed, will be revealed; only let your
heart be with God,[1591] and doubt not whatsoever you shall see.” I
asked her, “Why was the tower built upon the waters, O Lady?” She
answered, “I told you before,[1592] and you still inquire carefully:
therefore inquiring you shall find the truth. Hear then why the tower is
built upon the waters. It is because your life has been, and will be,
saved through water. For the tower was founded on the word of the
almighty and glorious Name, and it is kept together by the invisible
power of the Lord.”[1593]
CHAP. IV.
In reply I said to her, “This is magnificent and marvellous. But who are
the six young men who are engaged in building?” And she said, “These are
the holy angels of God, who were first created, and to whom the Lord
handed over His whole creation, that they might increase and build up
and rule over the whole creation. By these will the building of the
tower be finished.” “But who are the other persons who are engaged in
carrying the stones?” “These also are holy angels of the Lord, but the
former six are more excellent than these. The building of the tower will
be finished,[1594] and all will rejoice together around the tower, and
they will glorify God, because the tower is finished.” I asked her,
saying, “Lady, I should like to know what became of the stones, and what
was meant by the various kinds of stones?” In reply she said to me, “Not
because you are[1595] more deserving than all others that this
revelation should be made to you—for there are others before you, and
better than you, to whom these visions should have been revealed—but
that the name of God may be glorified, has the revelation been made to
you, and it will be made on account of the doubtful who ponder in their
hearts whether these things will be or not. Tell them that all these
things are true, and that none of them is beyond the truth. All of them
are firm and sure, and established on a strong foundation.”
CHAP. V.
“Hear now with regard to the stones which are in the building. Those
square white stones which fitted exactly into each other, are apostles,
bishops, teachers, and deacons, who have lived in godly purity, and have
acted as bishops and teachers and deacons chastely and reverently to the
elect of God. Some of them have fallen asleep, and some still remain
alive. And they have always agreed with each other, and been at peace
among themselves, and listened to each other. On account of this, they
join exactly into the building of the tower.” “But who are the stones
that were dragged from the depths, and which were laid into the building
and fitted in with the rest of the stones previously placed in the
tower?” “They are those[1596] who suffered for the Lord’s sake.” “But I
wish to know, O Lady, who are the other stones which were carried from
the land.” “Those,” she said, “which go into the building without being
polished, are those whom God has approved of, for they walked in the
straight ways of the Lord and practised His commandments.” “But who are
those who are in the act of being brought and placed in the building?”
“They are those who are young in faith and are faithful. But they are
admonished by the angels to do good, for no iniquity has been found in
them.” “Who then are those whom they rejected and cast away?”[1597]
“These are they who have sinned, and wish to repent. On this account
they have not been thrown far from the tower, because they will yet be
useful in the building, if they repent. Those then who are to repent, if
they do repent, will be strong in faith, if they now repent while the
tower is building. For if the building be finished, there will not be
more room for any one, but he will be rejected. This privilege, however,
will belong only to him who has now been placed near the tower.”
CHAP. VI.
“As to those who were cut down and thrown far away from the tower, do
you wish to know who they are? They are the sons of iniquity, and they
believed in hypocrisy, and wickedness did not depart from them. For this
reason they are not saved, since they cannot be used in the building on
account of their iniquities. Wherefore they have been cut off and cast
far away on account of the anger of the Lord, for they have roused Him
to anger. But I shall explain to you the other stones which you saw
lying in great numbers, and not going into the building. Those which are
rough are those who have known the truth and not remained in it, nor
have they been joined to the saints. On this account are they unfit for
use.” “Who are those that have rents?” “These are they who are at
discord in their hearts one with another, and are not at peace amongst
themselves: they indeed keep peace before each other, but when they
separate one from the other, their wicked thoughts remain in their
hearts. These, then, are the rents which are in the stones. But those
which are shortened are those who have indeed believed, and have the
larger share of righteousness; yet they have also a considerable share
of iniquity, and therefore they are shortened and not whole.” “But who
are these, Lady, that are white and round, and yet do not fit into the
building of the tower?” She answered and said, “How long will you be
foolish and stupid, and continue to put every kind of question and
understand nothing? These are those who have faith indeed, but they have
also the riches of this world. When, therefore, tribulation comes, on
account of their riches and business they deny the Lord.” I answered and
said to her, “When, then, will they be useful for the building, Lady?”
“When the riches that now seduce them have been circumscribed, then will
they be of use to God.[1598] For as a round stone cannot become square
unless portions be cut off and cast away, so also those who are rich in
this world cannot be useful to the Lord unless their riches be cut down.
Learn this first from your own case. When you were rich, you were
useless; but now you are useful and fit for life. Be ye useful to God;
for you also will be used as one of these stones.”[1599]
CHAP. VII.
“Now the other stones which you saw cast far away from the tower, and
falling upon the public road and rolling from it into pathless places,
are those who have indeed believed, but through doubt have abandoned the
true road. Thinking, then, that they could find a better, they wander
and become wretched, and enter upon pathless places. But those which
fell into the fire and were burned, are those who have departed for ever
from the living God; nor does the thought of repentance ever come into
their hearts, on account of their devotion to their lusts and to the
crimes which they committed. Do you wish to know who are the others
which fell near the waters, but could not be rolled into them? These are
they who have heard the word, and wish to be baptized in the name of the
Lord; but when the chastity demanded by the truth comes into their
recollection, they draw back,[1600] and again walk after their own
wicked desires.” She finished her exposition of the tower. But I,
shameless as I yet was, asked her, “Is repentance possible for all those
stones which have been cast away and did not fit into the building of
the tower, and will they yet have a place in this tower?” “Repentance,”
said she, “is yet possible, but in this tower they cannot find a
suitable place. But in another and much inferior place they will be
laid, and that, too, only when they have been tortured and completed the
days of their sins. And on this account will they be transferred,
because they have partaken of the righteous Word. And then only will
they be removed from their punishments when the thought of repenting of
the evil deeds which they have done has come into their hearts. But if
it does not come into their hearts, they will not be saved, on account
of the hardness of their heart.”
CHAP. VIII.
When then I ceased asking in regard to all these matters, she said to
me, “Do you wish to see anything else?” And as I was extremely eager to
see something more, my countenance beamed with joy. She looked towards
me with a smile, and said, “Do you see seven women around the tower?” “I
do, Lady,” said I. “This tower,” said she, “is supported by them
according to the precept of the Lord. Listen now to their functions. The
first of them, who is clasping her hands, is called Faith. Through her
the elect of God are saved. Another, who has her garments tucked up and
acts with vigour, is called Self-restraint. She is the daughter of
Faith. Whoever then follows her will become happy in his life, because
he will restrain himself from all evil works, believing that, if he
restrain himself from all evil desire, he will inherit eternal life.”
“But the others,” said I, “O Lady, who are they?” And she said to me,
“They are daughters of each other. One of them is called Simplicity,
another Guilelessness, another Chastity, another Intelligence, another
Love. When then you do all the works of their mother, you will be able
to live.” “I should like to know,” said I, “O Lady, what power each one
of them possesses.” “Hear,” she said, “what power they have. Their
powers are regulated[1601] by each other, and follow each other in the
order of their birth. For from Faith arises Self-restraint; from
Self-restraint, Simplicity; from Simplicity, Guilelessness; from
Guilelessness, Chastity; from Chastity, Intelligence; and from
Intelligence, Love. The deeds, then, of these are pure, and chaste, and
divine. Whoever devotes himself to these, and is able to hold fast by
their works, shall have his dwelling in the tower with the saints of
God.” Then I asked her in regard to the ages, if now there is the
conclusion. She cried out with a loud voice, “Foolish man! do you not
see the tower yet building? When the tower is finished and built, then
comes the end; and I assure you it will be soon finished. Ask me no more
questions. Let you and all the saints be content with what I have called
to your remembrance, and with my renewal of your spirits. But observe
that it is not for your own sake only that these revelations have been
made to you, but they have been given you that you may show them to all.
For after three days—this you will take care to remember—I command you
to speak all the words which I am to say to you into the ears of the
saints, that hearing them and doing them, they may be cleansed from
their iniquities, and you along with them.”
CHAP. IX.
Give ear unto me, O Sons: I have brought you up in much simplicity, and
guilelessness, and chastity, on account of the mercy of the Lord,[1602]
who has dropped His righteousness down upon you, that ye may be made
righteous and holy[1603] from all your iniquity and depravity; but you
do not wish to rest from your iniquity. Now, therefore, listen to me,
and be at peace one with another, and visit each other, and bear each
other’s burdens, and do not partake of God’s creatures alone,[1604] but
give abundantly of them to the needy. For some through the abundance of
their food produce weakness in their flesh, and thus corrupt their
flesh; while the flesh of others who have no food is corrupted, because
they have not sufficient nourishment. And on this account their bodies
waste away. This intemperance in eating is thus injurious to you who
have abundance and do not distribute among those who are needy. Give
heed to the judgment that is to come. Ye, therefore, who are high in
position, seek out the hungry as long as the tower is not yet finished;
for after the tower is finished, you will wish to do good, but will find
no opportunity. Give heed, therefore, ye who glory in your wealth, lest
those who are needy should groan, and their groans should ascend to the
Lord, and ye be shut out with all your goods beyond the gate of the
tower. Wherefore I now say to you who preside over the church and love
the first seats,[1605] “Be not like to drug-mixers. For the drug-mixers
carry their drugs in boxes, but ye carry your drug and poison in your
heart. Ye are hardened, and do not wish to cleanse your hearts, and to
add unity of aim to purity of heart, that you may have mercy from the
great King. Take heed, therefore, children, that these dissensions of
yours do not deprive you of your life. How will you instruct the elect
of the Lord, if you yourselves have not instruction? Instruct each other
therefore, and be at peace among yourselves, that I also, standing
joyful before your Father, may give an account of you all to your Lord.”
CHAP. X.
On her ceasing to speak to me, those six young men who were engaged in
building came and conveyed her to the tower, and other four lifted up
the seat and carried it also to the tower. The faces of these last I did
not see, for they were turned away from me. And as she was going, I
asked her to reveal to me the meaning of the three forms in which she
appeared to me. In reply she said to me: “With regard to them, you must
ask another to reveal their meaning to you.” For she had appeared to me,
brethren, in the first vision the previous year under the form of an
exceedingly old woman, sitting in a chair. In the second vision her face
was youthful, but her skin and hair betokened age, and she stood while
she spoke to me. She was also more joyful than on the first occasion.
But in the third vision she was entirely youthful and exquisitely
beautiful, except only that she had the hair of an old woman; but her
face beamed with joy, and she sat on a seat. Now I was exceeding sad in
regard to these appearances, for I longed much to know what the visions
meant. Then I see the old woman in a vision of the night saying unto me:
“Every prayer should be accompanied with humility: fast,[1606]
therefore, and you will obtain from the Lord what you beg.” I fasted
therefore for one day.
That very night there appeared to me a young man, who said, “Why do you
frequently ask revelations in prayer? Take heed lest by asking many
things you injure your flesh: be content with these revelations. Will
you be able to see greater[1607] revelations than those which you have
seen?” I answered and said to him, “Sir, one thing only I ask, that in
regard to these three forms the revelation may be rendered complete.” He
answered me, “How long are ye senseless?[1608] But your doubts make you
senseless, because you have not your hearts turned towards the Lord.”
But I answered and said to him, “From you, sir, we shall learn these
things more accurately.”
CHAP. XI.
“Hear then,” said he, “with regard to the three forms, concerning which
you are inquiring. Why in the first vision did she appear to you as an
old woman seated on a chair? Because your spirit is now old and withered
up, and has lost its power in consequence of your infirmities and
doubts. For, like elderly men who have no hope of renewing their
strength, and expect nothing but their last sleep, so you, weakened by
worldly occupations, have given yourselves up to sloth, and have not
cast your cares upon the Lord. Your spirit therefore is broken, and you
have grown old in your sorrows.” “I should like then to know, sir, why
she sat on a chair?” He answered, “Because every weak person sits on a
chair on account of his weakness, that his weakness may be sustained.
Lo! you have the form of the first vision.”
CHAP. XII.
“Now in the second vision you saw her standing with a youthful
countenance, and more joyful than before; still she had the skin and
hair of an aged woman. Hear,” said he, “this parable also. When one
becomes somewhat old, he despairs of himself on account of his weakness
and poverty, and looks forward to nothing but the last day of his life.
Then suddenly an inheritance is left him; and hearing of this, he rises
up, and becoming exceeding joyful, he puts on strength. And now he no
longer reclines, but stands up; and his spirit, already destroyed by his
previous actions, is renewed,[1609] and he no longer sits, but acts with
vigour. So happened it with you on hearing the revelation which God gave
you. For the Lord had compassion on you, and renewed your spirit, and ye
laid aside your infirmities. Vigour arose within you, and ye grew strong
in faith; and the Lord[1610] seeing your strength, rejoiced. On this
account He showed you the building of the tower; and He will show you
other things, if you continue at peace with each other with all your
heart.”
CHAP. XIII.
“Now, in the third vision, you saw her still younger, and she was noble
and joyful, and her shape was beautiful.[1611] For, just as when some
good news comes suddenly to one who is sad, immediately he forgets his
former sorrows, and looks for nothing else than the good news which he
has heard, and for the future is made strong for good, and his spirit is
renewed on account of the joy which he has received; so ye also have
received the renewal of your spirits by seeing these good things. As to
your seeing her sitting on a seat, that means that her position is one
of strength, for a seat has four feet and stands firmly. For the world
also is kept together by means of four elements. Those, therefore, who
repent completely and with the whole heart, will become young and firmly
established. You now have the revelation completely given you. Make no
further demands for revelations. If anything ought to be revealed, it
will be revealed to you.”
Footnote 1587:
_Fifth._ Sixth.—_Vat._
Footnote 1588:
_My elders._ Perhaps the translation should be: the presbyter.
Footnote 1589:
_Others had been made too short_, not in Vat.
Footnote 1590:
_That ... glory._ And that they may be made more joyful, and, hearing
this, may greatly glorify the Lord.—_Vat._
Footnote 1591:
_God._ Lord.—_Vat._
Footnote 1592:
I said to you before, that you were cunning, diligently inquiring in
regard to the Scriptures.—_Vat._ You are cunning in regard to the
Scriptures.—_Lips._ In some of the MSS. of the common Latin version
“structures” is read instead of “Scriptures.”
Footnote 1593:
_The Lord._ God.—_Vat._
Footnote 1594:
_The building._ When therefore the building of the tower is finished,
all.—_Vat._
Footnote 1595:
_Not because you are better._ Are you better?—_Vat._
Footnote 1596:
_Are those._ They are those who have already fallen asleep, and who
suffered.—_Vat._
Footnote 1597:
_Cast away._ Placed near the tower.—_Vat._
Footnote 1598:
_Use ... God._ Then will they be of use for the building of the
Lord.—_Vat._
Footnote 1599:
_For ... stones._ For you yourself were also one of these
stones.—_Vat._
Footnote 1600:
The words “draw back” are represented in Greek by the word elsewhere
translated “repent;” μετανοεῖν is thus used for a change of mind,
either from evil to good, or good to evil.
Footnote 1601:
_Regulated._ They have equal powers, but their powers are connected
with each other.—_Vat._
Footnote 1602:
_The Lord._ God.—_Vat._
Footnote 1603:
Or, that ye may be justified and sanctified.
Footnote 1604:
I have translated the Vat. reading here. The Greek seems to mean, “Do
not partake of God’s creatures alone by way of mere relish.” The Pal.
has, “Do not partake of God’s creatures alone joylessly, in a way
calculated to defeat enjoyment of them.”
Footnote 1605:
_Those that love the first seats_, omitted in Æth.
Footnote 1606:
_Fast._ Believe.—_Pal._
Footnote 1607:
Literally, “stronger,” and therefore more injurious to the body.
Footnote 1608:
_How long._ Ye are not senseless.—_Vat._
Footnote 1609:
_His spirit ... renewed._ He is freed from his former sorrows.—_Vat._
Footnote 1610:
_The Lord._ God.—_Vat._
Footnote 1611:
_Shape ... beautiful._ Her countenance was serene.—_Vat._
VISION FOURTH.
CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN.
CHAP. I.
Twenty days after the former vision I saw another vision, brethren—a
representation of the tribulation that is to come. I was going to a
country house along the Campanian road. Now the house lay about ten
furlongs from the public road. The district is one rarely[1612]
traversed. And as I walked alone, I prayed the Lord to complete the
revelations which He had made to me through His holy Church, that He
might strengthen me,[1613] and give repentance to all His servants who
were going astray, that His great and glorious name might be glorified
because He vouchsafed to show me His marvels.[1614] And while I was
glorifying Him and giving Him thanks, a voice, as it were, answered me,
“Doubt not, Hermas;” and I began to think with myself, and to say, “What
reason have I to doubt—I who have been established by the Lord, and who
have seen such glorious sights?” I advanced a little, brethren, and, lo!
I see dust rising even to the heavens. I began to say to myself, “Are
cattle approaching and raising the dust?” It was about a furlong’s
distance from me. And, lo! I see the dust rising more and more, so that
I imagined that it was something sent from God. But the sun now shone
out a little, and, lo! I see a mighty beast like a whale, and out of its
mouth fiery locusts proceeded. But the size of that beast was about a
hundred feet, and it had a head like an urn.[1615] I began to weep, and
to call on the Lord to rescue me from it. Then I remembered the word
which I had heard, “Doubt not, O Hermas.” Clothed, therefore, my
brethren, with faith in the Lord,[1616] and remembering the great things
which He had taught me, I boldly faced the beast. Now that beast came on
with such noise and force, that it could itself have destroyed a
city.[1617] I came near it, and the monstrous beast stretched itself out
on the ground, and showed nothing but its tongue, and did not stir at
all until I had passed by it. Now the beast had four colours on its
head—black, then fiery and bloody, then golden, and lastly white.
CHAP. II.
Now after I had passed by the wild beast, and had moved forward about
thirty feet, lo! a virgin meets me, adorned as if she were proceeding
from the bridal chamber, clothed entirely in white, and with white
sandals, and veiled up to her forehead, and her head was covered by a
hood. And she had white hair. I knew from my former visions that this
was the Church, and I became more joyful. She saluted me, and said,
“Hail, O man!” And I returned her salutation, and said, “Lady, hail!”
And she answered, and said to me, “Has nothing crossed your path?” I
say, “I was met by a beast of such a size that it could destroy peoples,
but through the power of the Lord[1618] and His great mercy I escaped
from it.” “Well did you escape from it,” says she, “because you cast
your care[1619] on God,[1620] and opened your heart to the Lord,
believing that you can be saved by no other than by His great and
glorious name. On this account the Lord has sent His angel, who has rule
over the beasts, and whose name is Thegri,[1621] and has shut up its
mouth, so that it cannot tear you. You have escaped from great
tribulation on account of your faith, and because you did not doubt in
the presence of such a beast. Go, therefore, and tell the elect of the
Lord[1622] His mighty deeds, and say to them that this beast is a type
of the great tribulation that is coming. If then ye prepare yourselves,
and repent with all your heart, and turn to the Lord, it will be
possible for you to escape it, if your heart be pure and spotless, and
ye spend the rest of the days of your life in serving the Lord
blamelessly. Cast your cares upon the Lord, and He will direct them.
Trust the Lord, ye who doubt, for He is all-powerful, and can turn His
anger away from you, and send scourges[1623] on the doubters. Woe to
those who hear these words, and despise them: better were it for them
not to have been born.”[1624]
CHAP. III.
I asked her about the four colours which the beast had on his head. And
she answered, and said to me, “Again you are inquisitive in regard to
such matters.” “Yea, lady,” said I, “make known to me what they are.”
“Listen,” said she: “the black is the world in which we dwell: but the
fiery and bloody points out that the world must perish through blood and
fire: but the golden part are you who have escaped from this world. For
as gold is tested by fire, and thus becomes useful, so are you tested
who dwell in it. Those, therefore, who continue stedfast, and are put
through the fire, will be purified by means of it. For as gold casts
away its dross, so also will ye cast away all sadness and straitness,
and will be made pure so as to fit into the building of the tower. But
the white part is the age that is to come, in which the elect of God
will dwell, since those elected by God to eternal life will be spotless
and pure. Wherefore cease not speaking these things into the ears of the
saints. This then is the type of the great tribulation that is to come.
If ye wish it, it will be nothing. Remember those things which were
written down before.” And saying this, she departed. But I saw not into
what place she retired. There was a noise, however, and I turned round
in alarm, thinking that that beast was coming.
Footnote 1612:
_Rarely._ Easily.—_Lips._, _Sin._
Footnote 1613:
_He might strengthen me_, omitted in Vat.
Footnote 1614:
_For ... marvels._ This clause is connected with the subsequent
sentence in Vat.
Footnote 1615:
Comp. Rev. xi. 7, xii. 3, xiii. 1, xvii. 8.
Footnote 1616:
God.—_Lips._, _Vat._
Footnote 1617:
The Vat. adds: with a stroke.
Footnote 1618:
_The Lord._ God.—_Vat._
Footnote 1619:
_Care._ Loneliness and anxiety.—_Vat._
Footnote 1620:
_God._ The Lord.—_Vat._
Footnote 1621:
_Thegri._ The name of this angel is variously written, Hegrin, Tegri.
Some have supposed the word to be for ἄγριον, _the wild_; some have
taken it to mean “the watchful,” as in Dan. iv. 10, 20; and some take
it to be the name of a fabulous lion.
Footnote 1622:
_The Lord._ God.—_Vat._
Footnote 1623:
_Send scourges._ Send you help. But woe to the doubters who.—_Vat._
Footnote 1624:
Matt. xxvi. 24.
VISION FIFTH.
CONCERNING THE COMMANDMENTS.
After I had been praying at home, and had sat down on my couch, there
entered a man of glorious aspect, dressed like a shepherd, with a white
goat’s skin, a wallet on his shoulders, and a rod in his hand, and
saluted me. I returned his salutation. And straightway he sat down
beside me, and said to me, “I have been sent by a most venerable angel
to dwell with you the remaining days of your life.” And I thought that
he had come to tempt me, and I said to him, “Who are you? For I know him
to whom I have been entrusted.” He said to me, “Do you not know me?”
“No,” said I. “I,” said he, “am that shepherd to whom you have been
entrusted.” And while he yet spake, his figure was changed; and then I
knew that it was he to whom I had been entrusted. And straightway I
became confused, and fear took hold of me, and I was overpowered with
deep sorrow that I had answered him so wickedly and foolishly. But he
answered, and said to me, “Do not be confounded, but receive strength
from the commandments which I am going to give you. For I have been
sent,” said he, “to show you again all the things which you saw before,
especially those of them which are useful to you. First of all, then,
write down my commandments and similitudes, and you will write the other
things as I shall show you. For this purpose,” said he, “I command you
to write down the commandments and similitudes first, that you may read
them easily, and be able to keep them.”[1625] Accordingly I wrote down
the commandments and similitudes, exactly as he had ordered me. If then,
when you have heard these, ye keep them and walk in them, and practise
them with pure minds, you will receive from the Lord all that He has
promised to you. But if, after you have heard them, ye do not repent,
but continue to add to your sins, then shall ye receive from the Lord
the opposite things. All these words did the shepherd, even the angel of
repentance, command me to write.
Footnote 1625:
_Keep them._ That you may be able to keep them more easily by reading
them from time to time.—_Vat._
BOOK SECOND.—COMMANDMENTS.
COMMANDMENT FIRST.
_On Faith in God._
First of all, believe that there is one God who created and finished all
things, and made all things out of nothing. He alone is able to contain
the whole, but Himself cannot be contained.[1626] Have faith therefore
in Him, and fear Him; and fearing Him, exercise self-control. Keep these
commands, and you will cast away from you all wickedness, and put on the
strength of righteousness, and live to God, if you keep this
commandment.
COMMANDMENT SECOND.
_On avoiding evil-speaking, and on giving alms in simplicity._
He said to me, “Be simple and guileless, and you will be as the children
who know not the wickedness that ruins the life of men. First, then,
speak evil of no one, nor listen with pleasure to any one who speaks
evil of another. But if you listen, you will partake of the sin of him
who speaks evil, if you believe the slander which you hear;[1627] for
believing it, you will also have something to say against your brother.
Thus, then, will you be guilty of the sin of him who slanders. For
slander is evil[1628] and an unsteady demon. It never abides in peace,
but always remains in discord. Keep yourself from it, and you will
always be at peace with all. Put on a holiness in which there is no
wicked cause of offence, but all deeds that are equable and joyful.
Practise goodness; and from the rewards of your labours, which God gives
you, give to all the needy in simplicity, not hesitating as to whom you
are to give or not to give. Give to all, for God wishes His gifts to be
shared amongst all. They who receive, will render an account to God why
and for what they have received. For the afflicted who receive will not
be condemned,[1629] but they who receive on false pretences will suffer
punishment. He, then, who gives is guiltless. For as he received from
the Lord, so has he accomplished his service in simplicity, not
hesitating as to whom he should give and to whom he should not give.
This service, then, if accomplished in simplicity, is glorious with God.
He, therefore, who thus ministers in simplicity, will live to God.[1630]
Keep therefore these commandments, as I have given them to you, that
your repentance and the repentance of your house may be found in
simplicity,[1631] and your heart may be pure and stainless.”
COMMANDMENT THIRD.
_On avoiding falsehood, and on the repentance of Hermas for his
dissimulation._
Again he said to me, “Love the truth, and let nothing but truth proceed
from your mouth, that the spirit which God has placed in your flesh may
be found truthful before all men; and the Lord, who dwelleth in
you,[1632] will be glorified, because the Lord is truthful in every
word, and in Him is no falsehood. They therefore who lie deny the Lord,
and rob Him, not giving back to Him the deposit which they have
received. For they received from Him a spirit free from falsehood. If
they give him back this spirit untruthful, they pollute the commandment
of the Lord, and become robbers.” On hearing these words, I wept most
violently. When he saw me weeping, he said to me, “Why do you weep?” And
I said, “Because, sir, I know not if I can be saved.” “Why?” said he.
And I said, “Because, sir, I never spake a true word in my life, but
have ever spoken cunningly to all,[1633] and have affirmed a lie for the
truth to all; and no one ever contradicted me, but credit was given to
my word. How then can I live, since I have acted thus?” And he said to
me, “Your feelings are indeed right and sound, for you ought as a
servant of God to have walked in truth, and not to have joined an evil
conscience with the spirit of truth, nor to have caused sadness to the
holy and true Spirit.”[1634] And I said to him, “Never, sir, did I
listen to these words with so much attention.” And he said to me, “Now
you hear them, and keep them, that even the falsehoods which you
formerly told in your transactions may come to be believed through the
truthfulness of your present statements. For even they can become worthy
of credit. If you keep these precepts, and from this time forward you
speak nothing but the truth,[1635] it will be possible for you to obtain
life. And whosoever shall hear this commandment, and depart from that
great wickedness falsehood, shall live to God.”
COMMANDMENT FOURTH.
_On putting one’s wife away for adultery._
CHAP. I.
“I charge you,” said he, “to guard your chastity, and let no thought
enter your heart of another man’s wife, or of fornication, or of similar
iniquities; for by doing this you commit a great sin. But if you always
remember your own wife, you will never sin. For if this thought[1636]
enter your heart, then you will sin; and if, in like manner, you think
other wicked thoughts, you commit sin. For this thought is great sin in
a servant of God. But if any one commit this wicked deed, he works death
for himself. Attend, therefore, and refrain from this thought; for where
purity dwells, there iniquity ought not to enter the heart of a
righteous man.” I said to him, “Sir, permit me to ask you a few
questions.”[1637] “Say on,” said he. And I said to him, “Sir, if any one
has a wife who trusts in the Lord, and if he detect her in adultery,
does the man sin if he continue to live with her?” And he said to me,
“As long as he remains ignorant of her sin, the husband commits no
transgression in living with her. But if the husband know that his wife
has gone astray, and if the woman does not repent, but persists in her
fornication, and yet the husband continues to live with her, he also is
guilty of her crime, and a sharer in her adultery.” And I said to him,
“What then, sir, is the husband to do, if his wife continue in her
vicious practices?” And he said, “The husband should put her away, and
remain by himself. But if he put his wife away and marry another, he
also commits adultery.”[1638] And I said to him, “What if the woman put
away should repent, and wish to return to her husband: shall she not be
taken back by her husband?” And he said to me, “Assuredly. If the
husband do not take her back, he sins, and brings a great sin upon
himself; for he ought to take back the sinner who has repented. But not
frequently. For there is but one repentance to the servants of God. In
case, therefore, that the divorced wife may repent, the husband ought
not to marry another, when his wife has been put away. In this matter
man and woman are to be treated exactly in the same way. Moreover,
adultery is committed not only by those who pollute their flesh, but by
those who imitate the heathen in their actions.[1639] Wherefore if any
one[1640] persists in such deeds, and repents not, withdraw from him,
and cease to live with him, otherwise you are a sharer in his sin.
Therefore has the injunction been laid on you, that you should remain by
yourselves, both man and woman, for in such persons repentance can take
place. But I do not,” said he, “give opportunity for the doing of these
deeds, but that he who has sinned may sin no more. But with regard to
his previous transgressions, there is One who is able to provide a
cure;[1641] for it is He, indeed, who has power over all.”
CHAP. II.
I asked him again, and said, “Since the Lord has vouchsafed to dwell
always with me, bear with me while I utter a few words;[1642] for I
understand nothing, and my heart has been hardened by my previous mode
of life. Give me understanding, for I am exceedingly dull, and I
understand absolutely nothing.” And he answered and said unto me, “I am
set over repentance, and I give understanding to all who repent. Do you
not think,” he said, “that it is great wisdom to repent? for repentance
is great wisdom.[1643] For he who has sinned understands that he acted
wickedly in the sight of the Lord, and remembers the actions he has
done, and he repents, and no longer acts wickedly, but does good
munificently, and humbles and torments his soul because he has sinned.
You see, therefore, that repentance is great wisdom.” And I said to him,
“It is for this reason, sir, that I inquire carefully into all things,
especially because I am a sinner; that I may know what works I should
do, that I may live: for my sins are many and various.” And he said to
me, “You shall live if you keep my commandments, and walk in them; and
whosoever shall hear and keep these commandments, shall live to God.”
CHAP. III.
And I said to him, “I should like to continue my questions.” “Speak on,”
said he. And I said, “I heard, sir, some teachers maintain that there is
no other repentance than that which takes place, when we descended into
the water and received remission of our former sins.” He said to me,
“That was sound doctrine which you heard; for that is really the case.
For he who has received remission of his sins ought not to sin any more,
but to live in purity. Since, however, you inquire diligently into all
things, I will point this also out to you, not as giving occasion for
error to those who are to believe, or have lately believed, in the Lord.
For those who have now believed, and those who are to believe, have not
repentance for their sins; but they have remission of their previous
sins. For to those who have been called before these days, the Lord has
set repentance. For the Lord, knowing the heart, and foreknowing all
things, knew the weakness of men and the manifold wiles of the devil,
that he would inflict some evil on the servants of God, and would act
wickedly towards them.[1644] The Lord, therefore, being merciful, has
had mercy on the work of His hand, and has set repentance for them; and
He has entrusted to me power over this repentance. And therefore I say
to you, that if any one is tempted by the devil, and sins after that
great and holy calling in which the Lord has called His people to
everlasting life,[1645] he has opportunity to repent but once. But if he
should sin frequently after this, and then repent, to such a man his
repentance will be of no avail; for with difficulty will he live.”[1646]
And I said, “Sir, I feel that life has come back to me in listening
attentively to these commandments; for I know that I shall be saved, if
in future I sin no more.” And he said, “You will be saved, you and all
who keep these commandments.”
CHAP. IV.
And again I asked him, saying, “Sir, since you have been so patient in
listening to me, will you show me this also?” “Speak,” said he. And I
said, “If a wife or husband die, and the widower or widow marry, does he
or she commit sin?” “There is no sin in marrying again,” said he; “but
if they remain unmarried, they gain greater honour and glory with the
Lord; but if they marry, they do not sin. Guard, therefore, your
chastity and purity, and you will live to God. What commandments I now
give you, and what I am to give, keep from henceforth, yea, from the
very day when you were entrusted to me, and I will dwell in your house.
And your former sins will be forgiven, if you keep my commandments. And
all shall be forgiven who keep these my commandments, and walk in this
chastity.”
COMMANDMENT FIFTH.
_Of sadness of heart, and of patience._
CHAP. I.
“Be patient,” said he, “and of good understanding, and you will rule
over every wicked work, and you will work all righteousness. For if you
be patient, the Holy Spirit that dwells in you will be pure. He will not
be darkened by any evil spirit, but, dwelling in a broad region,[1647]
he will rejoice and be glad; and with the vessel in which he dwells he
will serve God in gladness, having great peace within himself.[1648] But
if any outburst of anger take place, forthwith the Holy Spirit, who is
tender, is straitened, not having a pure place, and He seeks to depart.
For he is choked by the vile spirit, and cannot attend on the Lord as he
wishes, for anger pollutes him. For the Lord dwells in long-suffering,
but the devil in anger.[1649] The two spirits, then, when dwelling in
the same habitation, are at discord with each other, and are troublesome
to that man in whom they dwell. For if an exceedingly small piece of
wormwood be taken and put into a jar of honey, is not the honey entirely
destroyed, and does not the exceedingly small piece of wormwood entirely
take away the sweetness of the honey, so that it no longer affords any
gratification to its owner, but has become bitter, and lost its use? But
if the wormwood be not put into the honey, then the honey remains sweet,
and is of use to its owner. You see, then, that patience is sweeter than
honey, and useful to God, and the Lord dwells in it. But anger is bitter
and useless. Now, if anger be mingled with patience, the patience is
polluted,[1650] and its prayer is not then useful to God.” “I should
like, sir,” said I, “to know the power of anger, that I may guard myself
against it.” And he said, “If you do not guard yourself against it, you
and your house lose all hope of salvation. Guard yourself, therefore,
against it. For I am with you, and all will depart from it who repent
with their whole heart.[1651] For I will be with them, and I will save
them all. For all are justified by the most holy angel.”[1652]
CHAP. II.
“Hear now,” said he, “how wicked is the action of anger, and in what way
it overthrows the servants of God by its action, and turns them from
righteousness. But it does not turn away those who are full of faith,
nor does it act on them, for the power of the Lord is with them. It is
the thoughtless and doubting that it turns away.[1653] For as soon as it
sees such men standing stedfast, it throws itself into their hearts, and
for nothing at all the man or woman becomes embittered on account of
occurrences in their daily life, as for instance on account of their
food, or some superfluous word that has been uttered, or on account of
some friend, or some gift or debt, or some such senseless affair. For
all these things are foolish and empty and unprofitable to the servants
of God. But patience is great, and mighty, and strong, and calm in the
midst of great enlargement, joyful, rejoicing, free from care,
glorifying God at all times, having no bitterness in her, and abiding
continually meek and quiet. Now this patience dwells with those who have
complete faith. But anger is foolish, and fickle, and senseless. Now, of
folly is begotten bitterness, and of bitterness anger, and of anger
frenzy. This frenzy, the product of so many evils, ends in great and
incurable sin. For when all these spirits dwell in one vessel in which
the Holy Spirit also dwells, the vessel cannot contain them, but
overflows. The tender Spirit, then, not being accustomed to dwell with
the wicked spirit, nor with hardness, withdraws from such a man, and
seeks to dwell with meekness and peacefulness. Then, when he withdraws
from the man in whom he dwelt, the man is emptied of the righteous
Spirit; and being henceforward filled with evil spirits, he is in a
state of anarchy in every action, being dragged hither and thither by
the evil spirits, and there is a complete darkness in his mind as to
everything good. This, then, is what happens to all the angry. Wherefore
do you depart from that most wicked spirit anger, and put on patience,
and resist anger and bitterness, and you will be found in company with
the purity which is loved by the Lord.[1654] Take care, then, that you
neglect not by any chance this commandment: for if you obey this
commandment, you will be able to keep all the other commandments which I
am to give you. Be strong, then, in these commandments, and put on
power, and let all put on power, as many as wish to walk in them.”[1655]
COMMANDMENT SIXTH.
_How to recognise the two spirits attendant on each man, and how to
distinguish the suggestions of the one from those of the other._
CHAP. I.
“I gave you,” he said, “directions in the first commandment to attend to
faith, and fear, and self-restraint.” “Even so, sir,” said I. And he
said, “Now I wish to show you the powers of these, that you may know
what power each possesses. For their powers are double, and have
relation alike to the righteous and the unrighteous. Trust you,
therefore, the righteous, but put no trust in the unrighteous. For the
path of righteousness is straight, but that of unrighteousness is
crooked. But walk in the straight and even way, and mind not the
crooked. For the crooked path has no roads, but has many pathless places
and stumbling-blocks in it, and it is rough and thorny. It is injurious
to those who walk therein. But they who walk in the straight road walk
evenly without stumbling, because it is neither rough nor thorny. You
see, then, that it is better to walk in this road.” “I wish to go by
this road,” said I. “You will go by it,” said he; “and whoever turns to
the Lord with all his heart will walk in it.”
CHAP. II.
“Hear now,” said he, “in regard to faith. There are two angels with a
man—one of righteousness, and the other of iniquity.” And I said to him,
“How, sir, am I to know the powers of these, for both angels dwell with
me?” “Hear,” said he, “and understand them. The angel of righteousness
is gentle and modest, meek and peaceful. When, therefore, he ascends
into your heart, forthwith he talks to you of righteousness, purity,
chastity, contentment, and of every righteous deed and glorious virtue.
When all these ascend into your heart,[1656] know that the angel of
righteousness is with you. These are the deeds of the angel of
righteousness. Trust him, then, and his works. Look now at the works of
the angel of iniquity. First, he is wrathful, and bitter, and foolish,
and his works are evil, and ruin the servants of God. When, then, he
ascends into your heart, know him by his works.” And I said to him,
“How, sir, I shall perceive him, I do not know.” “Hear and understand,”
said he. “When anger comes upon you, or harshness, know that he is in
you; and you will know this to be the case also, when you are attacked
by a longing after many transactions,[1657] and the richest delicacies,
and drunken revels, and divers luxuries, and things improper, and by a
hankering after women, and by overreaching, and pride, and blustering,
and by whatever is like to these. When these ascend into your heart,
know that the angel of iniquity is in you. Now that you know his works,
depart from him, and in no respect trust him, because his deeds are
evil, and unprofitable to the servants of God. These, then, are the
actions of both angels. Understand them, and trust the angel of
righteousness; but depart from the angel of iniquity, because his
instruction is bad in every deed.[1658] For though a man be most
faithful,[1659] and the thought of this angel ascend into his heart,
that man or woman must sin. On the other hand, be a man or woman ever so
bad, yet, if the works of the angel of righteousness ascend into his or
her heart, he or she must do something good. You see, therefore, that it
is good to follow the angel of righteousness, but to bid farewell[1660]
to the angel of iniquity.
“This commandment exhibits the deeds of faith, that you may trust the
works of the angel of righteousness, and doing them you may live to God.
But believe that the works of the angel of iniquity are hard. If you
refuse to do them, you will live to God.”
COMMANDMENT SEVENTH.
_On fearing God, and not fearing the devil._
“Fear,” said he, “the Lord, and keep His commandments.[1661] For if you
keep the commandments of God, you will be powerful in every action, and
every one of your actions will be incomparable. For, fearing the Lord,
you will do all things well. This is the fear which you ought to have,
that you may be saved. But fear not the devil; for, fearing the Lord,
you will have dominion over the devil, for there is no power in him. But
he in whom there is no power ought on no account to be an object of
fear; but He in whom there is glorious power is truly to be feared. For
every one that has power ought to be feared; but he who has not power is
despised by all. Fear, therefore, the deeds of the devil, since they are
wicked. For, fearing the Lord, you will not do these deeds, but will
refrain from them. For fears are of two kinds: for if you do not wish to
do that which is evil, fear the Lord, and you will not do it; but,
again, if you wish to do that which is good, fear the Lord, and you will
do it. Wherefore the fear of the Lord is strong, and great, and
glorious. Fear, then, the Lord, and you will live to Him, and as many as
fear Him and keep His commandments will live to God.” “Why,”[1662] said
I, “sir, did you say in regard to those that keep His commandments, that
they will live to God?” “Because,” says he, “all creation fears the
Lord, but all creation does not keep His commandments. They only who
fear the Lord and keep His commandments have life with God;[1663] but as
to those who keep not His commandments, there is no life in them.”
COMMANDMENT EIGHTH.
_We ought to shun that which is evil, and do that which is good._
“I told you,” said he, “that the creatures of God are double, for
restraint also is double; for in some cases restraint has to be
exercised, in others there is no need of restraint.” “Make known to me,
sir,” say I, “in what cases restraint has to be exercised, and in what
cases it has not.” “Restrain yourself in regard to evil, and do it not;
but exercise no restraint in regard to good, but do it. For if you
exercise restraint in the doing of good, you will commit a great
sin;[1664] but if you exercise restraint, so as not to do that which is
evil, you are practising great righteousness. Restrain yourself,
therefore, from all iniquity, and do that which is good.” “What, sir,”
say I, “are the evil deeds from which we must restrain ourselves?”
“Hear,” says he: “from adultery and fornication, from unlawful
revelling, from wicked luxury, from indulgence in many kinds of food and
the extravagance of riches, and from boastfulness, and haughtiness, and
insolence, and lies, and backbiting, and hypocrisy, from the remembrance
of wrong, and from all slander. These are the deeds that are most wicked
in the life of men. From all these deeds, therefore, the servant of God
must restrain himself. For he who does not restrain himself from these,
cannot live to God. Listen, then, to the deeds that accompany these.”
“Are there, sir,” said I, “any other evil deeds?” “There are,” says he;
“and many of them, too, from which the servant of God must restrain
himself—theft, lying, robbery, false witness, overreaching, wicked lust,
deceit, vainglory, boastfulness, and all other vices like to these.” “Do
you not think that these are really wicked?” “Exceedingly wicked in the
servants of God. From all of these the servant of God must restrain
himself. Restrain yourself, then, from all these, that you may live to
God, and you will be enrolled amongst those who restrain themselves in
regard to these matters. These, then, are the things from which you must
restrain yourself.
“But listen,” says he, “to the things in regard to which you have not to
exercise self-restraint, but which you ought to do. Restrain not
yourself in regard to that which is good, but do it.” “And tell me,
sir,” say I, “the nature of the good deeds, that I may walk in them and
wait on them, so that doing them I can be saved.” “Listen,” says he, “to
the good deeds which you ought to do, and in regard to which there is no
self-restraint requisite. First of all there is faith, then fear of the
Lord, love, concord, words of righteousness, truth, patience. Than
these, nothing is better in the life of men. If any one attend to these,
and restrain himself not from them, blessed is he in his life. Then
there are the following attendant on these: helping widows, looking
after orphans and the needy, rescuing the servants of God from
necessities, the being hospitable—for in hospitality good-doing finds a
field—never opposing any one, the being quiet, having fewer needs than
all men, reverencing the aged, practising righteousness, watching the
brotherhood, bearing insolence, being long-suffering, encouraging those
who are sick in soul, not casting those who have fallen into sin from
the faith, but turning them back and restoring them to peace of mind,
admonishing sinners, not oppressing debtors and the needy, and if there
are any other actions like these. Do these seem to you good?” says he.
“For what, sir,” say I, “is better than these?” “Walk then in them,”
says he, “and restrain not yourself from them, and you will live to
God.[1665] Keep, therefore, this commandment. If you do good, and
restrain not yourself from it, you will live to God. All who act thus
will live to God. And, again, if you refuse to do evil, and restrain
yourself from it, you will live to God. And all will live to God who
keep these commandments, and walk in them.”
COMMANDMENT NINTH.
_Prayer must be made to God without ceasing, and with unwavering
confidence._
He says to me, “Put away doubting from you, and do not hesitate to ask
of the Lord, saying to yourself, ‘How can I ask of the Lord and receive
from Him, seeing I have sinned so much against Him?’ Do not thus reason
with yourself, but with all your heart turn to the Lord, and ask of Him
without doubting, and you will know the multitude of His tender mercies;
that He will never leave you, but fulfil the request of your soul. For
He is not like men, who remember evils done against them; but He Himself
remembers not evils, and has compassion on His own creature. Cleanse,
therefore, your heart from all the vanities of this world, and from the
words already mentioned, and ask of the Lord and you will receive all,
and in none of your requests will you be denied which you make to the
Lord without doubting. But if you doubt in your heart, you will receive
none of your requests. For those who doubt regarding God are
double-souled, and obtain not one of their requests. But those who are
perfect in faith ask everything, trusting in the Lord; and they obtain,
because they ask nothing doubting, and not being double-souled. For
every double-souled man, even if he repent, will with difficulty be
saved.[1666] Cleanse your heart, therefore, from all doubt, and put on
faith, because it is strong, and trust God that you will obtain from Him
all that you ask. And if at any time, after you have asked of the Lord,
you are slower in obtaining your request [than you expected], do not
doubt because you have not soon obtained the request of your soul; for
invariably it is on account of some temptation or some sin of which you
are ignorant that you are slower in obtaining your request. Wherefore do
not cease to make the request of your soul, and you will obtain it. But
if you grow weary and waver in your request, blame yourself, and not Him
who does not give to you. Consider this doubting state of mind, for it
is wicked and senseless, and turns many away entirely from the faith,
even though they be very strong. For this doubting is the daughter of
the devil, and acts exceedingly wickedly to the servants of God.
Despise, then, doubting, and gain the mastery over it in everything;
clothing yourself with faith, which is strong and powerful. For faith
promises all things, perfects all things; but doubt having no thorough
faith in itself, fails in every work which it undertakes. You see,
then,” says he, “that faith is from above—from the Lord[1667]—and has
great power; but doubt is an earthly spirit, coming from the devil, and
has no power. Serve, then, that which has power, namely faith, and keep
away from doubt, which has no power, and you will live to God. And all
will live to God whose minds have been set on these things.”
COMMANDMENT TENTH.
_Of grief, and not grieving the Spirit of God which is in us._
CHAP. I.
“Remove from you,” says he, “grief; for she is the sister of doubt and
anger.” “How, sir,” say I, “is she the sister of these? for anger,
doubt, and grief seem to be quite different from each other.” “You are
senseless, O man. Do you not perceive that grief is more wicked than all
the spirits, and most terrible to the servants of God, and more than all
other spirits destroys man and crushes out the Holy Spirit, and yet, on
the other hand, she saves him?” “I am senseless, sir,” say I, “and do
not understand these parables. For how she can crush out, and on the
other hand save, I do not perceive.” “Listen,” says he. “Those who have
never searched for the truth, nor investigated the nature of the
Divinity, but have simply believed, when they devote themselves to and
become mixed up with business, and wealth, and heathen friendships, and
many other actions of this world,[1668] do not perceive the parables of
Divinity; for their minds are darkened by these actions, and they are
corrupted and become dried up. Even as beautiful vines, when they are
neglected, are withered up by thorns and divers plants, so men who have
believed, and have afterwards fallen away into many of those actions
above mentioned, go astray in their minds, and lose all understanding in
regard to righteousness; for if they hear of righteousness, their minds
are occupied with their business,[1669] and they give no heed at all.
Those, on the other hand, who have the fear of God, and search after
Godhead and truth, and have their hearts turned to the Lord, quickly
perceive and understand what is said to them, because they have the fear
of the Lord in them. For where the Lord dwells, there is much
understanding. Cleave, then, to the Lord, and you will understand and
perceive all things.”
CHAP. II.
“Hear, then,” says he, “foolish man, how grief crushes out the Holy
Spirit, and on the other hand saves. When the doubting man attempts any
deed, and fails in it on account of his doubt, this grief enters into
the man, and grieves the Holy Spirit, and crushes him out. Then, on the
other hand, when anger attaches itself to a man in regard to any matter,
and he is embittered, then grief enters into the heart of the man who
was irritated, and he is grieved at the deed which he did, and repents
that he has wrought a wicked deed. This grief, then, appears to be
accompanied by salvation, because the man, after having done a wicked
deed, repented.[1670] Both actions grieve the Spirit: doubt, because it
did not accomplish its object; and anger grieves the Spirit, because it
did what was wicked. Both these are grievous to the Holy Spirit—doubt
and anger. Wherefore remove grief from you, and crush not the Holy
Spirit which dwells in you, lest he entreat God[1671] against you, and
he withdraw from you. For the Spirit of God which has been granted to us
to dwell in this body does not endure grief nor straitness. Wherefore
put on cheerfulness, which always is agreeable and acceptable to
God,[1672] and rejoice in it. For every cheerful man does what is good,
and minds what is good, and despises grief;[1673] but the sorrowful man
always acts wickedly. First, he acts wickedly because he grieves the
Holy Spirit, which was given to man a cheerful Spirit. Secondly,
Grieving the Holy Spirit, he works iniquity, neither entreating the Lord
nor confessing[1674] to Him. For the entreaty of the sorrowful man has
no power to ascend to the altar of God.” “Why,” say I, “does not the
entreaty of the grieved man ascend to the altar?” “Because,” says he,
“grief sits in his heart. Grief, then, mingled with his entreaty, does
not permit the entreaty to ascend pure to the altar of God. For as
vinegar and wine, when mixed in the same vessel, do not give the same
pleasure [as wine alone gives], so grief mixed with the Holy Spirit does
not produce the same entreaty [as would be produced by the Holy Spirit
alone]. Cleanse yourself from this wicked grief, and you will live to
God; and all will live to God who drive away grief from them, and put on
all cheerfulness.”
COMMANDMENT ELEVENTH.
_The Spirit and prophets to be tried by their works; also of the two
kinds of spirit._
He pointed out to me some men sitting on a seat, and one man sitting on
a chair. And he says to me, “Do you see the persons sitting on the
seat?” “I do, sir,” said I. “These,” says he, “are the faithful, and he
who sits on the chair is a false prophet, ruining the minds of the
servants of God.[1675] It is the doubters, not the faithful, that he
ruins. These doubters then go to him as to a soothsayer, and inquire of
him what will happen to them; and he, the false prophet, not having the
power of a divine spirit in him, answers them according to their
inquiries, and according to their wicked desires, and fills their souls
with expectations, according to their own wishes. For being himself
empty, he gives empty answers to empty inquirers; for every answer is
made to the emptiness of man. Some true words he does occasionally
utter; for the devil fills him with his own spirit, in the hope that he
may be able to overcome some of the righteous. As many, then, as are
strong in the faith of the Lord, and are clothed with truth, have no
connection with such spirits, but keep away from them; but as many as
are of doubtful minds and frequently repent, betake themselves to
soothsaying, even as the heathen, and bring greater sin upon themselves
by their idolatry. For he who inquires of a false prophet in regard to
any action is an idolater, and devoid of the truth, and foolish. For no
spirit given by God requires to be asked; but such a spirit having the
power of Divinity speaks all things of itself, for it proceeds from
above from the power of the Divine Spirit. But the spirit which is asked
and speaks according to the desires of men is earthly,[1676] light, and
powerless, and it is altogether silent if it is not questioned.” “How
then, sir,” say I, “will a man know which of them is the prophet, and
which the false prophet?” “I will tell you,” says he, “about both the
prophets, and then you can test the true and the false prophet according
to my directions. Test the man who has the Divine Spirit by his life.
First, he who has the Divine Spirit proceeding from above is meek, and
peaceable, and humble, and refrains from all iniquity and the vain
desire of this world, and contents himself with fewer wants than those
of other men, and when asked he makes no reply; nor does he speak
privately, nor when man wishes the spirit to speak does the Holy Spirit
speak, but it speaks only when God wishes it to speak. When, then, a man
having the Divine Spirit comes into an assembly of righteous men who
have faith in the Divine Spirit, and this assembly of men offers up
prayer to God, then the angel of the prophetic Spirit,[1677] who is
destined for him, fills the man; and the man being filled with the Holy
Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the
Spirit of Divinity become manifest. Whatever power therefore comes from
the Spirit of Divinity belongs to the Lord. Hear, then,” says he, “in
regard to the spirit which is earthly, and empty, and powerless, and
foolish. First, the man who seems to have the Spirit exalts himself, and
wishes to have the first seat, and is bold, and impudent, and talkative,
and lives in the midst of many luxuries and many other delusions, and
takes rewards for his prophecy; and if he does not receive rewards, he
does not prophesy. Can, then, the Divine Spirit take rewards and
prophesy? It is not possible that the prophet of God should do this, but
prophets of this character are possessed by an earthly spirit. Then it
never approaches an assembly of righteous men, but shuns them. And it
associates with doubters and the vain, and prophesies to them in a
corner, and deceives them, speaking to them, according to their desires,
mere empty words: for they are empty to whom it gives its answers. For
the empty vessel, when placed along with the empty, is not crushed, but
they correspond to each other. When, therefore, it comes into an
assembly of righteous men who have a spirit of divinity, and they offer
up prayer, that man is made empty, and the earthly spirit flees from him
through fear, and that man is made dumb, and is entirely crushed, being
unable to speak. For if you pack closely a storehouse with wine or oil,
and put an empty jar in the midst of the vessels of wine or oil, you
will find that jar empty as when you placed it, if you should wish to
clear the storehouse. So also the empty prophets, when they come to the
spirits of the righteous, are found [on leaving] to be such as they were
when they came. This, then, is the mode of life of both prophets. Try by
his deeds and his life the man who says that he is inspired. But as for
you, trust the Spirit which comes from God, and has power; but the
spirit which is earthly and empty trust not at all, for there is no
power in it: it comes from the devil. Hear, then, the parable which I am
to tell you. Take a stone, and throw it to the sky, and see if you can
touch it. Or again, take a squirt of water and squirt into the sky, and
see if you can penetrate the sky.” “How, sir,” say I, “can these things
take place? for both of them are impossible.” “As these things,” says
he, “are impossible, so also are the earthly spirits powerless and
pithless. But look, on the other hand, at the power which comes from
above. Hail is of the size of a very small grain, yet when it falls on a
man’s head how much annoyance it gives him! Or, again, take the drop
which falls from a pitcher to the ground, and yet it hollows a stone.
You see, then, that the smallest things coming from above have great
power when they fall upon the earth.[1678] Thus also is the Divine
Spirit, which comes from above, powerful. Trust, then, that Spirit, but
have nothing to do with the other.”
COMMANDMENT TWELFTH.
_On the twofold desire. The commandments of God can be kept, and
believers ought not to fear the devil._
CHAP. I.
He says to me, “Put away from you all wicked desire, and clothe yourself
with good and chaste desire; for clothed with this desire you will hate
wicked desire, and will rein yourself in even as you wish. For wicked
desire is wild, and is with difficulty tamed. For it is terrible, and
consumes men exceedingly by its wildness. Especially is the servant of
God terribly consumed by it, if he falls into it and is devoid of
understanding. Moreover, it consumes all such as have not on them the
garment of good desire, but are entangled and mixed up with this world.
These it delivers up to death.” “What then, sir,” say I, “are the deeds
of wicked desire which deliver men over to death? Make them known to me,
and I will refrain from them.” “Listen, then, to the works in which evil
desire slays the servants of God.”
CHAP. II.
“Foremost of all is the desire after another’s wife or husband, and
after extravagance, and many useless dainties and drinks, and many other
foolish luxuries; for all luxury is foolish and empty in the servants of
God. These, then, are the evil desires which slay the servants of God.
For this evil desire is the daughter of the devil. You must refrain from
evil desires, that by refraining ye may live to God.[1679] But as many
as are mastered by them, and do not resist them, will perish at last,
for these desires are fatal. Put you on, then, the desire of
righteousness; and arming yourself with the fear of the Lord, resist
them. For the fear of the Lord dwells in good desire. But if evil desire
see you armed with the fear of God,[1680] and resisting it, it will flee
far from you, and it will no longer appear to you, for it fears your
armour. Go, then, garlanded with the crown which you have gained for
victory over it, to the desire of righteousness, and, delivering up to
it the prize which you have received, serve it even as it wishes.[1681]
If you serve good desire, and be subject to it, you will gain the
mastery over evil desire, and make it subject to you even as you
wish.”[1682]
CHAP. III.
“I should like to know,” say I, “in what way I ought to serve good
desire.” “Hear,” says he: “You will practise righteousness and virtue,
truth and the fear of the Lord, faith and meekness, and whatsoever
excellences are like to these. Practising these, you will be a
well-pleasing servant of God,[1683] and you will live to Him; and every
one who shall serve good desire, shall live to God.”
He concluded the twelve commandments, and said to me, “You have now
these commandments. Walk in them, and exhort your hearers that their
repentance may be pure during the remainder of their life. Fulfil
carefully this ministry which I now entrust to you, and you will
accomplish much. For you will find favour among those who are to repent,
and they will give heed to your words; for I will be with you, and will
compel them to obey you.” I say to him, “Sir, these commandments are
great, and good, and glorious, and fitted to gladden the heart of the
man who can perform them. But I do not know if these commandments can be
kept by man, because they are exceeding hard.” He answered and said to
me, “If you lay it down as certain that they can be kept,[1684] then you
will easily keep them, and they will not be hard. But if you come to
imagine that they cannot be kept by man, then you will not keep them.
Now I say to you, If you do not keep them, but neglect them, you will
not be saved, nor your children, nor your house, since you have already
determined for yourself that these commandments cannot be kept by man.”
CHAP. IV.
These things he said to me in tones of the deepest anger, so that I was
confounded and exceedingly afraid of him, for his figure was altered so
that a man could not endure his anger. But seeing me altogether agitated
and confused, he began to speak to me in more gentle tones; and he said:
“O fool, senseless and doubting, do you not perceive how great is the
glory of God, and how strong and marvellous, in that He created the
world for the sake of man, and subjected all creation to him, and gave
him power to rule over everything under heaven? If, then, man is lord of
the creatures of God, and rules over all, is he not able to be lord also
of these commandments? For,” says he, “the man who has the Lord in his
heart can also be lord of all, and of every one of these commandments.
But to those who have the Lord only on their lips,[1685] but their
hearts hardened,[1686] and who are far from the Lord, the commandments
are hard and difficult. Put, therefore, ye who are empty and fickle in
your faith, the Lord in your heart, and ye will know that there is
nothing easier, or sweeter, or more manageable, than these commandments.
Return, ye who walk in the commandments of the devil, in hard, and
bitter, and wild licentiousness, and fear not the devil; for there is no
power in him against you, for I will be with you, the angel of
repentance, who am lord over him. The devil has fear only, but his fear
has no strength. Fear him not, then, and he will flee from you.”
CHAP. V.
I say to him, “Sir, listen to me for a moment.” “Say what you wish,”
says he. “Man, sir,” say I, “is eager to keep the commandments of God,
and there is no one who does not ask of the Lord that strength may be
given him for these commandments, and that he may be subject to them;
but the devil is hard, and holds sway over them.” “He cannot,” says he,
“hold sway over the servants of God, who with all their heart place
their hopes in Him. The devil can wrestle against these, overthrow them
he cannot. If, then, ye resist him, he will be conquered, and flee in
disgrace from you. As many, therefore,” says he, “as are empty, fear the
devil, as possessing power. When a man has filled very suitable jars
with good wine, and a few among those jars are left empty,[1687] then he
comes to the jars, and does not look at the full jars, for he knows that
they are full; but he looks at the empty, being afraid lest they have
become sour. For empty jars quickly become sour, and the goodness of the
wine is gone. So also the devil goes to all the servants of God to try
them. As many, then, as are full in the faith, resist him strongly, and
he withdraws from them, having no way by which he might enter them. He
goes, then, to the empty, and finding a way of entrance into them, he
produces in them whatever he wishes, and they become his servants.”
CHAP. VI.
“But I, the angel of repentance, say to you, Fear not the devil; for I
was sent,” says he, “to be with you who repent with all your heart, and
to make you strong in faith. Trust God,[1688] then, ye who on account of
your sins have despaired of life, and who add to your sins and weigh
down your life; for if ye return to the Lord with all your heart, and
practise righteousness the rest of your days,[1689] and serve Him
according to His will, He will heal your former sins, and you will have
power to hold sway over the works of the devil. But as to the threats of
the devil, fear them not at all, for he is powerless as the sinews of a
dead man. Give ear to me, then, and fear Him who has all power, both to
save and destroy,[1690] and keep His commandments, and ye will live to
God.” I say to him, “Sir, I am now made strong in all the ordinances of
the Lord, because you are with me; and I know that you will crush all
the power of the devil, and we shall have rule over him, and shall
prevail against all his works. And I hope, sir, to be able to keep all
these commandments[1691] which you have enjoined upon me, the Lord
strengthening me.” “You will keep them,” says he, “if your heart be pure
towards the Lord; and all will keep them who cleanse their hearts from
the vain desires of this world, and they will live to God.”
Footnote 1626:
_Contained._—Vat. and Pal. add: and who cannot be defined in words,
nor conceived by the mind.
Footnote 1627:
_If ... brother._ And if you believe the slanderer, you will also be
guilty of sin, in that you have believed one who speaks evil of your
brother.—_Vat._ For if you give your assent to the detractor, and
believe what is said of one in his absence, you also will be like to
him, and acting ruinously towards your brother, and you are guilty of
the same sin as the person who slanders.—_Pal._
Footnote 1628:
For slander is ruinous.—_Vat._ For it is wicked to slander any
one.—_Pal._
Footnote 1629:
_For ... condemned_, om. in Vat.
Footnote 1630:
_This service ... God._ And he has accomplished this service to God
simply and gloriously.—_Vat._
Footnote 1631:
The Vat. adds: and a blessing may fall on your house.
Footnote 1632:
_Dwelleth in you._ Who put the spirit within you.—_Vat._
Footnote 1633:
_Cunningly to all._ Have ever lived in dissimulation.—_Vat._ Lived
cunningly with all.—_Pal._
Footnote 1634:
The Vat. adds: of God.
Footnote 1635:
_For ... truth._ For even they can become worthy of credit, if you
will speak the truth in future; and if you keep the truth.—_Vat._
Footnote 1636:
_This thought._ The thought of another man’s wife or of fornication.
Footnote 1637:
_Questions._ “I charge you,” said he, “to guard your chastity, and let
no thought enter your heart of another man’s marriage (_i.e._ wife),
or of fornication, for this produces a great transgression. But be
always mindful of the Lord at all hours, and you will never sin. For
if this very wicked thought enter your heart, you commit a great sin,
and they who practise such deeds follow the way of death. Take heed,
therefore, and refrain from this thought. For where chastity remains
in the heart of a righteous man, never ought there to arise any evil
thought.” I said to him, “Sir, permit me to say a few words to you.”
“Say on,” said he.—_Vat._
Footnote 1638:
Matt. v. 32, xix. 9.
Footnote 1639:
_Who ... actions._ But he who makes an image also commits
adultery.—_Vat._
Footnote 1640:
_Any one._ She.—_Vat._
Footnote 1641:
_There ... cure._ God, who has power to heal, will provide a
remedy.—_Vat._
Footnote 1642:
_Bear ... words._ Give me a few words of explanation.—_Vat._
Footnote 1643:
_Repentance ... wisdom._ For he who repents obtains great
intelligence. For he feels that he has sinned and acted
wickedly.—_Vat._
Footnote 1644:
_For ... them._ Since God knows the thoughts of all hearts and the
weakness of men, and the manifold wickedness of the devil which he
practises in plotting against the servants of God, and in malignant
designs against them.—_Vat._
Footnote 1645:
_In ... life._ These words occur only in Pal.
Footnote 1646:
_With ... live._ With difficulty will he live to God.—_Vat._ and
_Pal._
Footnote 1647:
It will be noticed that space is attributed to the heart or soul, and
that joy and goodness expand the heart, and produce width, while
sadness and wickedness contract and straiten.
Footnote 1648:
_But ... himself._ But rejoicing he will be expanded, and he will
feast in the vessel in which he dwells, and he will serve the Lord
joyfully in the midst of great peace.—_Vat._ He will serve the Lord in
great gladness, having abundance of all things within himself.—_Pal._
Footnote 1649:
_For ... anger_, omitted in Vat.; fuller in Pal.: For the Lord dwells
in calmness and greatness of mind, but anger is the devil’s house of
entertainment.
Footnote 1650:
_Patience is polluted._ The mind is distressed.—_Vat._; om. in Pal.
Footnote 1651:
_I ... heart._ I, the angel [or messenger] of righteousness, am with
you, and all who depart from anger, and repent with their whole heart,
will live to God.—_Vat._
Footnote 1652:
_Are justified._ Are received into the number of the just by the most
holy angel (or messenger).—_Pal._
Footnote 1653:
_Hear ... away._ “Hear now,” said he, “how great is the wickedness of
anger, and how injurious, and in what way it overthrows the servants
of God. For they who are full of faith receive no harm from it, for
the power of God is with them; for it is the doubters and those
destitute [of faith] that it overturns.”—_Vat._
Footnote 1654:
_You ... Lord._ You will be found by God in the company of purity and
chastity.—_Vat._
Footnote 1655:
_And put ... them._ That you may live to God, and they who keep these
commandments will live to God.—_Vat._
Footnote 1656:
_Forthwith ... heart_, omitted in Lips.
Footnote 1657:
_Transactions._ I think the writer means, when a longing is felt to
engage with too great devotedness to business and the pursuit of
wealth.
Footnote 1658:
_Trust ... deed._ Trust the angel of righteousness, because his
instruction is good.—_Vat._
Footnote 1659:
_Faithful._ Most happy.—_Vat._
Footnote 1660:
_But to bid farewell._ The Vat. ends quite differently from this
point: If, then, you follow him, and trust to his works, you will live
to God; and they who trust to his works will live to God.—_Vat._
Footnote 1661:
Eccles. xii. 13.
Footnote 1662:
_Why ... they only who fear the Lord_, om. in Vat.
Footnote 1663:
_God._ Lord.—_Vat._
Footnote 1664:
_For ... sin_, om. in Lips.
Footnote 1665:
_From them ... all who act thus will love to God_, om. in Vat., which
ends thus: If you keep all these commandments, you will live to God,
and all who keep these commandments will live to God.
Footnote 1666:
_With difficulty be saved._ Will with difficulty live to God.—_Vat._
Footnote 1667:
_Lord._ God.—_Vat._
Footnote 1668:
The Vat. has here a considerable number of sentences, found in the
Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In
consequence of this transference, the Eleventh Commandment in the
Vatican differs considerably from the others in the position of the
sentences, but otherwise it is substantially the same.
Footnote 1669:
_And ... business._ This part is omitted in the Leipsic Codex, and is
supplied from the Latin and Æthiopic translations.
Footnote 1670:
_This ... repented_, omitted in Vat.
Footnote 1671:
_God._ The Lord.—_Vat._, _Æth._
Footnote 1672:
_God._ The Lord.—_Vat._
Footnote 1673:
_Grief._ Injustice.—_Vat._
Footnote 1674:
ἐξομολογούμενος one would expect here to mean “giving thanks,” a
meaning which it has in the New Testament; but as ἐξομολογοῦμαι means
to “confess” throughout the _Pastor of Hermas_, it is likely that it
means “confessing” here also.
Footnote 1675:
_Is ... God._ He who sits in the chair is a terrestrial spirit.—_Vat._
And then follows the dislocation of sentences noticed above.
Footnote 1676:
_The spirit of all men is earthly_, etc. This passage, down to “it is
not possible that the prophet of God should do this,” is found in the
Vat. and other MSS. of the common translation, with the exception of
the Lambeth, in Commandment Twelfth.
Footnote 1677:
_Angel of the prophetic Spirit._ The holy messenger (angel) of
Divinity.—_Vat._
Footnote 1678:
_Earth._ After this the Vatican reads: Join yourself, therefore, to
that which has power, and withdraw from that one which is empty.
Footnote 1679:
_For ... God._ This desire, therefore, is wicked and destructive,
bringing death on the servants of God. Whoever, therefore, shall
abstain from evil desire, shall live to God.—_Vat._
Footnote 1680:
_God._ The Lord.—_Vat._
Footnote 1681:
_Go ... wishes._ And you will obtain the victory, and will be crowned
on account of it, and you will arrive at good desire, and you will
deliver up the victory which you have obtained to God, and you will
serve Him by acting even as you yourself wish to act.—_Vat._
Footnote 1682:
Chapters third, fourth, and part of fifth, are omitted in the
Palatine.
Footnote 1683:
_God._ The Lord.—_Vat._
Footnote 1684:
_If ... kept_, omitted in Vat.
Footnote 1685:
Isa. xxix. 13; Matt. xv. 8.
Footnote 1686:
John xii. 40; 2 Cor. iii. 14.
Footnote 1687:
_Empty._ Half full.—_Vat._
Footnote 1688:
_Trust God._ Believe ye, then, who on account of your sins have
forgotten God.—_Vat._
Footnote 1689:
_Practise ... days_, omitted in Vat.
Footnote 1690:
Matt. x. 28; Luke xii. 5.
Footnote 1691:
_Rule over ... commandments._ But we shall conquer him completely, if
we can keep these commandments.—_Vat._
BOOK THIRD.—SIMILITUDES.
SIMILITUDES WHICH HE SPAKE WITH ME.
SIMILITUDE FIRST.
_As in this world we have no abiding city, we ought to seek one to
come._
He says to me, “You know that you who are the servants of God dwell in a
strange land; for your city is far away from this one. If, then,” he
continues, “you know your city in which you are to dwell, why do ye here
provide lands, and make expensive preparations, and accumulate dwellings
and useless buildings? He who makes such preparations for this city
cannot return again to his own. Oh foolish, and unstable, and miserable
man! Dost thou not understand that all these things belong to another,
and are under the power of another? for the lord of this city will say,
‘I do not wish thee to dwell in my city; but depart from this city,
because thou obeyest not my laws.’ Thou, therefore, although having
fields and houses, and many other things, when cast out by him, what
wilt thou do with thy land, and house, and other possessions which thou
hast gathered to thyself? For the lord of this country justly says to
thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost
thou intend to do, having a law in thine own city, on account of thy
lands, and the rest of thy possessions?[1692] Thou shalt altogether deny
thy law, and walk according to the law of this city. See lest it be to
thy hurt to deny thy law;[1693] for if thou shalt desire to return to
thy city, thou wilt not be received, because thou hast denied the law of
thy city, but wilt be excluded from it. Have a care, therefore: as one
living in a foreign land, make no further preparations for thyself than
such merely as may be sufficient; and be ready, when the master of this
city shall come to cast thee out for disobeying his law, to leave his
city, and to depart to thine own, and to obey thine own law without
being exposed to annoyance, but in great joy. Have a care, then, ye who
serve the Lord, and have Him in your heart, that ye work the works of
God, remembering His commandments and promises which He promised, and
believe that He will bring them to pass if His commandments be observed.
Instead of lands, therefore, buy afflicted souls, according as each one
is able, and visit[1694] widows and orphans, and do not overlook them;
and spend your wealth and all your preparations, which ye received from
the Lord, upon such lands and houses. For to this end did the Master
make you rich, that you might perform these services unto Him; and it is
much better to purchase such lands, and possessions, and houses, as you
will find in your own city, when you come to reside in it. This is a
noble and sacred expenditure, attended neither with sorrow nor fear, but
with joy. Do not practise the expenditure of the heathen,[1695] for it
is injurious to you who are the servants of God; but practise an
expenditure of your own, in which ye can rejoice; and do not
corrupt[1696] nor touch what is another’s, nor covet it, for it is an
evil thing to covet the goods of other men; but work thine own work, and
thou wilt be saved.”
SIMILITUDE SECOND.
_As the vine is supported by the elm, so is the rich man helped by the
prayer of the poor._
As I was walking in the field, and observing an elm and vine, and
determining in my own mind respecting them and their fruits, the
Shepherd appears to me, and says, “What is it that you are thinking
about the elm and vine?” “I am considering,” I reply, “that they become
each other exceedingly well.” “These two trees,” he continues, “are
intended as an example for the servants of God.” “I would like to know,”
said I, “the example which these trees, you say, are intended to teach.”
“Do you see,” he says, “the elm and the vine?” “I see them, sir,” I
replied. “This vine,” he continued, “produces fruit, and the elm is an
unfruitful tree; but unless the vine be trained upon the elm, it cannot
bear much fruit when extended at length upon the ground;[1697] and the
fruit which it does bear is rotten, because the plant is not suspended
upon the elm. When, therefore, the vine is cast upon the elm, it yields
fruit both from itself and from the elm. You see, moreover, that the elm
also produces much fruit, not less than the vine, but even more;
because,”[1698] he continued, “the vine, when suspended upon the elm,
yields much fruit, and good; but when thrown upon the ground, what it
produces is small and rotten. This similitude, therefore, is for the
servants of God—for the poor man and for the rich.” “How so, sir?” said
I; “explain the matter to me.” “Listen,” he said: “The rich man has much
wealth, but is poor in matters relating to the Lord, because he is
distracted about his riches; and he offers very few confessions and
intercessions to the Lord, and those which he does offer are small and
weak, and have no power above. But when the rich man refreshes[1699] the
poor, and assists him in his necessities, believing that what he does to
the poor man will be able to find its reward with God—because the poor
man is rich in intercession and confession, and his intercession has
great power with God—then the rich man helps the poor in all things
without hesitation; and the poor man, being helped by the rich,
intercedes for him, giving thanks to God for him who bestows gifts upon
him. And he still continues to interest himself zealously for the poor
man, that his wants may be constantly supplied. For he knows that the
intercession of the poor man is acceptable and influential with God.
Both, accordingly, accomplish their work. The poor man makes
intercession; a work in which he is rich, which he received from the
Lord, and with which he recompenses the master who helps him. And the
rich man, in like manner, unhesitatingly bestows upon the poor man the
riches which he received from the Lord. And this is a great work, and
acceptable before God, because he understands the object of his wealth,
and has given to the poor of the gifts of the Lord, and rightly
discharged his service to Him. Among men, however, the elm appears not
to produce fruit, and they do not know nor understand that if a drought
come, the elm, which contains water, nourishes the vine; and the vine,
having an unfailing supply of water, yields double fruit both for itself
and for the elm. So also poor men interceding with the Lord on behalf of
the rich, increase their riches; and the rich, again, aiding the poor in
their necessities, satisfy their souls. Both, therefore, are partners in
the righteous work. He who does these things shall not be deserted by
God, but shall be enrolled in the books of the living. Blessed are they
who have riches, and who understand that they are from the Lord. [For
they who are of that mind will be able to do some good.[1700]]”
SIMILITUDE THIRD.
_As in winter green trees cannot be distinguished from withered, so in
this world neither can the just from the unjust._
He showed me many trees having no leaves, but withered, as it seemed to
me; for all were alike. And he said to me, “Do you see those trees?” “I
see, sir,” I replied, “that all are alike, and withered.” He answered
me, and said, “These trees which you see are those who dwell in this
world.” “Why, then, sir,” I said, “are they withered, as it were, and
alike?”[1701] “Because,” he said, “neither are the righteous manifest in
this life, nor sinners, but they are alike; for this life is a winter to
the righteous, and they do not manifest themselves, because they dwell
with sinners: for as in winter trees that have cast their leaves are
alike, and it is not seen which are dead and which are living, so in
this world neither do the righteous show themselves, nor sinners, but
all are alike one to another.”
SIMILITUDE FOURTH.
_As in summer living trees are distinguished from withered by fruit and
living leaves, so in the world to come the just differ from the unjust
in happiness._
He showed me again many trees, some budding, and others withered. And he
said to me, “Do you see these trees?” “I see, sir,” I replied, “some
putting forth buds, and others withered.” “Those,” he said, “which are
budding are the righteous who are to live in the world to come; for the
coming world is the summer[1702] of the righteous, but the winter of
sinners. When, therefore, the mercy of the Lord shines forth, then shall
they be made manifest who are the servants of God, and all men shall be
made manifest. For as in summer the fruits of each individual tree
appear, and it is ascertained of what sort they are, so also the fruits
of the righteous shall be manifest, and all who have been fruitful in
that world shall be made known.[1703] But the heathen and sinners, like
the withered trees which you saw, will be found to be those who have
been withered and unfruitful in that world, and shall be burnt as wood,
and [so] made manifest, because their actions were evil during their
lives. For the sinners shall be consumed because they sinned and did not
repent, and the heathen shall be burned because they knew not Him who
created them. Do you therefore bear fruit, that in that summer your
fruit may be known. And refrain from much business, and you will never
sin: for they who are occupied with much business commit also many sins,
being distracted about their affairs, and not at all serving their Lord.
How, then,” he continued, “can such a one ask and obtain anything from
the Lord, if he serve Him not? They who serve Him shall obtain their
requests, but they who serve Him not shall receive nothing. And in the
performance even of a single action a man can serve the Lord; for his
mind will not be perverted from the Lord, but he will serve Him, having
a pure mind. If, therefore, you do these things, you shall be able to
bear fruit for the life to come. And every one who will do these things
shall bear fruit.”
SIMILITUDE FIFTH.
_Of true fasting and its reward: also of purity of body._
CHAP. I.
While fasting and sitting on a certain mountain, and giving thanks to
the Lord for all His dealings with me, I see the Shepherd sitting down
beside me, and saying, “Why have you come hither [so] early in the
morning?” “Because, sir,” I answered, “I have a station.” “What is a
station?” he asked. “I am fasting, sir,” I replied. “What is this
fasting,” he continued, “which you are observing?” “As I have been
accustomed, sir,” I reply, “so I fast.” “You do not know,” he says, “how
to fast unto the Lord: this useless fasting which you observe to Him is
of no value.” “Why, sir,” I answered, “do you say this?” “I say to you,”
he continued, “that the fasting which you think you observe is not a
fasting. But I will teach you what is a full and acceptable fasting to
the Lord. Listen,” he continued: “God does not desire such an empty
fasting. For fasting to God in this way you will do nothing for a
righteous life; but offer to God a fasting of the following kind: Do no
evil in your life, and serve the Lord with a pure heart: keep His
commandments, walking in His precepts, and let no evil desire arise in
your heart; and believe in God. If you do these things, and fear Him,
and abstain from every evil thing, you will live unto God; and if you do
these things, you will keep a great fast, and one acceptable before
God.”
CHAP. II.
“Hear the similitude which I am about to narrate to you relative to
fasting. A certain man had a field and many slaves, and he planted a
certain part of the field with a vineyard,[1704] and selecting a
faithful and beloved and much valued slave, he called him to him, and
said, ‘Take this vineyard which I have planted, and stake[1705] it until
I come, and do nothing else to the vineyard; and attend to this order of
mine, and you shall receive your freedom from me.’ And the master of the
slave departed to a foreign country. And when he was gone, the slave
took and staked the vineyard; and when he had finished the staking of
the vines, he saw that the vineyard was full of weeds. He then
reflected, saying, ‘I have kept this order of my master: I will dig up
the rest of this vineyard, and it will be more beautiful when dug up;
and being free of weeds, it will yield more fruit, not being choked by
them.’ He took, therefore, and dug up the vineyard, and rooted out all
the weeds that were in it. And that vineyard became very beautiful and
fruitful, having no weeds to choke it. And after a certain time the
master of the slave and of the field returned, and entered into the
vineyard. And seeing that the vines were suitably supported on stakes,
and the ground, moreover, dug up, and all the weeds rooted out, and the
vines fruitful, he was greatly pleased with the work of his slave. And
calling his beloved son who was his heir, and his friends who were his
councillors, he told them what orders he had given his slave, and what
he had found performed. And they rejoiced along with the slave at the
testimony which his master bore to him. And he said to them, ‘I promised
this slave freedom if he obeyed the command which I gave him, and he has
kept my command, and done besides a good work to the vineyard, and has
pleased me exceedingly. In return, therefore, for the work which he has
done, I wish to make him co-heir with my son, because, having good
thoughts, he did not neglect them, but carried them out.’ With this
resolution of the master his son and friends were well pleased, viz.
that the slave should be co-heir with the son. After a few days the
master made a feast,[1706] and sent to his slave many dishes from his
table. And the slave receiving the dishes that were sent him from his
master, took of them what was sufficient for himself, and distributed
the rest among his fellow-slaves. And his fellow-slaves rejoiced to
receive the dishes, and began to pray for him, that he might find still
greater favour with his master for having so treated them. His master
heard all these things that were done, and was again greatly pleased
with his conduct. And the master again calling together his friends and
his son, reported to them the slave’s proceeding with regard to the
dishes which he had sent him. And they were still more satisfied that
the slave should become co-heir with his son.”
CHAP. III.
I said to him, “Sir, I do not see the meaning of these similitudes, nor
am I able to comprehend them, unless you explain them to me.” “I will
explain them all to you,” he said, “and whatever I shall mention in the
course of our conversations I will show you. [Keep the commandments of
the Lord, and you will be approved, and inscribed amongst the number of
those who observe His commands.] And if you do any good beyond what is
commanded by God, you will gain for yourself more abundant glory, and
will be more honoured by God than you would otherwise be. If, therefore,
in keeping the commandments of God, you do, in addition, these services,
you will have joy if you observe them according to my command.” I said
to him, “Sir, whatsoever you enjoin upon me I will observe, for I know
that you are with me.” “I will be with you,” he replied, “because you
have such a desire for doing good; and I will be with all those,” he
added, “who have such a desire. This fasting,” he continued, “is very
good, provided the commandments of the Lord be observed. Thus, then,
shall you observe the fasting which you intend to keep. First of
all,[1707] be on your guard against every evil word, and every evil
desire, and purify your heart from all the vanities of this world. If
you guard against these things, your fasting will be perfect. And you
will do also as follows. Having fulfilled what is written, in the day on
which you fast you will taste nothing but bread and water; and having
reckoned up the price of the dishes of that day which you intended to
have eaten, you will give it to a widow, or an orphan, or to some person
in want, and thus you will exhibit humility of mind, so that he who has
received benefit from your humility may fill his own soul, and pray for
you to the Lord. If you observe fasting, as I have commanded you, your
sacrifice will be acceptable to God, and this fasting will be written
down; and the service thus performed is noble, and sacred, and
acceptable to the Lord. These things, therefore, shall you thus observe
with your children, and all your house, and in observing them you will
be blessed; and as many as hear these words and observe them shall be
blessed; and whatsoever they ask of the Lord they shall receive.”
CHAP. IV.
I prayed him much that he would explain to me the similitude of the
field, and of the master of the vineyard, and of the slave who staked
the vineyard, and of the stakes, and of the weeds that were plucked out
of the vineyard, and of the son, and of the friends who were
fellow-councillors, for I knew that all these things were a kind of
parable. And he answered me, and said, “You are exceedingly
persistent[1708] with your questions. You ought not,” he continued, “to
ask any questions at all; for if it is needful to explain anything, it
will be made known to you.” I said to him, “Sir, whatsoever you show me,
and do not explain, I shall have seen to no purpose, not understanding
its meaning. In like manner, also, if you speak parables to me, and do
not unfold them, I shall have heard your words in vain.” And he answered
me again, saying, “Every one who is the servant of God, and has his Lord
in his heart, asks of Him understanding, and receives it, and opens up
every parable; and the words of the Lord become known to him which are
spoken in parables. But those who are weak and slothful in prayer,
hesitate to ask anything from the Lord; but the Lord is full of
compassion, and gives without fail to all who ask Him. But you, having
been strengthened by the holy Angel, and having obtained from Him such
intercession, and not being slothful, why do not you ask of the Lord
understanding, and receive it from Him?” I said to him, “Sir, having you
with me, I am necessitated to ask questions of you, for you show me all
things, and converse with me; but if I were to see or hear these things
without you, I would then ask the Lord to explain them.”
CHAP. V.
“I said to you a little ago,” he answered, “that you were cunning and
obstinate in asking explanations of the parables; but since you are so
persistent, I shall unfold to you the meaning of the similitudes of the
field, and of all the others that follow, that you may make them known
to every one. Hear now,” he said, “and understand them. The field is
this world; and the Lord of the field is He who created, and perfected,
and strengthened all things; [and the son is the Holy Spirit;[1709]] and
the slave is the Son of God; and the vines are this people, whom He
Himself planted; and the stakes are the holy angels of the Lord, who
keep His people together; and the weeds that were plucked out of the
vineyard are the iniquities of God’s servants; and the dishes which He
sent Him from His table are the commandments which He gave His people
through His Son; and the friends and fellow-councillors are the holy
angels who were first created; and the Master’s absence from home is the
time that remains until His appearing.” I said to him, “Sir, all these
are great, and marvellous, and glorious things. Could I, therefore,” I
continued, “understand them? No, nor could any other man, even if
exceedingly wise. Moreover,” I added, “explain to me what I am about to
ask you.” “Say what you wish,” he replied. “Why, sir,” I asked, “is the
Son of God in the parable in the form of a slave?”
CHAP. VI.
“Hear,” he answered: “the Son of God is not in the form of a slave, but
in great power and might.” “How so, sir?” I said; “I do not understand.”
“Because,” he answered, “God planted the vineyard, that is to say, He
created the people, and gave them to His Son; and the Son appointed His
angels over them to keep them; and He Himself purged away their sins,
having suffered many trials and undergone many labours, for no one is
able to dig without labour and toil. He Himself, then, having purged
away the sins of the people, showed them the paths of life by giving
them the law which He received from His Father. [You see,” he said,
“that He is the Lord of the people, having received all authority from
His Father.[1710]] And why the Lord took His Son as councillor, and the
glorious angels, regarding the heirship of the slave, listen. The holy,
pre-existent Spirit, that created every creature, God made to dwell in
flesh, which He chose.[1711] This flesh, accordingly, in which the Holy
Spirit dwelt, was nobly subject to that Spirit, walking religiously and
chastely, in no respect defiling the Spirit; and accordingly, after
living[1712] excellently and purely, and after labouring and
co-operating with the Spirit, and having in everything acted vigorously
and courageously along with the Holy Spirit, He assumed it as a partner
with it. For this conduct[1713] of the flesh pleased Him, because it was
not defiled on the earth while having the Holy Spirit. He took,
therefore, as fellow-councillors His Son and the glorious angels, in
order that this flesh, which had been subject to the body without a
fault, might have some place of tabernacle, and that it might not appear
that the reward [of its servitude had been lost[1714]]; for the flesh
that has been found without spot or defilement, in which the Holy Spirit
dwelt, [will receive a reward]. You now have the explanation of this
parable also.”
CHAP. VII.
“I rejoice, sir,” I said, “to hear this explanation.” “Hear,” again he
replied: “Keep this flesh pure and stainless, that the Spirit which
inhabits it may bear witness to it, and your flesh may be justified. See
that the thought never arise in your mind that this flesh of yours is
corruptible, and you misuse it by any act of defilement. If you defile
your flesh, you will also defile the Holy Spirit; and if you defile your
flesh [and spirit], you will not live.” “And if any one, sir,” I said,
“has been hitherto ignorant, before he heard these words, how can such a
man be saved who has defiled his flesh?” “Respecting former sins of
ignorance,” he said, “God alone is able to heal them, for to Him belongs
all power. [But be on your guard now, and the all-powerful and
compassionate God will heal former transgressions[1715]], if for the
time to come you defile not your body nor your spirit; for both are
common, and cannot be defiled, the one without the other: keep both
therefore pure, and you will live unto God.”
SIMILITUDE SIXTH.
_Of the two classes of voluptuous men, and of their death, falling away,
and the duration of their punishment._
CHAP. I.
Sitting in my house, and glorifying the Lord for all that I had seen,
and reflecting on the commandments, that they are excellent, and
powerful, and glorious, and able to save a man’s soul, I said within
myself, “I shall be blessed if I walk in these commandments, and every
one who walks in them will be blessed.” While I was saying these words
to myself, I suddenly see him sitting beside me, and hear him thus
speak: “Why are you in doubt about the commandments which I gave you?
They are excellent: have no doubt about them at all, but put on faith in
the Lord, and you will walk in them, for I will strengthen you in them.
These commandments are beneficial to those who intend to repent: for if
they do not walk in them, their repentance is in vain. You, therefore,
who repent cast away the wickedness of this world which wears you out;
and by putting on all the virtues of a holy life, you will be able to
keep these commandments, and will no longer add to the number of your
sins. Walk,[1716] therefore, in these commandments of mine, and you will
live unto God. All these things have been spoken to you by me.” And
after he had uttered these words, he said to me, “Let us go into the
fields, and I will show you the shepherds of the flocks.” “Let us go,
sir,” I replied. And we came to a certain plain, and he showed me a
young man, a shepherd, clothed in a suit of garments of a yellow colour:
and he was herding very many sheep, and these sheep were feeding
luxuriously, as it were, and riotously, and merrily skipping hither and
thither. And the shepherd himself was merry, because of his flock; and
the appearance of the shepherd was joyous, and he was running about
amongst his flock. [And other sheep I saw rioting and luxuriating in one
place, but not, however, leaping about.[1717]]
CHAP. II.
And he said to me, “Do you see this shepherd?” “I see him, sir,” I said.
“This,” he answered, “is the angel of luxury and deceit: he wears out
the souls of the servants of God, and perverts them from the truth,
deceiving them with wicked desires, through which they will perish; for
they forget the commandments of the living God, and walk in deceits and
empty luxuries; and they are ruined by the angel, some being brought to
death, others to corruption.”[1718] I said to him, “Sir, I do not know
the meaning of these words, ‘to death, and to corruption.’” “Listen,” he
said. “The sheep which you saw merry and leaping about, are those which
have torn themselves away from God for ever, and have delivered
themselves over to luxuries and deceits [[1719]of this world. Among them
there is no return to life through repentance, because they have added
to their other sins, and blasphemed the name of the Lord. Such men,
therefore, are appointed unto death.[1720] And the sheep which you saw
not leaping, but feeding in one place, are they who have delivered
themselves over to luxury and deceit], but have committed no blasphemy
against the Lord. These have been perverted from the truth: among them
there is the hope of repentance, by which it is possible to live.
Corruption, then, has a hope of a kind of renewal,[1721] but death has
everlasting ruin.” Again I went forward a little way, and he showed me a
tall shepherd, somewhat savage in his appearance, clothed in a white
goatskin, and having a wallet on his shoulders, and a very hard staff
with branches, and a large whip. And he had a very sour look, so that I
was afraid of him, so forbidding was his aspect. This shepherd,
accordingly, was receiving the sheep from the young shepherd, those,
viz., that were rioting and luxuriating, but not leaping; and he cast
them into a precipitous place, full of thistles and thorns, so that it
was impossible to extricate the sheep from the thorns and thistles; but
they were completely entangled amongst them. These, accordingly, thus
entangled, pastured amongst the thorns and thistles, and were
exceedingly miserable, being beaten by him; and he drove them hither and
thither, and gave them no rest; and, altogether, these sheep were in a
wretched plight.
CHAP. III.
Seeing them, therefore, so beaten and so badly used, I was grieved for
them, because they were so tormented, and had no rest at all. And I said
to the Shepherd who talked with me, “Sir, who is this shepherd, who is
so pitiless and severe, and so completely devoid of compassion for these
sheep?” “This,” he replied, “is the angel of punishment; and he belongs
to the just angels, and is appointed to punish. He accordingly takes
those who wander away from God, and who have walked in the desires and
deceits of this world, and chastises them as they deserve with terrible
and diverse punishments.” “I would know, sir,” I said, “of what nature
are these diverse tortures and punishments?” “Hear,” he said, “the
various tortures and punishments. The tortures are such as occur during
life.[1722] For some are punished with losses, others with want, others
with sicknesses of various kinds, and others with all kinds of disorder
and confusion; others are insulted by unworthy persons, and exposed to
suffering in many other ways: for many, becoming unstable in their
plans, try many things, and none of them at all succeed, and they say
they are not prosperous in their undertakings; and it does not occur to
their minds that they have done evil deeds, but they blame the
Lord.[1723] When, therefore, they have been afflicted with all kinds of
affliction, then are they delivered unto me for good training, and they
are made strong in the faith of the Lord; and[1724] for the rest of the
days of their life they are subject to the Lord with pure hearts, and
are successful in all their undertakings, obtaining from the Lord
everything they ask; and then they glorify the Lord, that they were
delivered to me, and no longer suffer any evil.”
CHAP. IV.
I said to him, “Sir, explain this also to me.” “What is it you ask?” he
said. “Whether, sir,” I continued, “they who indulge in luxury, and who
are deceived, are tortured for the same period of time that they have
indulged in luxury and deceit?” He said to me, “They are tortured in the
same manner.”[1725] [“They are tormented much less, sir,” I
replied;[1726]] “for those who are so luxurious and who forget God ought
to be tortured seven-fold.” He said to me, “You are foolish, and do not
understand the power of torment.” “Why, sir,” I said, “if I had
understood it, I would not have asked you to show me.” “Hear,” he said,
“the power of both. The time of luxury and deceit is one hour; but the
hour of torment is equivalent to thirty days. If, accordingly, a man
indulge in luxury for one day, and be deceived and be tortured for one
day, the day of his torture is equivalent to a whole year. For all the
days of luxury, therefore, there are as many years of torture to be
undergone. You see, then,” he continued, “that the time of luxury and
deceit is very short,[1727] but that of punishment and torture long.”
CHAP. V.
“Still,” I said, “I do not quite understand about the time of deceit,
and luxury, and torture; explain it to me more clearly.” He answered,
and said to me, “Your folly is persistent; and you do not wish to purify
your heart, and serve God. Have a care,” he added, “lest the time be
fulfilled, and you be found foolish. Hear now,” he added, “as you
desire, that you may understand these things. He who indulges in luxury,
and is deceived for one day, and who does what he wishes, is clothed
with much foolishness, and does not understand the act which he does
until the morrow; for he forgets what he did the day before. For luxury
and deceit have no memories, on account of the folly with which they are
clothed; but when punishment and torture cleave to a man for one day, he
is punished and tortured for a year; for punishment and torture have
powerful memories. While tortured and punished, therefore, for a whole
year, he remembers at last[1728] his luxury and deceit, and knows that
on their account he suffers evil. Every man, therefore, who is luxurious
and deceived is thus tormented, because, although having life, they have
given themselves over to death.” “What kinds of luxury, sir,” I asked,
“are hurtful?” “Every act of a man which he performs with pleasure,” he
replied, “is an act of luxury; for the sharp-tempered man, when
gratifying his tendency, indulges in luxury; and the adulterer, and the
drunkard, and the backbiter, and the liar, and the covetous man, and the
thief, and he who does things like these, gratifies his peculiar
propensity, and in so doing indulges in luxury. All these acts of luxury
are hurtful to the servants of God. On account of these deceits,
therefore, do they suffer, who are punished and tortured. And there are
also acts of luxury which save men; for many who do good indulge in
luxury, being carried away by their own pleasure: this luxury, however,
is beneficial to the servants of God, and gains life for such a man; but
the injurious acts of luxury before enumerated bring tortures and
punishment upon them; and if they continue in them and do not repent,
they bring death upon themselves.”
SIMILITUDE SEVENTH.
_They who repent must bring forth fruits worthy of repentance._
After a few days I saw him in the same plain where I had also seen the
shepherds; and he said to me, “What do you wish with me?” I said to him,
“Sir, that you would order the shepherd who punishes to depart out of my
house, because he afflicts me exceedingly.” “It is necessary,” he
replied, “that you be afflicted; for thus,” he continued, “did the
glorious angel command concerning you, as he wishes you to be tried.”
“What have I done which is so bad, sir,” I replied, “that I should be
delivered over to this angel?” “Listen,” he said: “Your sins are many,
but not so great as to require that _you_ be delivered over to this
angel; but your household has committed great iniquities and sins, and
the glorious angel has been incensed at them on account of their deeds;
and for this reason he commanded you to be afflicted for a certain time,
that they also might repent, and purify themselves from every desire of
this world. When, therefore, they repent and are purified, then the
angel of punishment will depart.” I said to him, “Sir, if they have done
such things as to incense the glorious angel against them, yet what have
I done?” He replied, “They cannot be afflicted at all, unless you, the
head of the house, be afflicted: for when you are afflicted, of
necessity they also suffer affliction; but if you are in comfort, they
can feel no affliction.” “Well, sir,” I said, “they have repented with
their whole heart.” “I know, too,” he answered, “that they have repented
with their whole heart: do you think, however, that the sins of those
who repent are remitted?[1729] Not altogether, but he who repents must
torture his own soul, and be exceedingly humble in all his conduct, and
be afflicted with many kinds of affliction; and if he endure the
afflictions that come upon him, He who created all things, and endued
them with power, will assuredly have compassion, and will heal him; and
this will He do when He sees the heart of every penitent pure from every
evil thing:[1730] and it is profitable for you and for your house to
suffer affliction now. But why should I say much to you? You must be
afflicted, as that angel of the Lord commanded who delivered you to me.
And for this give thanks to the Lord, because He has deemed you worthy
of showing you beforehand this affliction, that, knowing it before it
comes, you may be able to bear it with courage.”[1731] I said to him,
“Sir, be thou with me, and I will be able to bear all affliction.” “I
will be with you,” he said, “and I will ask the angel of punishment to
afflict you more lightly; nevertheless, you will be afflicted for a
little time, and again you will be re-established in your house. Only
continue humble, and serve the Lord in all purity of heart, you and your
children, and your house, and walk in my commands which I enjoin upon
you, and your repentance will be deep and pure; and if you observe these
things with your household, every affliction will depart from you. And
affliction,” he added, “will depart from all who walk in these my
commandments.”
SIMILITUDE EIGHTH.
_The sins of the elect and of the penitent are of many kinds, but all
will be rewarded according to the measure of their repentance and good
works._
CHAP. I.
He showed me a large willow tree overshadowing plains and mountains, and
under the shade of this willow had assembled all those who were called
by the name of the Lord. And a glorious angel of the Lord, who was very
tall, was standing beside the willow, having a large pruning-knife, and
he was cutting little twigs from the willow and distributing them among
the people that were overshadowed by the willow; and the twigs which he
gave them were small, about a cubit, as it were, in length. And after
they had all received the twigs, the angel laid down the pruning-knife,
and that tree was sound, as I had seen it at first. And I marvelled
within myself, saying, “How is the tree sound, after so many branches
have been cut off?” And the Shepherd said to me, “Do not be surprised if
the tree remains sound after so many branches were lopped off; [but
wait,[1732]] and when you shall have seen everything, then it will be
explained to you what it means.” The angel who had distributed the
branches among the people again asked them from them, and in the order
in which they had received them were they summoned to him, and each one
of them returned his branch. And the angel of the Lord took and looked
at them. From some he received the branches withered and moth-eaten;
those who returned branches in that state the angel of the Lord ordered
to stand apart. Others, again, returned them withered, but not
moth-eaten; and these he ordered to stand apart. And others returned
them half-withered, and these stood apart; and others returned their
branches half-withered and having cracks in them, and these stood apart.
[And others returned their branches green and having cracks in them; and
these stood apart.[1733]] And others returned their branches, one-half
withered and the other green; and these stood apart. And others brought
their branches two-thirds green and the remaining third withered; and
these stood apart. And others returned them two-thirds withered and
one-third green; and these stood apart. And others returned their
branches nearly all green, the smallest part only, the top, being
withered, but they had cracks in them; and these stood apart. And of
others very little was green, but the remaining parts withered; and
these stood apart. And others came bringing their branches green, as
they had received them from the angel. And the majority of the crowd
returned branches of that kind, and with these the angel was exceedingly
pleased; and these stood apart. [And others returned their branches
green and having offshoots; and these stood apart, and with these the
angel was exceedingly delighted.[1734]] And others returned their
branches green and with offshoots, and the offshoots had some fruit, as
it were;[1735] and those men whose branches were found to be of that
kind were exceedingly joyful. And the angel was exultant because of
them; and the Shepherd also rejoiced greatly because of them.
CHAP. II.
And the angel of the Lord ordered crowns to be brought;[1736] and there
were brought crowns, formed, as it were, of palms; and he crowned the
men who had returned the branches which had offshoots and some fruit,
and sent them away into the tower. And the others also he sent into the
tower, those, namely, who had returned branches that were green and had
offshoots but no fruit, having given them seals. And all who went into
the tower had the same clothing—white as snow. And those who returned
their branches green, as they had received them, he set free, giving
them clothing and seals. Now after the angel had finished these things,
he said to the Shepherd, “I am going away, and you will send these away
within the walls, according as each one is worthy to have his dwelling.
And examine their branches carefully, and so dismiss them; but examine
them with _care_. See that no one escape you,” he added; “and if any
escape you, I will try them at the altar.” Having said these words to
the Shepherd, he departed. And after the angel had departed, the
Shepherd said to me, “Let us take the branches of all these and plant
them, and see if any of them will live.” I said to him, “Sir, how can
these withered branches live?” He answered, and said, “This tree is a
willow, and of a kind that is very tenacious of life. If, therefore, the
branches be planted, and receive a little moisture, many of them will
live. And now let us try, and pour water upon them; and if any of them
live I shall rejoice with them, and if they do not I at least will not
be found neglectful.” And the Shepherd bade me call them as each one was
placed. And they came, rank by rank, and gave their branches to the
Shepherd. And the Shepherd received the branches, and planted them in
rows; and after he had planted them he poured much water upon them, so
that the branches could not be seen for the water; and after the
branches had drunk it in, he said to me, “Let us go, and return after a
few days, and inspect all the branches; for He who created this tree
wishes all those to live who received branches from it. And I also hope
that the greater part of these branches which received moisture and
drank of the water will live.”
CHAP. III.
I said to him, “Sir, explain to me what this tree means, for I am
perplexed about it, because, after so many branches have been cut off,
it continues sound, and nothing appears to have been cut away from it.
By this, now, I am perplexed.” “Listen,” he said: “This great tree that
casts its shadow over plains, and mountains, and all the earth, is the
law of God that was given to the whole world; and this law is the Son of
God,[1737] proclaimed to the ends of the earth; and the people who are
under its shadow are they who have heard the proclamation, and have
believed upon Him. And the great and glorious angel Michael is he who
has authority over this people, and governs them; for this is he who
gave them the law into the hearts of believers: he accordingly
superintends them to whom he gave it, to see if they have kept the same.
And you see the branches of each one, for the branches are the law. You
see, accordingly, many branches that have been rendered useless, and you
will know them all—those who have not kept the law; and you will see the
dwelling of each one.” I said to him, “Sir, why did he dismiss some into
the tower, and leave others to you?” “All,” he answered, “who
transgressed the law which they received from him, he left under my
power for repentance; but all who have satisfied the law, and kept it,
he retains under his own authority.” “Who, then,” I continued, “are they
who were crowned, and who go to the tower?” “These are they who have
suffered on account of the law; but the others, and they who returned
their branches green, and with offshoots, but without fruit, are they
who have been afflicted on account of the law, but who have not suffered
nor denied their law; and they who returned their branches green as they
had received them, are the venerable, and the just, and they who have
walked carefully in a pure heart, and have kept the commandments of the
Lord. And the rest you will know when I have examined those branches
which have been planted and watered.”
CHAP. IV.
And after a few days we came to the place, and the Shepherd sat down in
the angel’s place, and I stood beside him. And he said to me, “Gird
yourself with pure, undressed linen made of sackcloth;” and seeing me
girded, and ready to minister to him, “Summon,” he said, “the men to
whom belong the branches that were planted, according to the order in
which each one gave them in.” So I went away to the plain, and summoned
them all, and they all stood in their ranks. He said to them, “Let each
one pull out his own branch, and bring it to me.” The first to give in
were those who had them withered and cut; and[1738] because they were
found to be thus withered and cut, he commanded them to stand apart. And
next they gave them in who had them withered, but not cut. And some of
them gave in their branches green, and some withered and eaten as by a
moth. Those that gave them in green, accordingly, he ordered to stand
apart; and those who gave them in dry and cut, he ordered to stand along
with the first. Next they gave them in who had them half-withered and
cracked; and many of them gave them in green and without cracks; and
some green and with offshoots, and fruits upon the offshoots, such as
they had who went, after being crowned, into the tower. And some handed
them in withered and eaten, and some withered and uneaten; and some as
they were, half-withered and cracked. And he commanded them each one to
stand apart, some towards their own rows, and others apart from them.
CHAP. V.
Then they gave in their branches who had them green, but cracked: all
these gave them in green, and stood in their own row. And the Shepherd
was pleased with these, because they were all changed, and had lost
their cracks. And they also gave them in who had them half-green and
half-withered: of some, accordingly, the branches were found completely
green; of others, half-withered; of others, withered and eaten; of
others, green, and having offshoots. All these were sent away, each to
his own row. [Next they gave in who had them two parts green and
one-third withered. Many of them gave them half-withered; and others
withered and rotten; and others half-withered and cracked, and a few
green. These all stood in their own row.[1739]] And they gave them in
who had them green, but to a very slight extent withered and
cracked.[1740] Of these, some gave them in green, and others green and
with offshoots. And these also went away to their own row. Next they
gave them who had a very small part green and the other parts withered.
Of these the branches were found for the most part green and having
offshoots, and fruit upon the offshoots, and others altogether green.
With these branches the Shepherd was exceedingly pleased, because they
were found in this state. And these went away, each to his own row.
CHAP. VI.
After the Shepherd had examined the branches of them all, he said to me,
“I told you that this tree was tenacious of life. You see,” he
continued, “how many repented and were saved.” “I see, sir,” I replied.
“That you may behold,” he added, “the great mercy of the Lord, that it
is great and glorious, and that He has given His Spirit to those who are
worthy of repentance.” “Why, then, sir,” I said, “did not all these
repent?” He answered, “To them whose heart He saw would become pure, and
obedient to Him, He gave power to repent with the whole heart. But to
them whose deceit and wickedness He perceived, and saw that they
intended to repent hypocritically, He did not grant repentance, lest
they should again profane His name.” I said to him, “Sir, show me now,
with respect to those who gave in the branches, of what sort they are,
and their abode, in order that they hearing it who believed, and
received the seal, and broke it, and did not keep it whole, may, on
coming to a knowledge of their deeds, repent, and receive from you a
seal, and may glorify the Lord because He had compassion upon them, and
sent you to renew their spirits.” “Listen,” he said: “they whose
branches were found withered and moth-eaten are the apostates and
traitors of the church, who have blasphemed the Lord in their sins, and
have, moreover, been ashamed of the name of the Lord by which they were
called. These, therefore, at the end were lost unto God. And you see
that not a single one of them repented, although they heard the words
which I spake to them, which I enjoined upon you. From such life
departed. And they who gave them in withered and undecayed, these also
were near to them; for they were hypocrites, and introducers of strange
doctrines, and subverters of the servants of God, especially of those
who had sinned, not allowing them to repent, but persuading them by
foolish doctrines. These, accordingly, have a hope of repentance. And
you see that many of them also have repented since I spake to them, and
they will still repent. But all who will not repent have lost their
lives; and as many of them as repented became good, and their dwelling
was appointed within the first walls; and some of them ascended even
into the tower. You see, then,” he said, “that repentance involves life
to sinners, but non-repentance death.”
CHAP. VII.
“And as many as gave in the branches half-withered and cracked, hear
also about them. They whose branches were half-withered to the same
extent are the wavering; for they neither live, nor are they dead. And
they who have them half-withered and cracked are both waverers and
slanderers, [railing against the absent,] and never at peace with one
another, but always at variance. And yet to these also,” he continued,
“repentance is possible. You see,” he said, “that some of them have
repented, and there is still remaining in them,” he continued, “a hope
of repentance. And as many of them,” he added, “as have repented, shall
have their dwelling in the tower. And those of them who have been slower
in repenting shall dwell within the walls. And as many as do not repent
at all, but abide in their deeds, shall utterly perish. And they who
gave in their branches green and cracked were always faithful and good,
though emulous of each other about the foremost places, and about fame:
now all these are foolish, in indulging in such a rivalry. Yet they
also, being naturally good, on hearing my commandments, purified
themselves, and soon repented. Their dwelling, accordingly, was in the
tower. But if any one relapse into strife, he will be cast out of the
tower, and will lose his life. Life is the possession of all who keep
the commandments of the Lord; but in the commandments there is no
rivalry in regard to the first places, or glory of any kind, but in
regard to patience and personal humility. Among such persons, then, is
the life of the Lord, but amongst the quarrelsome and transgressors,
death.”
CHAP. VIII.
“And they who gave in their branches half green and half withered, are
those who are immersed in business, and do not cleave to the saints. For
this reason, the one half of them is living, and the other half dead.
Many, accordingly, who heard my commands repented, and those at least
who repented had their dwelling in the tower. But some of them at last
fell away: these, accordingly, have not repentance, for on account of
their business they blasphemed the Lord, and denied Him. They therefore
lost their lives through the wickedness which they committed. And many
of them doubted. These still have repentance in their power, if they
repent speedily; and their abode will be in the tower. But if they are
slower in repenting, they will dwell within the walls; and if they do
not repent, they too have lost their lives. And they who gave in their
branches two-thirds withered and one-third green, are those who have
denied [the Lord] in various ways. Many, however, repented, but some of
them hesitated and were in doubt. These, then, have repentance within
their reach, if they repent quickly, and do not remain in their
pleasures; but if they abide in their deeds, these, too, work to
themselves death.”
CHAP. IX.
“And they who returned their branches two-thirds withered and one-third
green, are those that were faithful indeed; but after acquiring wealth,
and becoming distinguished amongst the heathen, they clothed themselves
with great pride, and became lofty-minded, and deserted the truth, and
did not cleave to the righteous, but lived with the heathen, and this
way of life became more agreeable to them. They did not, however, depart
from God, but remained in the faith, although not working the works of
faith. Many of them accordingly repented, and their dwelling was in the
tower. And others continuing to live until the end with the heathen, and
being corrupted by their vain glories, [departed from God, serving the
works and deeds of the heathen.[1741]] These were reckoned with the
heathen. But others of them hesitated, not hoping to be saved on account
of the deeds which they had done; while others were in doubt, and caused
divisions among themselves. To those, therefore, who were in doubt on
account of their deeds, repentance is still open; but their repentance
ought to be speedy, that their dwelling may be in the tower. And to
those who do not repent, but abide in their pleasures, death is near.”
CHAP. X.
“And they who gave in their branches green, but having the tips withered
and cracked, these were always good, and faithful, and distinguished
before God; but they sinned a very little through indulging small
desires, and finding little faults with one another. But on hearing my
words the greater part of them quickly repented, and their dwelling was
upon the tower. Yet some of them were in doubt; and certain of them who
were in doubt wrought greater dissension. Among these, therefore, is
hope of repentance, because they were always good; and with difficulty
will any one of them perish. And they who gave up their branches
withered,[1742] but having a very small part green, are those who
believed only, yet continue working the works of iniquity. They never,
however, departed from God, but gladly bore His name, and joyfully
received His servants into their houses. Having accordingly heard of
this repentance, they unhesitatingly repented, and practise all virtue
and righteousness; and some of them even [suffered, being willingly put
to death[1743]], knowing their deeds which they had done. Of all these,
therefore, the dwelling shall be in the tower.”
CHAP. XI.
And after he had finished the explanations of all the branches, he said
to me, “Go and tell them to every one, that they may repent, and they
shall live unto God. Because the Lord, having had compassion on all men,
has sent me to give repentance, although some are not worthy of it on
account of their works; but the Lord, being long-suffering, desires
those who were called by His Son to be saved.”[1744] I said to him,
“Sir, I hope that all who have heard them will repent; for I am
persuaded that each one, on coming to a knowledge of his own works, and
fearing the Lord, will repent.” He answered me, and said, “All who with
their whole heart shall purify themselves from their wickedness before
enumerated, and shall add no more to their sins, will receive healing
from the Lord for their former transgressions, if they do not hesitate
at these commandments; and they will live unto God. But do you walk in
my commandments, and live.” Having shown me these things, and spoken all
these words, he said to me, “And the rest I will show you after a few
days.”
SIMILITUDE NINTH.
_The great mysteries in the building of the militant and triumphant
church._
CHAP. I.
After I had written down the commandments and similitudes of the
Shepherd, the angel of repentance, he came to me and said, “I wish to
explain to you what the Holy Spirit[1745] that spake with you in the
form of the church showed you, for that Spirit is the Son of God. For,
as you were somewhat weak in the flesh, it was not explained to you by
the angel. When, however, you were strengthened by the Spirit, and your
strength was increased, so that you were able to see the angel also,
then accordingly was the building of the tower shown you by the church.
In a noble and solemn manner did you see everything as if shown you by a
virgin; but now you see [them] through the same Spirit as if shown by an
angel. You must, however, learn everything from me with greater
accuracy. For I was sent for this purpose by the glorious angel to dwell
in your house, that you might see all things with power, entertaining no
fear, even as it was before.” And he led me away into Arcadia, to a
round hill;[1746] and he placed me on the top of the hill, and showed me
a large plain, and round about the plain twelve mountains, all having
different forms. The first was black as soot; and the second bare,
without grass; and the third full of thorns and thistles; and the fourth
with grass half-withered, the upper parts of the plants green, and the
parts about the roots withered; and some of the grasses, when the sun
scorched them, became withered. And the fifth mountain had green grass,
and was rugged. And the sixth mountain was quite full of clefts, some
small and others large; and the clefts were grassy, but the plants were
not very vigorous, but rather, as it were, decayed. The seventh
mountain, again, had cheerful pastures, and the whole mountain was
blooming, and every kind of cattle and birds were feeding upon that
mountain; and the more the cattle and the birds ate, the more the grass
of that mountain flourished. And the eighth mountain was full of
fountains, and every kind of the Lord’s creatures drank of the fountains
of that mountain. But the ninth mountain [had no water at all, and was
wholly a desert, and had within it deadly serpents, which destroy men.
And the tenth mountain[1747]] had very large trees, and was completely
shaded, and under the shadow of the trees sheep lay resting and
ruminating. And the eleventh mountain was very thickly wooded, and those
trees were productive, being adorned with various sorts of fruits, so
that any one seeing them would desire to eat of their fruits. The
twelfth mountain, again, was wholly white, and its aspect was cheerful,
and the mountain in itself was very beautiful.
CHAP. II.
And in the middle of the plain he showed me a large white rock that had
arisen out of the plain. And the rock was more lofty than the mountains,
rectangular in shape, so as to be capable of containing the whole world:
and that rock was old, having a gate cut out of it; and the cutting out
of the gate seemed to me as if recently done. And the gate glittered to
such a degree under the sunbeams, that I marvelled at the splendour of
the gate; and round about the gate were standing twelve virgins. The
four who stood at the corners seemed to me more distinguished than the
others—they were all, however, distinguished—and they were standing at
the four parts of the gate; two virgins between each part. And they were
clothed with linen tunics, and gracefully girded, having their right
shoulders exposed, as if about to bear some burden. Thus they stood
ready; for they were exceedingly cheerful and eager. After I had seen
these things, I marvelled in myself, because I was beholding great and
glorious sights. And again I was perplexed about the virgins, because,
although so delicate, they were standing courageously, as if about to
carry the whole heavens. And the Shepherd said to me, “Why are you
reasoning in yourself, and perplexing your mind, and distressing
yourself? for the things which you cannot understand, do not attempt to
comprehend, as if you were wise; but ask the Lord, that you may receive
understanding and know them. You cannot see what is behind you, but you
see what is before. Whatever, then, you cannot see, let alone, and do
not torment yourself about it: but what you see, make yourself master of
it, and do not waste your labour about other things; and I will explain
to you everything that I show you. Look, therefore, on the things that
remain.”
CHAP. III.
I saw six men come, tall, and distinguished, and similar in appearance,
and they summoned a multitude of men. And they who came were also tall
men, and handsome, and powerful; and the six men commanded them to build
a tower above the rock. And great was the noise of those men who came to
build the tower, as they ran hither and thither around the gate. And the
virgins who stood around the gate told the men to hasten to build the
tower. Now the virgins had spread out their hands, as if about to
receive something from the men. And the six men commanded stones to
ascend out of a certain pit, and to go to the building of the tower. And
there went up ten shining rectangular stones, not hewn in a quarry. And
the six men called the virgins, and bade them carry all the stones that
were intended for the building, and to pass through the gate, and give
them to the men who were about to build the tower. And the virgins put
upon one another the ten first stones which had ascended from the pit,
and carried them together, each stone by itself.
CHAP. IV.
And as they stood together around the gate, those who seemed to be
strong carried them, and they stooped down under the corners of the
stone; and the others stooped down under the sides of the stones. And in
this way they carried all the stones.[1748] And they carried them
through the gate as they were commanded, and gave them to the men for
the tower; and they took the stones and proceeded with the building. Now
the tower was built upon the great rock, and above the gate. Those ten
stones were prepared as the foundation for the building of the tower.
And the rock and gate were the support of the whole of the tower. And
after the ten stones other twenty [five] came up out of the pit, and
these were fitted into the building of the tower, being carried by the
virgins as before. And after these ascended thirty-five. And these in
like manner were fitted into the tower. And after these other forty
stones came up; and all these were cast into the building of the tower,
[and there were four rows in the foundation of the tower,[1749]] and
they ceased ascending from the pit. And the builders also ceased for a
little. And again the six men commanded the multitude of the crowd to
bear stones from the mountains for the building of the tower. They were
accordingly brought from all the mountains of various colours, and being
hewn by the men were given to the virgins; and the virgins carried them
through the gate, and gave them for the building of the tower. And when
the stones of various colours were placed in the building, they all
became white alike, and lost their different colours. And certain stones
were given by the men for the building, and these did not become
shining; but as they were placed, such also were they found to remain:
for they were not given by the virgins, nor carried through the gate.
These stones, therefore, were not in keeping with the others in the
building of the tower. And the six men, seeing these unsuitable stones
in the building, commanded them to be taken away, and to be carried away
down to their own place whence they had been taken; [and being removed
one by one, they were laid aside; and] they say to the men who brought
the stones, “Do not ye bring any stones at all for the building, but lay
them down beside the tower, that the virgins may carry them through the
gate, and may give them for the building. For unless,” they said, “they
be carried through the gate by the hands of the virgins, they cannot
change their colours: do not toil, therefore,” they said, “to no
purpose.”
CHAP. V.
And on that day the building was finished, but the tower was not
completed; for additional building was again about to be added, and
there was a cessation in the building. And the six men commanded the
builders all to withdraw a little distance, and to rest, but enjoined
the virgins not to withdraw from the tower; and it seemed to me that the
virgins had been left to guard the tower. Now after all had withdrawn,
and were resting themselves, I said to the Shepherd, “What is the reason
that the building of the tower was not finished?” “The tower,” he
answered, “cannot be finished just yet, until the Lord of it come and
examine the building, in order that, if any of the stones be found to be
decayed, he may change them: for the tower is built according to his
pleasure.” “I would like to know, sir,” I said, “what is the meaning of
the building of this tower, and what the rock and gate, and the
mountains, and the virgins mean, and the stones that ascended from the
pit, and were not hewn, but came as they were to the building. Why, in
the first place, were ten stones placed in the foundation, then
twenty-five, then thirty-five, then forty? and I wish also to know about
the stones that went to the building, and were again taken out and
returned to their own place? On all these points put my mind at rest,
sir, and explain them to me.” “If you are not found to be curious about
trifles,” he replied, “you shall know everything. For after a few days
[[1750]we shall come hither, and you will see the other things that
happen to this tower, and will know accurately all the similitudes.”
After a few days] we came to the place where we sat down. And he said to
me, “Let us go to the tower; for the master of the tower is coming to
examine it.” And we came to the tower, and there was no one at all near
it, save the virgins only. And the Shepherd asked the virgins if
perchance the master of the tower had come; and they replied that he was
about to come[1751] to examine the building.
CHAP. VI.
And, behold, after a little I see an array of many men coming, and in
the midst of them one man[1752] of so remarkable a size as to overtop
the tower. And the six men who had worked upon the building were with
him, and many other honourable men were around him. And the virgins who
kept the tower ran forward and kissed him, and began to walk near him
around the tower. And that man examined the building carefully, feeling
every stone separately; and holding a rod in his hand, he struck every
stone in the building three times. And when he struck them, some of them
became black as soot, and some appeared as if covered with scabs, and
some cracked, and some mutilated, and some neither white nor black, and
some rough and not in keeping with the other stones, and some having
[very many] stains: such were the varieties of decayed stones that were
found in the building. He ordered all these to be taken out of the
tower, and to be laid down beside it, and other stones to be brought and
put in their stead. [And the builders asked him from what mountain he
wished them to be brought and put in their place.[1753]] And he did not
command them to be brought from the mountains, [but he bade them be
brought from a certain plain which was near at hand.[1754]] And the
plain was dug up, and shining rectangular stones were found, and some
also of a round shape; and all the stones which were in that plain were
brought, and carried through the gate by the virgins. And the
rectangular stones were hewn, and put in place of those that were taken
away; but the rounded stones were not put into the building, because
they were hard to hew, and appeared to yield slowly to the chisel; they
were deposited, however, beside the tower, as if intended to be hewn and
used in the building, for they were exceedingly brilliant.
CHAP. VII.
The glorious man, the lord of the whole tower, having accordingly
finished these alterations, called to him the Shepherd, and delivered to
him all the stones that were lying beside the tower, that had been
rejected from the building, and said to him, “Carefully clean all these
stones, and put aside such for the building of the tower as may
harmonize with the others; and those that do not, throw far away from
the tower.” [Having given these orders to the Shepherd, he departed from
the tower[1755]], with all those with whom he had come. Now the virgins
were standing around the tower, keeping it. I said again to the
Shepherd, “Can these stones return to the building of the tower, after
being rejected?” He answered me, and said, “Do you see these stones?” “I
see them, sir,” I replied. “The greater part of these stones,” he said,
“I will hew, and put into the building, and they will harmonize with the
others.” “How, sir,” I said, “can they, after being cut all round about,
fill up the same space?” He answered, “Those that shall be found small
will be thrown into the middle of the building, and those that are
larger will be placed on the outside, and they will hold them together.”
Having spoken these words, he said to me, “Let us go, and after two days
let us come and clean these stones, and cast them into the building; for
all things around the tower must be cleaned, lest the Master come
suddenly, and find the places about the tower dirty, and be displeased,
and these stones be not returned for the building of the tower, and I
also shall seem to be neglectful towards the Master.” And after two days
we came to the tower, and he said to me, “Let us examine all the stones,
and ascertain those which may return to the building.” I said to him,
“Sir, let us examine them!”
CHAP. VIII.
And beginning, we first examined the black stones. And such as they had
been taken out of the building, were they found to remain; and the
Shepherd ordered them to be removed out of the tower, and to be placed
apart. Next he examined those that had scabs; and he took and hewed many
of these, and commanded the virgins to take them up and cast them into
the building. And the virgins lifted them up, and put them in the middle
of the building of the tower. And the rest he ordered to be laid down
beside the black ones; for these, too, were found to be black. He next
examined those that had cracks; and he hewed many of these, and
commanded them to be carried by the virgins to the building: and they
were placed on the outside, because they were found to be sounder than
the others; but the rest, on account of the multitude of the cracks,
could not be hewn, and for this reason, therefore, they were rejected
from the building of the tower. He next examined the chipped stones, and
many amongst these were found to be black, and some to have great
cracks. And these also he commanded to be laid down along with those
which had been rejected. But the remainder, after being cleaned and
hewn, he commanded to be placed in the building. And the virgins took
them up, and fitted them into the middle of the building of the tower,
for they were somewhat weak. He next examined those that were half white
and half black, and many of them were found to be black. And he
commanded these also to be taken away along with those which had been
rejected. And the rest were all taken away by the virgins; for, being
white, they were fitted by the virgins themselves into the building. And
they were placed upon the outside, because they were found to be sound,
so as to be able to support those which were placed in the middle, for
no part of them at all was chipped. He next examined those that were
rough and hard; and a few of them were rejected because they could not
be hewn, as they were found exceedingly hard. But the rest of them were
hewn, and carried by the virgins, and fitted into the middle of the
building of the tower; for they were somewhat weak. He next examined
those that had stains; and of these a very few were black, and were
thrown aside with the others; but the greater part were found to be
bright, and these were fitted by the virgins into the building, but on
account of their strength were placed on the outside.
CHAP. IX.
He next came to examine the white and rounded stones, and said to me,
“What are we to do with these stones?” “How do I know, sir?” I replied.
“Have you no intentions regarding them?” “Sir,” I answered, “I am not
acquainted with this art, neither am I a stone-cutter, nor can I tell.”
“Do you not see,” he said, “that they are exceedingly round? and if I
wish to make them rectangular, a large portion of them must be cut away;
for some of them must of necessity be put into the building.” “If
therefore,” I said, “they must, why do you torment yourself, and not at
once choose for the building those which you prefer, and fit them into
it?” He selected the larger ones among them, and the shining ones, and
hewed them; and the virgins carried and fitted them into the outside
parts of the building. And the rest which remained over were carried
away, and laid down on the plain from which they were brought. They were
not, however, rejected, “because,” he said, “there remains yet a little
addition to be built to the tower. And the lord of this tower wishes all
the stones to be fitted into the building, because they are exceedingly
bright.” And twelve women were called, very beautiful in form, clothed
in black, and with dishevelled hair. And these women seemed to me to be
fierce. But the Shepherd commanded them to lift the stones that were
rejected from the building, and to carry them away to the mountains from
which they had been brought. And they were merry, and carried away all
the stones, and put them in the place whence they had been taken. Now
after all the stones were removed, and there was no longer a single one
lying around the tower, he said, “Let us go round the tower and see,
lest there be any defect in it.” So I went round the tower along with
him. And the Shepherd, seeing that the tower was beautifully built,
rejoiced exceedingly; for the tower was built in such a way, that, on
seeing it, I coveted the building of it, for it was constructed as if
built of one stone, without a single joining. And the stone seemed as if
hewn out of the rock; having to me the appearance of a monolith.
CHAP. X.
And as I walked along with him, I was full of joy, beholding so many
excellent things. And the Shepherd said to me, “Go and bring unslacked
lime and fine-baked clay, that I may fill up the forms of the stones
that were taken and thrown into the building; for everything about the
tower must be smooth.” And I did as he commanded me, and brought it to
him. “Assist me,” he said, “and the work will soon be finished.” He
accordingly filled up the forms of the stones that were returned to the
building, and commanded the places around the tower to be swept and to
be cleaned; and the virgins took brooms and swept the place, and carried
all the dirt out of the tower, and brought water, and the ground around
the tower became cheerful and very beautiful. Says the Shepherd to me,
“Everything has been cleared away; if the lord of the tower come to
inspect it, he can have no fault to find with us.” Having spoken these
words, he wished to depart; but I laid hold of him by the wallet, and
began to adjure him by the Lord that he would explain what he had showed
me. He said to me, “I must rest a little, and then I shall explain to
you everything; wait for me here until I return.” I said to him, “Sir,
what can I do here alone?” “You are not alone,” he said, “for these
virgins are with you.” “Give me in charge to them, then,” I replied. The
Shepherd called them to him, and said to them, “I entrust him to you
until I come,” and went away. And I was alone with the virgins; and they
were rather merry, but were friendly to me, especially the four more
distinguished of them.
CHAP. XI.
The virgins said to me, “The Shepherd does not come here to-day.” “What,
then,” said I, “am I to do?” They replied, “Wait for him until he comes;
and if he comes he will converse with you, and if he does not come you
will remain here with us until he does come.” I said to them, “I will
wait for him until it is late; and if he does not arrive, I will go away
into the house, and come back early in the morning.” And they answered
and said to me, “You were entrusted to us; you cannot go away from us.”
“Where, then,” I said, “am I to remain?” “You will sleep with us,” they
replied, “as a brother, and not as a husband: for you are our brother,
and for the time to come we intend to abide with you, for we love you
exceedingly!” But I was ashamed to remain with them. And she who seemed
to be the first among them began to kiss me. [And the others seeing her
kissing me, began also to kiss me], and to lead me round the tower, and
to play with me. And I, too, became like a young man, and began to play
with them: for some of them formed a chorus, and others danced, and
others sang; and I, keeping silence, walked with them around the tower,
and was merry with them. And when it grew late I wished to go into the
house; and they would not let me, but detained me. So I remained with
them during the night, and slept beside the tower. Now the virgins
spread their linen tunics on the ground, and made me lie down in the
midst of them; and they did nothing at all but pray; and I without
ceasing prayed with them, and not less than they. And the virgins
rejoiced because I thus prayed. And I remained there with the virgins
until the next day at the second hour. Then the Shepherd returned, and
said to the virgins, “Did you offer him any insult?” “Ask him,” they
said. I said to him, “Sir, I was delighted that I remained with them.”
“On what,” he asked, “did you sup?” “I supped, sir,” I replied, “on the
words of the Lord the whole night.” “Did they receive you well?” he
inquired. “Yes, sir,” I answered. “Now,” he said, “what do you wish to
hear first?” “I wish to hear in the order,” I said, “in which you showed
me from the beginning. I beg of you, sir, that as I shall ask you, so
also you will give me the explanation.” “As you wish,” he replied, “so
also will I explain to you, and will conceal nothing at all from you.”
CHAP. XII.
“First of all, sir,” I said, “explain this to me: What is the meaning of
the rock and the gate?” “This rock,” he answered, “and this gate are the
Son of God.” “How, sir?” I said; “the rock is old, and the gate is new.”
“Listen,” he said, “and understand, O ignorant man. The Son of God is
older than all His creatures, so that He was a fellow-councillor with
the Father in His work of creation: for this reason is He old.” “And why
is the gate new, sir?” I said. “Because,” he answered, “He became
manifest in the last days of the dispensation: for this reason the gate
was made new, that they who are to be saved by it might enter into the
kingdom of God. You saw,” he said, “that those stones which came in
through the gate were used for the building of the tower, and that those
which did not come, were again thrown back to their own place?” “I saw,
sir,” I replied. “In like manner,” he continued, “no one shall enter
into the kingdom of God unless he receive His holy name. For if you
desire to enter into a city, and that city is surrounded by a wall, and
has but one gate, can you enter into that city save through the gate
which it has?” “Why, how can it be otherwise, sir?” I said. “If, then,
you cannot enter into the city except through its gate, so, in like
manner, a man cannot otherwise enter into the kingdom of God than by the
name of His beloved Son. You saw,” he added, “the multitude who were
building the tower?” “I saw them, sir,” I said. “Those,” he said, “are
all glorious angels, and by them accordingly is the Lord surrounded. And
the gate is the Son of God. This is the one entrance to the Lord. In no
other way, then, shall any one enter in to Him except through His Son.
You saw,” he continued, “the six men, and the tall and glorious man in
the midst of them, who walked round the tower, and rejected the stones
from the building?” “I saw him, sir,” I answered. “The glorious man,” he
said, “is the Son of God, and those six glorious angels are those who
support Him on the right hand and on the left. None of these glorious
angels,” he continued, “will enter in unto God apart from Him. Whosoever
does not receive His[1756] name, shall not enter into the kingdom of
God.”
CHAP. XIII.
“And the tower,” I asked, “what does it mean?” “This tower,” he replied,
“is the church.” “And these virgins, who are they?” “They are holy
spirits, and men cannot otherwise be found in the kingdom of God unless
these have put their clothing upon them: for if you receive the name
only, and do not receive from them the clothing, they are of no
advantage to you. For these virgins are the powers of the Son of God. If
you bear His name but possess not His power, it will be in vain that you
bear His name. Those stones,” he continued, “which you saw rejected bore
His name, but did not put on the clothing of the virgins.” “Of what
nature is their clothing, sir?” I asked. “Their very names,” he said,
“are their clothing. Every one who bears the name of the Son of God,
ought to bear the names also of these; for the Son Himself bears the
names of these virgins. As many stones,” he continued, “as you saw [come
into the building of the tower through the hands[1757]] of these
virgins, and remaining, have been clothed with their strength. For this
reason you see that the tower became of one stone with the rock. So also
they who have believed on the Lord[1758] through His Son, and are
clothed with these spirits, shall become one spirit, one body, and the
colour of their garments shall be one. And the dwelling of such as bear
the names of the virgins is in the tower.” “Those stones, sir, that were
rejected,” I inquired, “on what account were they rejected? for they
passed through the gate, and were placed by the hands of the virgins in
the building of the tower.” “Since you take an interest in everything,”
he replied, “and examine minutely, hear about the stones that were
rejected. These all,” he said, “received the name of God, and they
received also the strength of these virgins. Having received, then,
these spirits, they were made strong, and were with the servants of God;
and theirs was one spirit, and one body, and one clothing. For they were
of the same mind, and wrought righteousness. After a certain time,
however, they were persuaded by the women whom you saw clothed in black,
and having their shoulders exposed and their hair dishevelled, and
beautiful in appearance. Having seen these women, they desired to have
them, and clothed themselves with their strength, and put off the
strength of the virgins. These, accordingly, were rejected from the
house of God, and were given over to these women. But they who were not
deceived by the beauty of these women remained in the house of God. You
have,” he said, “the explanation of those who were rejected.”
CHAP. XIV.
“What, then, sir,” I said, “if these men, being such as they are, repent
and put away their desires after these women, and return again to the
virgins, and walk in their strength and in their works, shall they not
enter into the house of God?” “They shall enter in,” he said, “if they
put away the works of these women, and put on again the strength of the
virgins, and walk in their works. For on this account was there a
cessation in the building, in order that, if these repent, they may
depart into the building of the tower. But if they do not repent, then
others will come in their place, and these at the end will be cast out.
For all these things I gave thanks to the Lord, because He had pity on
all that call upon His name; and sent the angel of repentance to us who
sinned against Him, and renewed our spirit; and when we were already
destroyed, and had no hope of life, He restored us to newness of life.”
“Now, sir,” I continued, “show me why the tower was not built upon the
ground, but upon the rock and upon the gate.” “Are you still,” he said,
“without sense and understanding?” “I must, sir,” I said, “ask you of
all things, because I am wholly unable to understand them; for all these
things are great and glorious, and difficult for man to understand.”
“Listen,” he said: “the name of the Son of God is great, and cannot be
contained, and supports the whole world. If, then, the whole creation is
supported by the Son of God, what think ye of those who are called by
Him, and bear the name of the Son of God, and walk in His commandments?
do you see what kind of persons He supports? Those who bear His name
with their whole heart. He Himself, accordingly, became a foundation to
them, and supports them with joy, because they are not ashamed to bear
His name.”
CHAP. XV.[1759]
“Explain to me, sir,” I said, “the names of these virgins, and of those
women who were clothed in black raiment.” “Hear,” he said, “the names of
the stronger virgins who stood at the corners. The first is Faith, the
second Continence, the third Power, the fourth Patience. And the others
standing in the midst of these have the following names: Simplicity,
Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He
who bears these names and that of the Son of God will be able to enter
into the kingdom of God. Hear, also,” he continued, “the names of the
women who had the black garments; and of these four are stronger than
the rest. The first is Unbelief, the second Incontinence, the third
Disobedience, the fourth Deceit. And their followers are called Sorrow,
Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The
servant of God who bears these names shall see, indeed, the kingdom of
God, but shall not enter into it.” “And the stones, sir,” I said, “which
were taken out of the pit and fitted into the building: what are they?”
“The first,” he said, “the ten, viz., that were placed as a foundation,
are the first generation, and the twenty-five the second generation, of
righteous men; and the thirty-five are the prophets of God and His
ministers; and the forty are the apostles and teachers of the preaching
of the Son of God.” “Why, then, sir,” I asked, “did the virgins carry
these stones also through the gate, and give them for the building of
the tower?” “Because,” he answered, “these were the first who bore these
spirits, and they never departed from each other, neither the spirits
from the men nor the men from the spirits, but the spirits remained with
them until their falling asleep. And unless they had had these spirits
with them, they would not have been of use for the building of this
tower.”
CHAP. XVI.
“Explain to me a little further, sir,” I said. “What is it that you
desire?” he asked. “Why, sir,” I said, “did these stones ascend out of
the pit, and be applied to the building of the tower, after having borne
these spirits?” “They were obliged,” he answered, “to ascend through
water in order that they might be made alive; for, unless they laid
aside the deadness of their life, they could not in any other way enter
into the kingdom of God. Accordingly, those also who fell asleep
received the seal of the Son of God. For,” he continued, “before a man
bears the name of the Son of God[1760] he is dead; but when he receives
the seal he lays aside his deadness, and obtains life. The seal, then,
is the water: they descend into the water dead, and they arise alive.
And to them, accordingly, was this seal preached, and they made use of
it that they might enter into the kingdom of God.” “Why, sir,” I asked,
“did the forty stones also ascend with them out of the pit, having
already received the seal?” “Because,” he said, “these apostles and
teachers who preached the name of the Son of God, after falling asleep
in the power and faith of the Son of God, preached it not only to those
who were asleep, but themselves also gave them the seal of the
preaching. Accordingly they descended with them into the water, and
again ascended. [But these descended alive and rose up again alive;
whereas they who had previously fallen asleep descended dead, but rose
up again alive.[1761]] By these, then, were they quickened and made to
know the name of the Son of God. For this reason also did they ascend
with them, and were fitted along with them into the building of the
tower, and, untouched by the chisel, were built in along with them. For
they slept in righteousness and in great purity, but only they had not
this seal. You have accordingly the explanation of these also.”
CHAP. XVII.
“I understand, sir,” I replied. “Now, sir,” I continued, “explain to me,
with respect to the mountains, why their forms are various and diverse.”
“Listen,” he said: “these mountains are the twelve tribes, which inhabit
the whole world. The Son of God, accordingly, was preached unto them by
the apostles.” “But why are the mountains of various kinds, some having
one form, and others another? Explain that to me, sir.” “Listen,” he
answered: “these twelve tribes that inhabit the whole world are twelve
nations. And they vary in prudence and understanding. As numerous, then,
as are the varieties of the mountains which you saw, are also the
diversities of mind and understanding among these nations. And I will
explain to you the actions of each one.” “First, sir,” I said, “explain
this: why, when the mountains are so diverse, their stones, when placed
in the building, became one colour, shining like those also that had
ascended out of the pit.” “Because,” he said, “all the nations that
dwell under heaven were called by hearing and believing upon the name of
the Son of God.[1762] Having, therefore, received the seal, they had one
understanding and one mind; and their faith became one, and their love
one, and with the name they bore also the spirits of the virgins. On
this account the building of the tower became of one colour, bright as
the sun. But after they had entered into the same place, and became one
body, certain of these defiled themselves, and were expelled from the
race of the righteous, and became again what they were before, or rather
worse.”
CHAP. XVIII.
“How, sir,” I said, “did they become worse, after having known
God?”[1763] “He that does not know God,” he answered, “and practises
evil, receives a certain chastisement for his wickedness; but he that
has known God, ought not any longer to do evil, but to do good. If,
accordingly, when he ought to do good, he do evil, does not he appear to
do greater evil than he who does not know God? For this reason, they who
have not known God and do evil are condemned to death; but they who have
known God, and have seen His mighty works, and still continue in evil,
shall be chastised doubly, and shall die for ever. In this way, then,
will the church of God be purified. For as you saw the stones rejected
from the tower, and delivered to the evil spirits, and cast out thence,
so [they also shall be cast out, and[1764]] there shall be one body of
the purified, as the tower also became, as it were, of one stone after
its purification. In like manner also shall it be with the church of
God, after it has been purified, and has rejected the wicked, and the
hypocrites, and the blasphemers, and the waverers, and those who commit
wickedness of different kinds. After these have been cast away, the
church of God shall be one body, of one mind, of one understanding, of
one faith, of one love. And then the Son of God will be exceeding glad,
and shall rejoice over them, because He has received His people pure.”
“All these things, sir,” I said, “are great and glorious.
“Moreover, sir,” I said, “explain to me the power and the actions of
each one of the mountains, that every soul, trusting in the Lord, and
hearing it, may glorify His great, and marvellous, and glorious name.”
“Hear,” he said, “the diversity of the mountains and of the twelve
nations.”
CHAP. XIX.
“From the first mountain, which was black, they that believed are the
following: apostates and blasphemers against the Lord, and betrayers of
the servants of God. To these repentance is not open; but death lies
before them, and on this account also are they black, for their race is
a lawless one. And from the second mountain, which was bare, they who
believed are the following: hypocrites, and teachers of wickedness. And
these, accordingly, are like the former, not having any fruits of
righteousness; for as their mountain was destitute of fruit, so also
such men have a name indeed, but are empty of faith, and there is no
fruit of truth in them. They indeed have repentance in their power, if
they repent quickly; but if they are slow in so doing, they shall die
along with the former.” “Why, sir,” I said, “have these repentance, but
the former not? for their actions are nearly the same.” “On this
account,” he said, “have these repentance, because they did not
blaspheme their Lord, nor become betrayers of the servants of God; but
on account of their desire of possessions they became hypocritical, and
each one taught according to the desires of men that were sinners. But
they will suffer a certain punishment; and repentance is before them,
because they were not blasphemers or traitors.”
CHAP. XX.
“And from the third mountain, which had thorns and thistles, they who
believed are the following. There are some of them rich, and others
immersed in much business. The thistles are the rich, and the thorns are
they who are immersed in much business. Those, [accordingly, who are
entangled in many various kinds of business, do not[1765]] cleave to the
servants of God, but wander away, being choked by their business
transactions; and the rich cleave with difficulty to the servants of
God, fearing lest these should ask something of them. Such persons,
accordingly, shall have difficulty in entering into the kingdom of God.
For as it is disagreeable to walk among thistles with naked feet, so
also it is hard for such to enter the kingdom of God.[1766] But to all
these repentance, and that speedy, is open, in order that what they did
not do in former times they may make up for in these days, and do some
good, and they shall live unto God. But if they abide in their deeds,
they shall be delivered to those women, who will put them to death.”
CHAP. XXI.
“And from the fourth mountain, which had much grass, the upper parts of
the plants green, and the parts about the roots withered, and some also
scorched by the sun, they who believed are the following: the doubtful,
and they who have the Lord upon their lips, but have Him not in their
heart. On this account their foundations are withered, and have no
strength; and their words alone live, while their works are dead. Such
persons are [neither alive nor[1767]] dead. They resemble, therefore,
the waverers: for the wavering are neither withered nor green, being
neither living nor dead. For as their blades, on seeing the sun, were
withered, so also the wavering, when they hear of affliction, on account
of their fear, worship idols, and are ashamed of the name of their Lord.
Such, then, are neither alive nor dead. But these also may yet live, if
they repent quickly; and if they do not repent, they are already
delivered to the women, who take away their life.”
CHAP. XXII.
“And from the fifth mountain, which had green grass, and was rugged,
they who believed are the following: believers, indeed, but slow to
learn, and obstinate, and pleasing themselves, wishing to know
everything, and knowing nothing at all. On account of this obstinacy of
theirs, understanding departed from them, and foolish senselessness
entered into them. And they praise themselves as having wisdom, and
desire to become teachers, although destitute of sense. On account,
therefore, of this loftiness of mind, many became vain, exalting
themselves: for self-will and empty confidence is a great demon. Of
these, accordingly, many were rejected, but some repented and believed,
and subjected themselves to those that had understanding, knowing their
own foolishness. And to the rest of this class repentance is open; for
they were not wicked, but rather foolish, and without understanding. If
these therefore repent, they will live unto God; but if they do not
repent, they shall have their dwelling with the women who wrought
wickedness among them.”
CHAP. XXIII.
“And those from the sixth mountain, which had clefts large and small,
and decayed grass in the clefts, who believed, were the following: they
who occupy the small clefts are those who bring charges against one
another, and by reason of their slanders have decayed in the faith. Many
of them, however, repented; and the rest also will repent when they hear
my commandments, for their slanders are small, and they will quickly
repent. But they who occupy the large clefts are persistent in their
slanders, and vindictive in their anger against each other. These,
therefore, were thrown away from the tower, and rejected from having a
part in its building. Such persons, accordingly, shall have difficulty
in living. If our God and Lord, who rules over all things, and has power
over all His creation, does not remember evil against those who confess
their sins, but is merciful, does man, who is corruptible and full of
sins, remember evil against a fellow-man, as if he were able to destroy
or to save him?[1768] I, the angel of repentance, say unto you, As many
of you as are of this way of thinking, lay it aside, and repent, and the
Lord will heal your former sins, if you purify yourselves from this
demon; but if not, you will be delivered over to him for death.”
CHAP. XXIV.
“And those who believed from the seventh mountain, on which the grass
was green and flourishing, and the whole of the mountain fertile, and
every kind of cattle and the fowls of heaven were feeding on the grass
on this mountain, and the grass on which they pastured became more
abundant, were the following: they were always simple, and harmless, and
blessed, bringing no charges against one another, but always rejoicing
greatly because of the servants of God, and being clothed with the holy
spirit of these virgins, and always having pity on every man, and giving
aid from their own labour to every man, without reproach and without
hesitation.[1769] The Lord, therefore, seeing their simplicity and all
their meekness, multiplied them amid the labours of their hands, and
gave them grace in all their doings. And I, the angel of repentance, say
to you who are such, Continue to be such as these, and your seed will
never be blotted out; for the Lord has made trial of you, and inscribed
you in the number of us, and the whole of your seed will dwell with the
Son of God; for ye have received of His Spirit.”
CHAP. XXV.
“And they who believed from the eighth mountain, where were the many
fountains, and where all the creatures of God drank of the fountains,
were the following: apostles, and teachers, who preached to the whole
world, and who taught solemnly and purely the word of the Lord, and did
not at all fall into evil desires, but walked always in righteousness
and truth, according as they had received the Holy Spirit. Such persons,
therefore, shall enter in with the angels.”[1770]
CHAP. XXVI.
“And they who believed from the ninth mountain, which was deserted, and
had in it creeping things and wild beasts which destroy men, were the
following: they who had the stains are servants,[1771] who discharged
their duty ill, and who plundered widows and orphans of their
livelihood, and gained possessions for themselves from the ministry,
which they had received. If, therefore, they remain under the dominion
of the same desire, they are dead, and there is no hope of life for
them; but if they repent, and finish their ministry in a holy manner,
they shall be able to live. And they who were covered with scabs are
those who have denied their Lord, and have not returned to Him again;
but becoming withered and desert-like, and not cleaving to the servants
of God, but living in solitude, they destroy their own souls. For as a
vine, when left within an enclosure, and meeting with neglect, is
destroyed, and is made desolate by the weeds, and in time grows wild,
and is no longer of any use to its master, so also are such men as have
given themselves up, and become useless to their Lord, from having
contracted savage habits. These men, therefore, have repentance in their
power, unless they are found to have denied from the heart; but if any
one is found to have denied from the heart, I do not know if he may
live. And I say this not for these present days, in order that any one
who has denied may obtain repentance, for it is impossible for him to be
saved who now intends to deny his Lord; but to those who denied Him long
ago, repentance seems to be possible. If, therefore, any one intends to
repent, let him do so quickly, before the tower is completed; for if
not, he will be utterly destroyed by the women. And the chipped stones
are the deceitful and the slanderers; and the wild beasts, which you saw
on the ninth mountain, are the same. For as wild beasts destroy and kill
a man by their poison, so also do the words of such men destroy and ruin
a man. These, accordingly, are mutilated in their faith, on account of
the deeds which they have done in themselves; yet some repented, and
were saved. And the rest, who are of such a character, can be saved if
they repent; but if they do not repent, they will perish with those
women, whose strength they have assumed.”
CHAP. XXVII.
“And from the tenth mountain, where were trees which overshadowed
certain sheep, they who believed were the following: bishops[1772] given
to hospitality, who always gladly received into their houses the
servants of God, without dissimulation. And the bishops never failed to
protect, by their service, the widows, and those who were in want, and
always maintained a holy conversation. All these, accordingly, shall be
protected by the Lord for ever. They who do these things are honourable
before God, and their place is already with the angels, if they remain
to the end serving God.”
CHAP. XXVIII.
“And from the eleventh mountain, where were trees full of fruits,
adorned with fruits of various kinds, they who believed were the
following: they who suffered for the name of the Son of God, and who
also suffered cheerfully with their whole heart, and laid down their
lives.” “Why, then, sir,” I said, “do all these trees bear fruit, and
some of them fairer than the rest?” “Listen,” he said; “all who once
suffered for the name of the Lord are honourable before God; and of all
these the sins were remitted, because they suffered for the name of the
Son of God. And why their fruits are of various kinds, and some of them
superior, listen. All,” he continued, “who were brought before the
authorities and were examined, and did not deny, but suffered
cheerfully—these are held in greater honour with God, and of these the
fruit is superior; but all who were cowards, and in doubt, and who
reasoned in their hearts whether they would deny or confess, and yet
suffered, of these the fruit is less, because that suggestion came into
their hearts; for that suggestion—that a servant should deny his Lord—is
evil. Have a care, therefore, ye who are planning such things, lest that
suggestion remain in your hearts, and ye perish unto God. And ye who
suffer for His name ought to glorify God, because He deemed you worthy
to bear His name, that all your sins might be healed. [Therefore, rather
deem yourselves happy], and think that ye have done a great thing, if
any of you suffer on account of God. The Lord bestows upon you life, and
ye do not understand, for your sins were heavy; but if you had not
suffered for the name of the Lord, ye would have died to God on account
of your sins. These things I say to you who are hesitating about denying
or confessing: acknowledge that ye have the Lord, lest, denying Him, ye
be delivered up to prison. If the heathen chastise their slaves, when
one of them denies his master, what, think ye, will your Lord do, who
has authority over all men? Put away these counsels out of your hearts,
that you may live continually unto God.”
CHAP. XXIX.
“And they who believed from the twelfth mountain, which was white, are
the following: they are as infant children, in whose hearts no evil
originates; nor did they know what wickedness is, but always remained as
children. Such accordingly, without doubt, dwell in the kingdom of God,
because they defiled in nothing the commandments of God; but they
remained like children all the days of their life in the same mind. All
of you, then, who shall remain stedfast, and be as children,[1773]
without doing evil, will be more honoured than all who have been
previously mentioned; for all infants are honourable before God, and are
the first persons with Him. Blessed, then, are ye who put away
wickedness from yourselves, and put on innocence. As the first of all
will you live unto God.”
After he had finished the similitudes of the mountains, I said to him,
“Sir, explain to me now about the stones that were taken out of the
plain, and put into the building instead of the stones that were taken
out of the tower; and about the round stones that were put into the
building; and those that still remain round.”
CHAP. XXX.
“Hear,” he answered, “about all these also. The stones taken out of the
plain and put into the building of the tower instead of those that were
rejected, are the roots of this white mountain. When, therefore, they
who believed from the white mountain were all found guileless, the Lord
of the tower commanded those from the roots of this mountain to be cast
into the building of the tower; for he knew that if these stones were to
go to the building of the tower, they would remain bright, and not one
of them become black.[1774] But if he had so resolved with respect to
the other mountains, it would have been necessary for him to visit that
tower again, and to cleanse it. Now all these persons were found white
who believed, and who will yet believe, for they are of the same race.
This is a happy race, because it is innocent. Hear now, further, about
these round and shining stones. All these also are from the white
mountain. Hear, moreover, why they were found round: because their
riches had obscured and darkened them a little from the truth, although
they never departed from God; nor did any evil word proceed out of their
mouth, but all justice, virtue, and truth. When the Lord, therefore, saw
the mind of these persons, that they were born good, and could be good,
He ordered their riches to be cut down, not to be taken away for ever,
that they might be able to do some good with what was left them; and
they will live unto God, because they are of a good race. Therefore were
they rounded a little by the chisel, and put in the building of the
tower.”
CHAP. XXXI.
“But the other round stones, which had not yet been adapted to the
building of the tower, and had not yet received the seal, were for this
reason put back into their place, because they are exceedingly round.
Now this age must be cut down in these things, and in the vanities of
their riches, and then they will meet in the kingdom of God; for they
must of necessity enter into the kingdom of God, because the Lord has
blessed this innocent race. Of this race, therefore, no one will perish;
for although any of them be tempted by the most wicked devil, and commit
sin, he will quickly return to his Lord. I deem you happy, I, who am the
messenger of repentance, whoever of you are innocent as children,[1775]
because your part is good, and honourable before God. Moreover, I say to
you all, who have received the seal of the Son of God, be clothed with
simplicity, and be not mindful of offences, nor remain in wickedness.
Lay aside, therefore, the recollection of your offences and
bitternesses, and you will be formed in one spirit. And heal and take
away from you those wicked schisms, that if the Lord of the flocks come,
He may rejoice concerning you. And He will rejoice, if He find all
things sound, and none of you shall perish. But if He find any one of
these sheep strayed, woe to the shepherds! And if the shepherds
themselves have strayed, what answer will they give Him for their
flocks? Will they perchance say that they were harassed by their flocks?
They will not be believed, for the thing is incredible that a shepherd
could suffer from his flock; rather will he be punished on account of
his falsehood. And I myself am a shepherd, and I am under a most
stringent necessity of rendering an account of you.”
CHAP. XXXII.
“Heal yourselves, therefore, while the tower is still building. The Lord
dwells in men that love peace, because He loved peace; but from the
contentious and the utterly wicked He is far distant. Restore to Him,
therefore, a spirit sound as ye received it. For when you have given to
a fuller a new garment, and desire to receive it back entire at the end,
if, then, the fuller return you a torn garment, will you take it from
him, and not rather be angry, and abuse him, saying, ‘I gave you a
garment that was entire: why have you rent it, and made it useless, so
that it can be of no use on account of the rent which you have made in
it?’ Would you not say all this to the fuller about the rent which you
found in your garment? If, therefore, you grieve about your garment, and
complain because you have not received it entire, what do you think the
Lord will do to you, who gave you a sound spirit, which you have
rendered altogether useless, so that it can be of no service to its
possessor? for its use began to be unprofitable, seeing it was corrupted
by you. Will not the Lord, therefore, because of this conduct of yours
regarding His Spirit, act in the same way, and deliver you over to
death? Assuredly, I say, he will do the same to all those whom He shall
find retaining a recollection of offences. Do not trample His mercy
under foot, He says, but rather honour Him, because He is so patient
with your sins, and is not as ye are. Repent, for it is useful to you.”
CHAP. XXXIII.
“All these things which are written above, I, the Shepherd, the
messenger of repentance, have showed and spoken to the servants of
God.[1776] If therefore ye believe, and listen to my words, and walk in
them, and amend your ways, you shall have it in your power to live: but
if you remain in wickedness, and in the recollection of offences, no
sinner of that class will live unto God. All these words which I had to
say have been spoken unto you.”
The Shepherd said to me, “Have you asked me everything?” And I replied,
“Yes, sir.” “Why did you not ask me about the shape of the stones that
were put into the building, that I might explain to you why we filled up
the shapes?” And I said, “I forgot, sir.” “Hear now, then,” he said,
“about this also. These are they who have now heard my commandments, and
repented with their whole hearts. And when the Lord saw that their
repentance was good and pure, and that they were able to remain in it,
He ordered their former sins to be blotted out. For these shapes were
their sins, and they were levelled down, that they might not appear.”
SIMILITUDE TENTH.
_Concerning Repentance and Alms-giving._
CHAP. I.
After I had fully written down this book, that messenger who had
delivered me to the Shepherd came into the house in which I was, and sat
down upon a couch, and the Shepherd stood on his right hand. He then
called me, and spoke to me as follows: “I have delivered you and your
house to the Shepherd, that you may be protected by him.” “Yes, sir,” I
said. “If you wish, therefore, to be protected,” he said, “from all
annoyance, and from all harsh treatment, and to have success in every
good work and word, and to possess all the virtues of righteousness,
walk in these commandments which he has given you, and you will be able
to subdue all wickedness. For if you keep those commandments, every
desire and pleasure of the world will be subject to you, and success
will attend you in every good work. Take unto yourself his experience
and moderation, and say to all that he is in great honour and dignity
with God, and that he is a president with great power, and mighty in his
office. To him alone throughout the whole world is the power of
repentance assigned. Does he seem to you to be powerful? But you despise
his experience, and the moderation which he exercises towards you.”
CHAP. II.
I said to him, “Ask himself, sir, whether from the time that he has
entered my house I have done anything improper, or have offended him in
any respect.” He answered, “I also know that you neither have done nor
will do anything improper, and therefore I speak these words to you,
that you may persevere. For he had a good report of you to me, and you
will say these words to others, that they also who have either repented
or will still repent may entertain the same feelings with you, and he
may report well of these to me, and I to the Lord.” And I said, “Sir, I
make known to every man the great works of God: and I hope that all
those who love them, and have sinned before, on hearing these words, may
repent, and receive life again.” “Continue, therefore, in this ministry,
and finish it. And all who follow out his commands shall have life, and
great honour with the Lord.[1777] But those who do not keep his
commandments, flee from his life, and despise him. But he has his own
honour with the Lord. All, therefore, who shall despise him,[1778] and
not follow his commands, deliver themselves to death, and every one of
them will be guilty of his own blood. But I enjoin you, that you obey
his commands, and you will have a cure for your former sins.”
CHAP. III.
“Moreover, I sent you these virgins, that they may dwell with you. For I
saw that they were courteous to you. You will therefore have them as
assistants, that you may be the better able to keep his commands: for it
is impossible that these commandments can be observed without these
virgins. I see, moreover, that they abide with you willingly; but I will
also instruct them not to depart at all from your house: do you only
keep your house pure, as they will delight to dwell in a pure abode. For
they are pure, and chaste, and industrious, and have all influence with
the Lord. Therefore, if they find your house to be pure, they will
remain with you; but if any defilement, even a little, befall it, they
will immediately withdraw from your house. For these virgins do not at
all like any defilement.” I said to him, “I hope, sir, that I will
please them, so that they may always be willing to inhabit my house. And
as he to whom you entrusted me has no complaint against me, so neither
will they have.” He said to the Shepherd, “I see that the servant of God
wishes to live, and to keep these commandments, and will place these
virgins in a pure habitation.” When he had spoken these words he again
delivered me to the Shepherd, and called those virgins, and said to
them, “Since I see that you are willing to dwell in his house, I commend
him and his house to you, asking that you withdraw not at all from it.”
And the virgins heard these words with pleasure.
CHAP. IV.
The angel[1779] then said to me, “Conduct yourself manfully in this
service, and make known to every one the great things of God,[1780] and
you will have favour in this ministry. Whoever, therefore, shall walk in
these commandments, shall have life, and will be happy in his life; but
whosoever shall neglect them shall not have life, and will be unhappy in
this life. Enjoin all, who are able to act rightly, not to cease
well-doing; for, to practise good works is useful to them. And I say
that every man ought to be saved from inconveniences. For both he who is
in want, and he who suffers inconveniences in his daily life, is in
great torture and necessity. Whoever, therefore, rescues a soul of this
kind from necessity, will gain for himself great joy. For he who is
harassed by inconveniences of this kind, suffers equal torture with him
who is in chains. Moreover many, on account of calamities of this sort,
when they could not endure them, hasten their own deaths. Whoever, then,
knows a calamity of this kind afflicting a man, and does not save him,
commits a great sin, and becomes guilty of his blood. Do good works,
therefore, ye who have received good from the Lord; lest, while ye delay
to do them, the building of the tower be finished, and you be rejected
from the edifice: there is now no other tower a-building. For on your
account was the work of building suspended. Unless, then, you make haste
to do rightly, the tower will be completed, and you will be excluded.”
After he had spoken with me he rose up from the couch, and taking the
Shepherd and the virgins, he departed. But he said to me that he would
send back the Shepherd and the virgins to my dwelling. Amen.[1781]
Footnote 1692:
This sentence may be also rendered thus, giving ἕνεκεν the meaning of
“as regards,” “respecting”—a usual enough signification: “What then do
you intend to do, as you have a law in your own city regarding your
lands and the rest of your possessions?” The Vatican punctuates the
passage so that it runs as follows: “What then will you do, who have a
law in your own city? Will you, on account of your land, or any other
of your preparations, be able to deny your law?” The Vatican also
omits several clauses that are in the Greek, down to “for if thou
shalt deny, and shalt desire to return,” etc.
Footnote 1693:
_See ... law_, omitted in Lips.
Footnote 1694:
The Vatican has: “Acquit widows, and do justice to orphans.”
Footnote 1695:
The Vatican renders, “Do not covet, therefore, the riches of the
heathen.”
Footnote 1696:
The Vatican, rendering παραχαράσσετε, _adulterare_, proceeds as if the
reference were to adultery. “Neither touch another man’s wife, nor
lust after her, but desire your own work, and you will be saved.”
Footnote 1697:
The Vatican reads: “Unless this vine be attached to the elm, and rest
upon it, it cannot bear much fruit. For, lying upon the ground, it
produces bad fruit, because it is not suspended upon the elm.”
Footnote 1698:
The Vatican here makes Hermas interrupt the Shepherd, and ask, “How
greater than the vine?”
Footnote 1699:
The translation of the text is based on the Palatine. Lips. reads:
“When the rich man fills out upon the poor.” Hilgenfeld amends this:
“When the rich man recovers breath upon the poor.” Neither gives
sense. The Æthiopic has: “But if the rich man lean on the poor;” and
the Greek of Hilgenfeld might mean: “When the rich man recovers his
breath by leaning on the poor.” The Vatican is quite different: “When,
therefore, the rich man helps the poor in those things which he needs,
the poor man prays to the Lord for the rich man, and God bestows all
blessings upon the rich man, because the poor man is rich in prayer,
and his prayer has great merit with God. Then the rich man accordingly
assists the poor man’s things, because he feels that he is fully heard
(_exaudiri_) by the Lord; and the more willingly and unhesitatingly
does he give him every help, and takes care that he wants for nothing.
The poor man gives thanks to God for the rich man, because they do
their duty in respect to the Lord (_a Domino_).”
Footnote 1700:
The sentence in brackets is not in Lips. It is taken from Pal.
Footnote 1701:
The Vatican renders this thus: “Why do they resemble those that are,
as it were, withered?”
Footnote 1702:
_Summer._ Throne.—_Lips._
Footnote 1703:
The Vatican has, “And all the merry and joyful shall be restored in
that age.”
Footnote 1704:
The Vatican adds, “for his successors.”
Footnote 1705:
_i.e._ attach the vines to stakes.
Footnote 1706:
The Vatican adds, “Having called together his friends.”
Footnote 1707:
Pseudo-Athanasius gives this paragraph as follows: “First of all be on
your guard to fast from every evil word and evil report, and purify
your heart from every defilement and revenge, and base covetousness.
And on the day on which you fast, be content with bread, and herbs,
and water, giving thanks to God. And having calculated the amount of
the cost of the meal which you intended to have eaten on that day,
give it to a widow, or an orphan, or to some one in want, so that,
having clearly filled his own soul, he shall pray to the Lord on your
behalf. If you therefore perform your fasting as I enjoined you, your
sacrifice will be acceptable before the Lord, and inscribed in the
heavens in the day of the requital of the good things that have been
prepared for the righteous.”
Footnote 1708:
Literally, “self-willed” (αὐθάδης).
Footnote 1709:
This clause occurs only in the Vatican. It does not occur in Lips.,
Pal., or in the Æth.
Footnote 1710:
The sentence in brackets is omitted in Lips. and Æth., occurs in Vat.
and Pal.
Footnote 1711:
This passage varies in each of the forms in which it has come down,
and is corrupt in most, if not in all. The Vatican (Lat.) has,
“Because the messenger hears the Holy Spirit, which was the first of
all that was poured (_infusus_) into a body in which God might dwell.
For understanding (_intellectus_) placed it in a body as seemed proper
to Him.” The Pal. reads: “For that Holy Spirit which was created pure
[first] of all in a body in which it might dwell, God made and
appointed a chosen body which pleased Him.” The Æth. reads: “The Holy
Spirit, who created all things, dwelt in a body in which He wished to
dwell.”
Footnote 1712:
The Vatican renders this sentence: “This body, therefore, into which
the Holy Spirit was led, was subject to that Spirit, walking rightly,
modestly, and chastely, and did not at all defile that Spirit. Since,
then, that body had always obeyed the Holy Spirit, and had laboured
rightly and chastely with it, and had not at any time given way, that
wearied body passed its time as a slave; but having strongly approved
itself along with the Holy Spirit, it was received unto God.” The
Palatine is similar. The Æth. reads: “That body served well in
righteousness and purity, nor did it ever defile that Spirit, and it
became His partner, since that body pleased God.”
Footnote 1713:
πορεία. Vatican, _potens cursus_.
Footnote 1714:
The passages within brackets are omitted by Lips. and Æth.
Footnote 1715:
Omitted in Lips. Æth. has simply, “But be on your guard now.”
Footnote 1716:
The Vatican has a sentence before this: “For if you sin not
afterwards, you will greatly fall away from your former
[transgressions].”
Footnote 1717:
Found only in Pseudo-Athanasius. It occurs in none of the
translations.
Footnote 1718:
καταφθοράν, translated in Pal. and Vat. by _defectio_, apostasy, as
departure from goodness and truth. The Æthiopic has “ruin.”
Footnote 1719:
_Of ... deceit_, omitted in Lips. Our translation is made from the
Vat.
Footnote 1720:
Pseudo-Athanasius has, “of such men the life is death.”
Footnote 1721:
Pseudo-Athanasius has, “Corruption, therefore, has a hope of
resurrection up to a certain point.”
Footnote 1722:
βιωτικαί. The Vatican and Pal. render this, “the various punishments
and tortures which men suffer daily in their lives.” Pseudo-Athanasius
has: “For when they revolt from God, thinking to be in rest and in
wealth, then they are punished, some meeting with losses,” etc.
Footnote 1723:
Pseudo-Athanasius has: “And they cannot bear for the rest of their
days to turn and serve the Lord with a pure heart. But if they repent
and become sober again, then they understand that they were not
prosperous on account of their evil deeds; and so they glorify the
Lord, because He is a just Judge, and because they suffered justly,
and were punished (ἐπαιδεύθησαν) according to their deeds.”
Footnote 1724:
The Vatican inserts the following sentence before this: “And when they
begin to repent of their sins, then the works in which they have
wickedly exercised themselves arise in their hearts; and then they
give honour to God, saying that He is a just Judge, and that they have
deservedly suffered everything according to their deeds.” So does Pal.
The Æthiopic becomes very condensed in this portion.
Footnote 1725:
τρόπον. The Vat. and Pal. have, “for the same time” (_per idem
tempus_).
Footnote 1726:
Omitted in Lips.
Footnote 1727:
Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.
Footnote 1728:
ποτὲ.
Footnote 1729:
The Vat. and Pal. have _protenus_, “immediately.”
Footnote 1730:
The Lips. has lost here a few words, which are supplied from the Latin
translations.
Footnote 1731:
The Vatican has: “But rather give thanks to the Lord, that He, knowing
what is to come to pass, has deemed you worthy to tell you beforehand
that affliction is coming upon those who are able to bear it.”
Footnote 1732:
Omitted by Lips.
Footnote 1733:
Omitted in Lips. and Vat.
Footnote 1734:
Omitted in Lips.
Footnote 1735:
Num. xviii. 8.
Footnote 1736:
4 Esdras ii. 43.
Footnote 1737:
“And by this law the Son of God was preached to all the ends of the
earth.”—_Vat._
Footnote 1738:
_And ... cut_, omitted in Pal.
Footnote 1739:
Omitted in Lips. Translation is made from Vat.
Footnote 1740:
The versions vary in some of the minute particulars.
Footnote 1741:
Omitted in Lips.; supplied from Vat.
Footnote 1742:
“Withered, all but their tops, which alone were green.”—_Vat._ and
_Pal._
Footnote 1743:
Omitted in Lips., which has instead, “are afraid.”
Footnote 1744:
Literally, “the calling that was made by His Son to be saved.” The
Vatican renders this, “He wishes to preserve the invitation made by
His Son.” The Pal. has, “wishes to save His church, which belongs to
His Son.” In the text, κλῆσις is taken as = κλητοί.
Footnote 1745:
The Spirit.—_Vat._
Footnote 1746:
To a fruitful hill.—_Pal._ Omitted in Vat.
Footnote 1747:
Omitted in Lips.
Footnote 1748:
All carried the gate.—_Pal._
Footnote 1749:
Omitted in Lips.
Footnote 1750:
Omitted in Lips.
Footnote 1751:
And they replied that he would forthwith come.—_Vat._
Footnote 1752:
4 Esdras ii. 43.
Footnote 1753:
Omitted in Lips. The text is from Vat.; slight variations in Pal. and
Æth.
Footnote 1754:
Also omitted from Lips. The text is in all the translations.
Footnote 1755:
Omitted in Lips. The text in all the translations.
Footnote 1756:
_His._ God’s.—_Lips._
Footnote 1757:
Omitted in Lips. The text in Vat. and Pal. The Æth. different in form,
but in meaning the same.
Footnote 1758:
_Lord._ God.—_Vat._
Footnote 1759:
This portion of the Leipzic Codex is much eaten away, and therefore
the text is derived to a considerable extent from the translations.
Footnote 1760:
_The name of the Son of God._ The name of God.—_Lips._
Footnote 1761:
All the translations and Clemens Alexandrinus (_Strom._ vi. 6, 46, p.
764) have this passage. It is omitted in Lips.
Footnote 1762:
_Name of the Son of God._ Name of God.—_Lips._
Footnote 1763:
_God_ in Pal.; _Lord_ in Vat. and Æth.; _Christ_ in Lips.
Footnote 1764:
Omitted in Vat., Æth., Lips.
Footnote 1765:
Omitted in Lips. The text from Vat. Substantially the same in the
other two.
Footnote 1766:
Matt. xix. 23, 24.
Footnote 1767:
Omitted in Lips.
Footnote 1768:
Jas. iv. 12.
Footnote 1769:
Sir. xx. 15, xli. 22; Jas. i. 5.
Footnote 1770:
Cf. Donaldson’s _Hist. of Christ. Lit._ vol. i. p. 291.
Footnote 1771:
διάκονοι.
Footnote 1772:
_Bishops._ Bishops, that is, presidents of the churches.—_Vat._
Footnote 1773:
Matt. xviii. 3.
Footnote 1774:
Here ends Codex Lipsiensis. The rest of the text is from the common
translation corrected by the Palatine and Æthiopic.
Footnote 1775:
Matt. xviii. 3, xix. 14.
Footnote 1776:
_Servants of God._ Servant of the Lord.—_Æth._
Footnote 1777:
_Lord._ God.—_Pal._
Footnote 1778:
_But he has his own honour ... despise him_, omitted in Vat.
Footnote 1779:
Angel, _Æth._; Pastor, _Pal._; omitted in Vat.
Footnote 1780:
_God_, common version; Lord, _Æth._, _Pal._; Lord God, _Vat._
Footnote 1781:
The Vatican has: “Here ends the Book of the Shepherd, the disciple of
the blessed apostle Paul. Thanks be to God.” The Æthiopic has: “May
the name of him who wrote this book be written on a pillar of gold.
With thanksgiving to Father, Son, and Holy Spirit, this book of the
prophet Hermas has been finished. Amen. Finished are the visions, and
commandments, and similitudes of the prophet Hermas, who is Paul, in
the year 191 of mercy, 23d night and 22d day of the month,” etc. The
writer goes on to show that Hermas is Paul, appealing to Acts xiii.
12.
FRAGMENTS OF PAPIAS.
INTRODUCTORY NOTICE.
The principal information in regard to Papias is given in the extracts
made among the fragments from the works of Irenæus and Eusebius. He was
bishop of the church in Hierapolis, a city of Phrygia, in the first half
of the second century. Later writers affirm that he suffered martyrdom
about A.D. 163; some saying that Rome, others that Pergamus, was the
scene of his death.
He was a hearer of the Apostle John, and was on terms of intimate
intercourse with many who had known the Lord and His apostles. From
these he gathered the floating traditions in regard to the sayings of
our Lord, and wove them into a production divided into five books. This
work does not seem to have been confined to an exposition of the sayings
of Christ, but to have contained much historical information.
Eusebius[1782] speaks of Papias as a man most learned in all things, and
well acquainted with the Scriptures. In another passage[1783] he
describes him as of small capacity. The fragments of Papias are
translated from the text given in Routh’s _Reliquiæ Sacræ_, vol. i.
I.
_From the Exposition of the Oracles of the Lord._[1784]
[The writings of Papias in common circulation are five in number, and
these are called an Exposition of the Oracles of the Lord. Irenæus makes
mention of these as the only works written by him, in the following
words: “Now testimony is borne to these things in writing by Papias, an
ancient man, who was a hearer of John, and a friend of Polycarp, in the
fourth of his books; for five books were composed by him.” Thus wrote
Irenæus. Moreover, Papias himself, in the introduction to his books,
makes it manifest that he was not himself a hearer and eye-witness of
the holy apostles; but he tells us that he received the truths of our
religion[1785] from those who were acquainted with them [the apostles]
in the following words:]
But I shall not be unwilling to put down, along with my
interpretations,[1786] whatsoever instructions I received with care at
any time from the elders, and stored up with care in my memory, assuring
you at the same time of their truth. For I did not, like the multitude,
take pleasure in those who spoke much, but in those who taught the
truth; nor in those who related strange commandments,[1787] but in those
who rehearsed the commandments given by the Lord to faith,[1788] and
proceeding from truth itself. If, then, any one who had attended on the
elders came, I asked minutely after their sayings,—what Andrew or Peter
said, or what was said by Philip, or by Thomas, or by James, or by John,
or by Matthew, or by any other of the Lord’s disciples: which
things[1789] Aristion and the presbyter John, the disciples of the Lord,
say. For I imagined that what was to be got from books was not so
profitable to me as what came from the living and abiding voice.
II.[1790]
[The early Christians] _called those who practised a godly
guilelessness_,[1791] _children_, [as is stated by Papias in the first
book of the Lord’s Expositions, and by Clemens Alexandrinus in his
_Pædagogue_.]
III.[1792]
Judas walked about in this world a sad[1793] example of impiety; for his
body having swollen to such an extent that he could not pass where a
chariot could pass easily, he was crushed by the chariot, so that his
bowels gushed out.[1794]
IV.[1795]
[As the elders who saw John the disciple of the Lord remembered that
they had heard from him how the Lord taught in regard to those times,
and said]: “The days will come in which vines shall grow, having each
ten thousand branches, and in each branch ten thousand twigs, and in
each true twig ten thousand shoots, and in every one of the shoots ten
thousand clusters, and on every one of the clusters ten thousand grapes,
and every grape when pressed will give five-and-twenty metretes of wine.
And when any one of the saints shall lay hold of a cluster, another
shall cry out, ‘I am a better cluster, take me; bless the Lord through
me.’ In like manner, [He said] that a grain of wheat would produce ten
thousand ears, and that every ear would have ten thousand grains, and
every grain would yield ten pounds of clear, pure, fine flour; and that
apples, and seeds, and grass would produce in similar proportions; and
that all animals, feeding then only on the productions of the earth,
would become peaceable and harmonious, and be in perfect subjection to
man.” [Testimony is borne to these things in writing by Papias, an
ancient man, who was a hearer of John and a friend of Polycarp, in the
fourth of his books; for five books were composed by him. And he added,
saying, “Now these things are credible to believers. And Judas the
traitor,” says he, “not believing, and asking, ‘How shall such growths
be accomplished by the Lord?’ the Lord said, ‘They shall see who shall
come to them.’ These, then, are the times mentioned by the prophet
Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6
ff.).”]
V.[1796]
As the presbyters say, then[1797] those who are deemed worthy of an
abode in heaven shall go there, others shall enjoy the delights of
Paradise, and others shall possess the splendour of the city;[1798] for
everywhere the Saviour will be seen, according as they shall be worthy
who see Him. But that there is this distinction between the habitation
of those who produce an hundred-fold, and that of those who produce
sixty-fold, and that of those who produce thirty-fold; for the first
will be taken up into the heavens, the second class will dwell in
Paradise, and the last will inhabit the city; and that on this account
the Lord said, “In my Father’s house are many mansions:”[1799] for all
things belong to God, who supplies all with a suitable dwelling-place,
even as His word says, that a share is given to all by the Father,[1800]
according as each one is or shall be worthy. And this is the couch[1801]
in which they shall recline who feast, being invited to the wedding. The
presbyters, the disciples of the apostles, say that this is the
gradation and arrangement of those who are saved, and that they advance
through steps of this nature; and that, moreover, they ascend through
the Spirit to the Son, and through the Son to the Father; and that in
due time the Son will yield up His work to the Father, even as it is
said by the apostle, “For He must reign till He hath put all enemies
under His feet. The last enemy that shall be destroyed is death.”[1802]
For in the times of the kingdom the just man who is on the earth shall
forget to die. “But when He saith all things are put under Him, it is
manifest that He is excepted which did put all things under Him. And
when all things shall be subdued unto Him, then shall the Son also
Himself be subject unto Him that put all things under Him, that God may
be all in all.”[1803]
VI.[1804]
[Papias, who is now mentioned by us, affirms that he received the
sayings of the apostles from those who accompanied them, and he moreover
asserts that he heard in person Aristion and the presbyter John.
Accordingly he mentions them frequently by name, and in his writings
gives their traditions. Our notice of these circumstances may not be
without its use. It may also be worth while to add to the statements of
Papias already given, other passages of his in which he relates some
miraculous deeds, stating that he acquired the knowledge of them from
tradition. The residence of the Apostle Philip with his daughters in
Hierapolis has been mentioned above. We must now point out how Papias,
who lived at the same time, relates that he had received a wonderful
narrative from the daughters of Philip. For he relates that a dead man
was raised to life in his day.[1805] He also mentions another miracle
relating to Justus, surnamed Barsabas, how he swallowed a deadly poison,
and received no harm, on account of the grace of the Lord. The same
person, moreover, has set down other things as coming to him from
unwritten tradition, amongst these some strange parables and
instructions of the Saviour, and some other things of a more fabulous
nature. Amongst these he says that there will be a millennium after the
resurrection from the dead, when the personal reign of Christ will be
established on this earth. He moreover hands down, in his own writing,
other narratives given by the previously mentioned Aristion of the
Lord’s sayings, and the traditions of the presbyter John. For
information on these points, we can merely refer our readers to the
books themselves; but now, to the extracts already made, we shall add,
as being a matter of primary importance, a tradition regarding Mark who
wrote the Gospel, which he [Papias] has given in the following words]:
And the presbyter said this. Mark having become the interpreter of
Peter, wrote down accurately whatsoever he remembered. It was not,
however, in exact order that he related the sayings or deeds of Christ.
For he neither heard the Lord nor accompanied Him. But afterwards, as I
said, he accompanied Peter, who accommodated his instructions to the
necessities [of his hearers], but with no intention of giving a regular
narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus
writing some things as he remembered them. For of one thing he took
especial care, not to omit anything he had heard, and not to put
anything fictitious into the statements. [This is what is related by
Papias regarding Mark; but with regard to Matthew he has made the
following statements]: Matthew put together the oracles [of the Lord] in
the Hebrew language, and each one interpreted them as best he could.
[The same person uses proofs from the First Epistle of John, and from
the Epistle of Peter in like manner. And he also gives another story of
a woman[1806] who was accused of many sins before the Lord, which is to
be found in the Gospel according to the Hebrews.]
VII.[1807]
_Papias thus speaks, word for word_: To some of them [angels] He gave
dominion over the arrangement of the world, and He commissioned them to
exercise their dominion well. _And he says, immediately after this_: but
it happened that their arrangement came to nothing.[1808]
VIII.[1809]
With regard to the inspiration of the book (Revelation), we deem it
superfluous to add another word; for the blessed Gregory Theologus and
Cyril, and even men of still older date, Papias, Irenæus, Methodius, and
Hippolytus, bore entirely satisfactory testimony to it.
IX.[1810]
Taking occasion from Papias of Hierapolis, the illustrious, a disciple
of the apostle who leaned on the bosom of Christ, and Clemens, and
Pantænus the priest of [the church] of the Alexandrians, and the wise
Ammonius, the ancient and first expositors, who agreed with each other,
who understood the work of the six days as referring to Christ and the
whole church.
X.[1811]
(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or
Alpheus, who was the mother of James the bishop and apostle, and of
Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of
Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene.
These four are found in the Gospel. James and Judas and Joseph were sons
of an aunt (2) of the Lord’s. James also and John were sons of another
aunt (3) of the Lord’s. Mary (2), mother of James the less and Joseph,
wife of Alpheus, was the sister of Mary the mother of the Lord, whom
John names of Cleophas, either from her father or from the family of the
clan, or for some other reason. Mary Salome (3) is called Salome either
from her husband or her village. Some affirm that she is the same as
Mary of Cleophas, because she had two husbands.
Footnote 1782:
_Hist. Eccl._ iii. 39.
Footnote 1783:
_Ibid._
Footnote 1784:
This fragment is found in Eusebius, _Hist. Eccl._ iii. 39.
Footnote 1785:
Literally, “the things of faith.”
Footnote 1786:
Papias states that he will give an exact account of what the elders
said; and that, in addition to this, he will accompany this account
with an explanation of the meaning and import of the statements.
Footnote 1787:
Literally, “commandments belonging to others,” and therefore strange
and novel to the followers of Christ.
Footnote 1788:
_Given to faith_ has been variously understood. Either not stated in
direct language, but like parables given in figures, so that only the
faithful could understand; or entrusted to faith, that is, to those
who were possessed of faith, the faithful.
Footnote 1789:
_Which things_: this is usually translated, “what Aristion and John
say;” and the translation is admissible. But the words more naturally
mean, that John and Aristion, even at the time of his writing, were
telling him some of the sayings of the Lord.
Footnote 1790:
This fragment is found in the _Scholia_ of Maximus on the works of
Dionysius the Areopagite.
Footnote 1791:
Literally, “a guilelessness according to God.”
Footnote 1792:
This fragment is found in Œcumenius.
Footnote 1793:
Literally, “great.”
Footnote 1794:
Literally, “were emptied out.” Theophylact, after quoting this
passage, adds other particulars, as if they were derived from Papias.
He says that Judas’s eyes were so swollen that they could not see the
light; that they were so sunk that they could not be seen, even by the
optical instruments of physicians; and that the rest of his body was
covered with runnings and worms. He further states, that he died in a
solitary spot, which was left desolate until his time; and no one
could pass the place without stopping up his nose with his hands.
Footnote 1795:
From Irenæus, _Hær._ v. 32.
Footnote 1796:
This fragment is found in Irenæus, _Hær._ v. 36; but it is a mere
guess that the saying of the presbyters is taken from the work of
Papias.
Footnote 1797:
In the future state.
Footnote 1798:
The new Jerusalem on earth.
Footnote 1799:
John xiv. 2.
Footnote 1800:
Commentators suppose that the reference here is to Matt. xx. 23.
Footnote 1801:
Matt. xxii. 10.
Footnote 1802:
1 Cor. xv. 25, 26.
Footnote 1803:
1 Cor. xv. 27, 28.
Footnote 1804:
From Eusebius, _Hist. Eccl._ iii. 39.
Footnote 1805:
“In his day” may mean “in the days of Papias,” or “in the days of
Philip.” As the narrative came from the daughters of Philip, it is
more likely that Philip’s days are meant.
Footnote 1806:
Rufinus supposes this story to be the same as that now found in the
_textus receptus_ of John’s Gospel, viii. 1-11—the woman taken in
adultery.
Footnote 1807:
This extract is made from Andreas Cæsariensis.
Footnote 1808:
That is, that government of the world’s affairs was a failure. An
ancient writer takes τάξις to mean the arraying of the evil angels in
battle against God.
Footnote 1809:
This also is taken from Andreas Cæsariensis.
Footnote 1810:
This fragment, or rather reference, is taken from Anastasius Sinaita.
Routh gives, as another fragment, the repetition of the same statement
by Anastasius.
Footnote 1811:
This fragment was found by Grabe in a MS. of the Bodleian Library,
with the inscription on the margin, “Papia.” Westcott states that it
forms part of a dictionary written by “a mediæval Papias. The
dictionary exists in MS. both at Oxford and Cambridge.”
APPENDIX.
THE SPURIOUS EPISTLES OF IGNATIUS.
INTRODUCTORY NOTICE.
We formerly stated[1812] that eight out of the fifteen epistles bearing
the name of Ignatius are now universally admitted to be spurious. None
of them are quoted or referred to by any ancient writer previous to the
sixth century. The style, moreover, in which they are written, so
different from that of the other Ignatian letters, and allusions which
they contain to heresies and ecclesiastical arrangements of a much later
date than that of their professed author, render it perfectly certain
that they are not the authentic production of the illustrious bishop of
Antioch.
We cannot tell when or by whom these epistles were fabricated. They have
been thought to betray the same hand as the longer and interpolated form
of the seven epistles which are generally regarded as genuine. And some
have conceived that the writer who gave forth to the world the
“Apostolic Constitutions” under the name of Clement, was probably the
author of these letters falsely ascribed to Ignatius, as well as of the
longer recension of the seven epistles which are mentioned by Eusebius.
It was a considerable time before editors in modern times began to
discriminate between the true and the false in the writings attributed
to Ignatius. The letters first published under his name were those three
which exist only in Latin. These came forth in 1495 at Paris, being
appended to a life of Becket, Archbishop of Canterbury. Some three years
later, eleven epistles, comprising those mentioned by Eusebius, and four
others, were published in Latin, and passed through four or five
editions. In 1536, the whole of the professedly Ignatian letters were
published at Cologne in a Latin version; and this collection also passed
through several editions. It was not till 1557 that the Ignatian
epistles appeared for the first time in Greek at Dillingen. After this
date many editions came forth, in which the probably genuine were still
mixed up with the certainly spurious, the three Latin letters only being
rejected as destitute of authority. Vedelius of Geneva first made the
distinction which is now universally accepted, in an edition of these
epistles which he published in 1623; and he was followed by Archbishop
Usher and others, who entered more fully into that critical examination
of these writings which has been continued down even to our own day.
The reader will have no difficulty in detecting the internal grounds on
which these eight letters are set aside as spurious. The difference of
style from the other Ignatian writings will strike him even in perusing
the English version which we have given, while it is of course much more
marked in the original. And other decisive proofs present themselves in
every one of the epistles. In that to the Tarsians there is found a
plain allusion to the Sabellian heresy, which did not arise till after
the middle of the third century. In the Epistle to the Antiochians there
is an enumeration of various church officers, who were certainly unknown
at the period when Ignatius lived. The Epistle to Hero plainly alludes
to Manichæan errors, and could not therefore have been written before
the third century. There are equally decisive proofs of spuriousness to
be found in the Epistle to the Philippians, such as the references it
contains to the Patripassian heresy originated by Praxeas in the latter
part of the second century, and the ecclesiastical feasts, etc., of
which it makes mention. The letter to Maria Cassobolita is of a very
peculiar style, utterly alien from that of the other epistles ascribed
to Ignatius. And it is sufficient simply to glance at the short Epistles
to St John and the Virgin Mary, in order to see that they carry the
stamp of imposture on their front; and, indeed, no sooner were they
published than by almost universal consent they were rejected.
But though the additional Ignatian letters here given are confessedly
spurious, we have thought it not improper to present them to the English
reader in an appendix to our first volume. We have done so, because they
have been so closely connected with the name of the bishop of Antioch,
and also because they are in themselves not destitute of interest. We
have, moreover, the satisfaction of thus placing for the first time
within the reach of one acquainted only with our language, all the
materials that have entered into the protracted agitation of the famous
Ignatian controversy.
Footnote 1812:
P. 139.
THE EPISTLE OF IGNATIUS TO THE TARSIANS.
_Ignatius, who is also called Theophorus, to the church which is at
Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and
worthy of love: Mercy and peace from God the Father, and the Lord Jesus
Christ, be ever multiplied._
CHAP. I.—_His own sufferings: exhortation to stedfastness._
From Syria even unto Rome I fight with beasts: not that I am devoured by
brute beasts, for these, as ye know, by the will of God, spared Daniel,
but by beasts in the shape of men, in whom the merciless wild beast
himself lies hid, and pricks and wounds me day by day. But none of these
hardships “move me, neither count I my life dear unto myself,”[1813] in
such a way as to love it better than the Lord. Wherefore I am prepared
for [encountering] fire, wild beasts, the sword, or the cross, so that
only I may see Christ my Saviour and God, who died for me. I therefore,
the prisoner of Christ, who am driven along by land and sea, exhort you:
“stand fast in the faith,”[1814] and be ye stedfast, “for the just shall
live by faith;”[1815] be ye unwavering, for “the Lord causes those to
dwell in a house who are of one and the same character.”[1816]
CHAP. II.—_Cautions against false doctrine._
I have learned that certain of the ministers of Satan have wished to
disturb you, some of them asserting that Jesus was born [only[1817]] in
appearance, was crucified in appearance, and died in appearance; others
that He is not the Son of the Creator, and others that He is Himself God
over all.[1818] Others, again, hold that He is a mere man, and others
that this flesh is not to rise again, so that our proper course is to
live and partake of a life of pleasure, for that this is the chief good
to beings who are in a little while to perish. A swarm of such evils has
burst in upon us.[1819] But ye have not “given place by subjection to
them, no, not for one hour.”[1820] For ye are the fellow-citizens as
well as the disciples of Paul, who “fully preached the gospel from
Jerusalem, and round about unto Illyricum,”[1821] and bare about “the
marks of Christ” in his flesh.[1822]
CHAP. III.—_The true doctrine respecting Christ._
Mindful of him, do ye by all means know that Jesus the Lord was truly
born of Mary, being made of a woman; and was as truly crucified. For,
says he, “God forbid that I should glory, save in the cross of the Lord
Jesus.”[1823] And He really suffered, and died, and rose again. For says
[Paul], “If Christ should become passible, and should be the first to
rise again from the dead.”[1824] And again, “In that He died, He died
unto sin once: but in that He liveth, He liveth unto God.”[1825]
Otherwise, what advantage would there be in [becoming subject to] bonds,
if Christ has not died? what advantage in patience? what advantage in
[enduring] stripes? And why such facts as the following: Peter was
crucified; Paul and James were slain with the sword; John was banished
to Patmos; Stephen was stoned to death by the Jews who killed the Lord?
But, [in truth,] none of these sufferings were in vain; for the Lord was
really crucified by the ungodly.
CHAP. IV.—_Continuation._
And [know ye, moreover], that He who was born of a woman was the Son of
God, and He that was crucified was “the first-born of every
creature,”[1826] and God the Word, who also created all things. For says
the apostle, “There is one God, the Father, of whom are all things; and
one Lord Jesus Christ, by whom are all things.”[1827] And again, “For
there is one God, and one Mediator between God and men, the man Christ
Jesus;”[1828] and, “By Him were all things created that are in heaven,
and on earth, visible and invisible; and He is before all things, and by
Him all things consist.”[1829]
CHAP. V.—_Refutation of the previously mentioned errors._
And that He Himself is not God over all, and the Father, but His Son, He
[shows when He] says, “I ascend unto my Father and your Father, and to
my God and your God.”[1830] And again, “When all things shall be subdued
unto Him, then shall He also Himself be subject unto Him that put all
things under Him, that God may be all in all.”[1831] Wherefore it is one
[Person] who put all things under, and who is all in all, and another
[Person] to whom they were subdued, who also Himself, along with all
other things, becomes subject [to the former].
CHAP. VI.—_Continuation._
Nor is He a mere man, by whom and in whom all things were made; for “all
things were made by Him.”[1832] “When He made the heaven, I was present
with Him; and I was there with Him, forming [the world along with Him],
and He rejoiced in me daily.”[1833] And how could a mere man be
addressed in such words as these: “Sit Thou at my right hand?”[1834] And
how, again, could such an one declare: “Before Abraham was, I am?”[1835]
And, “Glorify me with Thy glory which I had before the world was?”[1836]
What man could ever say, “I came down from heaven, not to do mine own
will, but the will of Him that sent me?”[1837] And of what man could it
be said, “He was the true Light, which lighteth every man that cometh
into the world: He was in the world, and the world was made by Him, and
the world knew Him not. He came unto His own, and His own received Him
not?”[1838] How could such a one be a mere man, receiving the beginning
of His existence from Mary, and not rather God the Word, and the
only-begotten Son? For “in the beginning was the Word, and the Word was
with God,[1839] and the Word was God.”[1840] And in another place, “The
Lord created me, the beginning of His ways, for His works. Before the
world did He found me, and before all the hills did He beget me.”[1841]
CHAP. VII.—_Continuation._
And that our bodies are to rise again, He shows when He says, “Verily I
say unto you, that the hour cometh, in the which all that are in the
graves shall hear the voice of the Son of God; and they that hear shall
live.”[1842] And [says] the apostle, “For this corruptible must put on
incorruption, and this mortal must put on immortality.”[1843] And that
we must live soberly and righteously, he [shows when he] says again, “Be
not deceived: neither adulterers, nor effeminate persons, nor abusers of
themselves with mankind, nor fornicators, nor revilers, nor drunkards,
nor thieves, can inherit the kingdom of God.”[1844] And again, “If the
dead rise not, then is not Christ raised; our preaching therefore is
vain, and your faith is also vain: ye are yet in your sins. Then they
also that are fallen asleep in Christ have perished. If in this life
only we have hope in Christ, we are of all men most miserable. If the
dead-rise not, let us eat and drink, for to-morrow we die.”[1845] But if
such be our condition and feelings, wherein shall we differ from asses
and dogs, who have no care about the future, but think only of eating,
and of indulging[1846] such appetites as follow after eating? For they
are unacquainted with any intelligence moving within them.
CHAP. VIII.—_Exhortations to holiness and good order._
May I have joy of you in the Lord! Be ye sober. Lay aside, every one of
you, all malice and beast-like fury, evil-speaking, calumny, filthy
speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice,
vainglory, envy, and everything akin to these. “But put ye on the Lord
Jesus Christ, and make no provision for the flesh, to fulfil the lusts
thereof.”[1847] Ye presbyters, be subject to the bishop; ye deacons, to
the presbyters; and ye, the people, to the presbyters and the deacons.
Let my soul be for theirs who preserve this good order; and may the Lord
be with them continually!
CHAP. IX.—_Exhortations to the discharge of relative duties._
Ye husbands, love your wives; and ye wives, your husbands. Ye children,
reverence your parents. Ye parents, “bring up your children in the
nurture and admonition of the Lord.”[1848] Honour those [who continue]
in virginity, as the priestesses of Christ; and the widows [that
persevere] in gravity of behaviour, as the altar of God. Ye servants,
wait upon your masters with [respectful] fear. Ye masters, issue orders
to your servants with tenderness. Let no one among you be idle; for
idleness is the mother of want. I do not enjoin these things as being a
person of any consequence, although I am in bonds [for Christ]; but as a
brother, I put you in mind of them. The Lord be with you!
CHAP. X.—_Salutations._
May I enjoy your prayers! Pray ye that I may attain to Jesus. I commend
unto you the church which is at Antioch. The churches of Philippi,[1849]
whence also I write to you, salute you. Philo, your deacon, to whom also
I give thanks as one who has zealously ministered to me in all things,
salutes you. Agathopus, the deacon from Syria, who follows me in Christ,
salutes you. “Salute ye one another with a holy kiss.”[1850] I salute
you all, both male and female, who are in Christ. Fare ye well in body,
and soul, and in one Spirit; and do not ye forget me. The Lord be with
you!
Footnote 1813:
Acts xx. 24.
Footnote 1814:
1 Cor. xvi. 13.
Footnote 1815:
Hab. ii. 4; Gal. iii. 11.
Footnote 1816:
Ps. lxviii. 7 (after the LXX.).
Footnote 1817:
Some omit this.
Footnote 1818:
That is, as appears afterwards from chap. v., so as to have no
personality distinct from the Father.
Footnote 1819:
The translation is here somewhat doubtful.
Footnote 1820:
Gal. ii. 5.
Footnote 1821:
Rom. xv. 19.
Footnote 1822:
Gal. vi. 17.
Footnote 1823:
Gal. vi. 14.
Footnote 1824:
Acts xxvi. 23 (somewhat inaccurately rendered in English version).
Footnote 1825:
Rom. vi. 10.
Footnote 1826:
Col. i. 15.
Footnote 1827:
1 Cor. viii. 6.
Footnote 1828:
1 Tim. ii. 5.
Footnote 1829:
Col. i. 16, 17.
Footnote 1830:
John xx. 17.
Footnote 1831:
1 Cor. xv. 28.
Footnote 1832:
John i. 3.
Footnote 1833:
Prov. viii. 27, 30.
Footnote 1834:
Ps. cx. 1.
Footnote 1835:
John viii. 58.
Footnote 1836:
John xvii. 5.
Footnote 1837:
John vi. 38.
Footnote 1838:
John i. 9, 10, 11.
Footnote 1839:
John i. 1.
Footnote 1840:
Some insert here John i. 3.
Footnote 1841:
Prov. viii. 22, 23, 25.
Footnote 1842:
John v. 25, 28.
Footnote 1843:
1 Cor. xv. 53.
Footnote 1844:
1 Cor. vi. 9.
Footnote 1845:
1 Cor. xv. 13, 14, 17, 18, 19, 32.
Footnote 1846:
Literally, “coming also to the appetite of those things after eating.”
The text is doubtful.
Footnote 1847:
Rom. xiii. 14.
Footnote 1848:
Eph. vi. 4.
Footnote 1849:
Literally, “of the Philippians.”
Footnote 1850:
1 Pet. v. 14.
THE EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.
_Ignatius, who is also called Theophorus, to the church sojourning in
Syria, which has obtained mercy from God, and been elected by Christ,
and which first[1851] received the name of Christ, [wishes] happiness in
God the Father, and the Lord Jesus Christ._
CHAP. I.—_Cautions against error._
The Lord has rendered my bonds light and easy since I learnt that you
are in peace, and that you live in all harmony both of the flesh and
spirit. “I therefore, the prisoner of the Lord,[1852] beseech you, that
ye walk worthy of the vocation wherewith ye are called,”[1853] guarding
against those heresies of the wicked one which have broken in upon us,
to the deceiving and destruction of those that accept of them; but that
ye give heed to the doctrine of the apostles, and believe both the law
and the prophets: that ye reject every Jewish and Gentile error, and
neither introduce a multiplicity of gods, nor yet deny Christ under the
pretence of [maintaining] the unity of God.
CHAP. II.—_The true doctrine respecting God and Christ._
For Moses, the faithful servant of God, when he said, “The Lord thy God
is one Lord,”[1854] and thus proclaimed that there was only one God, did
yet forthwith confess also our Lord when he said, “The Lord rained upon
Sodom and Gomorrah fire and brimstone from the Lord.”[1855] And again,
“And God[1856] said, Let us make man after our image: and so God made
man, after the image of God made He him.”[1857] And further, “In the
image of God made He man.”[1858] And that [the Son of God] was to be
made man, [Moses shows when] he says, “A prophet shall the Lord raise up
unto you of your brethren, like unto me.”[1859]
CHAP. III.—_The same continued._
The prophets also, when they speak as in the person of God, [saying,] “I
am God, the first [of beings], and I am also the last,[1860] and besides
me there is no God,”[1861] concerning the Father of the universe, do
also speak of our Lord Jesus Christ. “A Son,” they say, “has been given
to us, on whose shoulder the government is from above; and His name is
called the Angel of great counsel, Wonderful, Counsellor, the strong and
mighty God.”[1862] And concerning His incarnation, “Behold, a virgin
shall be with child, and shall bring forth a son; and they shall call
his name Immanuel.”[1863] And concerning the passion, “He was led as a
sheep to the slaughter; and as a lamb before her shearers is dumb, I
also was as an innocent lamb led to be sacrificed.”[1864]
CHAP. IV.—_Continuation._
The Evangelists, too, when they declared that the one Father was “the
only true God,”[1865] did not omit what concerned our Lord, but wrote:
“In the beginning was the Word, and the Word was with God, and the Word
was God. The same was in the beginning with God. All things were made by
Him, and without Him was not anything made that was made.”[1866] And
concerning the incarnation: “The Word,” says [the Scripture], “became
flesh, and dwelt among us.”[1867] And again: “The book of the generation
of Jesus Christ, the son of David, the son of Abraham.”[1868] And those
very apostles, who said “that there is one God,”[1869] said also that
“there is one Mediator between God and men.”[1870] Nor were they ashamed
of the incarnation and the passion. For what says [one]? “The man Christ
Jesus, who gave Himself”[1871] for the life and salvation of the world.
CHAP. V.—_Denunciation of false teachers._
Whosoever, therefore, declares that there is but one God, only so as to
take away the divinity of Christ, is a devil,[1872] and an enemy of all
righteousness. He also that confesseth Christ, yet not as the Son of the
Maker of the world, but of some other unknown[1873] being, different
from Him whom the law and the prophets have proclaimed, this man is an
instrument of the devil. And he that rejects the incarnation, and is
ashamed of the cross for which I am in bonds, this man is
antichrist.[1874] Moreover, he who affirms Christ to be a mere man is
accursed, according to the [declaration of the] prophet,[1875] since he
puts not his trust in God, but in man. Wherefore also he is unfruitful,
like the wild myrtle-tree.
CHAP. VI.—_Renewed cautions._
These things I write to you, thou new olive-tree of Christ, not that I
am aware you hold any such opinions, but that I may put you on your
guard, as a father does his children. Beware, therefore, of those that
hasten to work mischief, those “enemies of the cross of Christ, whose
end is destruction, whose glory is in their shame.”[1876] Beware of
those “dumb dogs,” those trailing serpents, those scaly[1877] dragons,
those asps, and basilisks, and scorpions. For these are subtle
wolves,[1878] and apes that mimic the appearance of men.
CHAP. VII.—_Exhortation to consistency of conduct._
Ye have been the disciples of Paul and Peter; do not lose what was
committed to your trust. Keep in remembrance Euodias,[1879] your
deservedly-blessed pastor, into whose hands the government over you was
first entrusted by the apostles. Let us not bring disgrace upon our
Father. Let us prove ourselves His true-born children, and not bastards.
Ye know after what manner I have acted among you. The things which, when
present, I spoke to you, these same, when absent, I now write to you.
“If any man love not the Lord Jesus Christ, let him be Anathema.”[1880]
Be ye followers of me.[1881] My soul be for yours, when I attain to
Jesus. Remember my bonds.[1882]
CHAP. VIII.—_Exhortations to the presbyters and others._
Ye presbyters, “feed the flock which is among you,”[1883] till God shall
show who is to hold the rule over you. For “I am now ready to be
offered,”[1884] that I “may win Christ.”[1885] Let the deacons know of
what dignity they are, and let them study to be blameless, that they may
be the followers of Christ. Let the people be subject to the presbyters
and the deacons. Let the virgins know to whom they have consecrated
themselves.
CHAP. IX.—_Duties of husbands, wives, parents, and children._
Let the husbands love their wives, remembering that, at the creation,
one woman, and not many, was given to one man. Let the wives honour
their husbands, as their own flesh; and let them not presume to address
them by their names.[1886] Let them also be chaste, reckoning their
husbands as their only partners, to whom indeed they have been united
according to the will of God. Ye parents, impart a holy training to your
children. Ye children, “honour your parents, that it may be well with
you.”[1887]
CHAP. X.—_Duties of masters and servants._
Ye masters, do not treat your servants with haughtiness, but imitate
patient Job, who declares, “I did not despise[1888] the cause[1889] of
my man-servant or of my maid-servant, when they contended with me. For
what in that case shall I do when the Lord makes an inquisition
regarding me?”[1890] And you know what follows. Ye servants, do not
provoke your masters to anger in anything, lest ye become the authors of
incurable mischiefs to yourselves.
CHAP. XI.—_Inculcation of various moral duties._
Let no one addicted to idleness eat,[1891] lest he become a wanderer
about, and a whoremonger. Let drunkenness, anger, envy, reviling,
clamour, and blasphemy “be not so much as named among you.”[1892] Let
not the widows live a life of pleasure, lest they wax wanton against the
word.[1893] Be subject to Cæsar in everything in which subjection
implies no [spiritual] danger. Provoke not those that rule over you to
wrath, that you may give no occasion against yourselves to those that
seek for it. But as to the practice of magic, or the impure love of
boys, or murder, it is superfluous to write to you, since such vices are
forbidden to be committed even by the Gentiles. I do not issue commands
on these points as if I were an apostle; but, as your fellow-servant, I
put you in mind of them.
CHAP. XII.—_Salutations._
I salute the holy presbytery. I salute the sacred deacons, and that
person most dear to me,[1894] whom may I behold, through the Holy
Spirit, occupying my place when I shall attain to Christ. My soul be in
place of his. I salute the sub-deacons, the readers, the singers, the
doorkeepers, the labourers,[1895] the exorcists, the confessors.[1896] I
salute the keepers of the holy gates, the deaconesses in Christ. I
salute the virgins betrothed to Christ, of whom may I have joy in the
Lord Jesus.[1897] I salute the people of the Lord, from the smallest to
the greatest, and all my sisters in the Lord.
CHAP. XIII.—_Salutations continued._
I salute Cassian and his partner in life, and their very dear children.
Polycarp, that most worthy bishop, who is also deeply interested in you,
salutes you; and to him I have commended you in the Lord. The whole
church of the Smyrnæans, indeed, is mindful of you in their prayers in
the Lord. Onesimus, the pastor of the Ephesians, salutes you.
Damas,[1898] the bishop of Magnesia, salutes you. Polybius, bishop of
the Trallians, salutes you. Philo and Agathopus, the deacons, my
companions, salute you. “Salute one another with a holy kiss.”[1899]
CHAP. XIV.—_Conclusion._
I write this letter to you from Philippi. May He who is alone
unbegotten, keep you stedfast both in the spirit and in the flesh,
through Him who was begotten before time[1900] began! And may I behold
you in the kingdom of Christ! I salute him who is to bear rule over you
in my stead: may I have joy of him in the Lord! Fare ye well in God, and
in Christ, being enlightened by the Holy Spirit.
Footnote 1851:
Comp. Acts xi. 26.
Footnote 1852:
Literally, “in the Lord.”
Footnote 1853:
Eph. iv. 1.
Footnote 1854:
Deut. vi. 4; Mark xii. 29.
Footnote 1855:
Gen. xix. 24.
Footnote 1856:
The MS. has “Lord.”
Footnote 1857:
Gen. i. 26, 27.
Footnote 1858:
Gen. v. 1, ix. 6.
Footnote 1859:
Deut. xviii. 15; Acts iii. 22, vii. 37.
Footnote 1860:
Literally, “after these things.”
Footnote 1861:
Isa. xliv. 6.
Footnote 1862:
Isa. ix. 6.
Footnote 1863:
Isa. vii. 14; Matt. i. 23.
Footnote 1864:
Isa. liii. 7; Jer. xi. 19.
Footnote 1865:
John xvii. 3.
Footnote 1866:
John i. 1.
Footnote 1867:
John i. 14.
Footnote 1868:
Matt. i. 1.
Footnote 1869:
1 Cor. viii. 4, 6; Gal. iii. 20.
Footnote 1870:
Eph. iv. 5, 6; 1 Tim. ii. 5.
Footnote 1871:
1 Tim. ii. 5.
Footnote 1872:
Comp. John vi. 70. Some read, “the son of the devil.”
Footnote 1873:
Or, “that cannot be known.”
Footnote 1874:
Comp. 1 John ii. 22, iv. 3; 2 John 7.
Footnote 1875:
Jer. xvii. 5.
Footnote 1876:
Phil. iii. 18, 19.
Footnote 1877:
The text is here doubtful.
Footnote 1878:
Literally, “fox-like thoes,” lynxes being perhaps intended.
Footnote 1879:
Some think that this is the same person as the Euodias referred to by
St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3,
αἵτινες), the two persons there mentioned were _women_.
Footnote 1880:
1 Cor. xvi. 22.
Footnote 1881:
Comp. 1 Cor. iv. 16.
Footnote 1882:
Comp. Col. iv. 18.
Footnote 1883:
1 Pet. v. 2.
Footnote 1884:
2 Tim. iv. 6.
Footnote 1885:
Phil. iii. 8.
Footnote 1886:
Comp. 1 Pet. iii. 6.
Footnote 1887:
Eph. vi. 1, 3.
Footnote 1888:
Literally, “If I did despise.”
Footnote 1889:
Or, “judgment.”
Footnote 1890:
Job xxxi. 13, 14.
Footnote 1891:
Comp. 2 Thess. iii. 10.
Footnote 1892:
Eph. v. 3.
Footnote 1893:
1 Tim. v. 6, 11.
Footnote 1894:
Literally, “the name desirable to me,” referring to Hero the deacon.
Footnote 1895:
A class of persons connected with the church, whose duty it was to
bury the bodies of the martyrs and others.
Footnote 1896:
Such as voluntarily confessed Christ before Gentile rulers.
Footnote 1897:
Some insert here a clause referring to _widows_.
Footnote 1898:
Or, as some read, “Demas.”
Footnote 1899:
2 Cor. xiii. 12.
Footnote 1900:
Literally, “before ages.”
THE EPISTLE OF IGNATIUS TO HERO, A DEACON OF ANTIOCH.
_Ignatius, who is also called Theophorus, to Hero, the deacon of Christ,
and the servant of God, a man honoured by God, and most dearly loved as
well as esteemed, who carries Christ and the Spirit within him, and who
is mine own son in faith and love: Grace, mercy, and peace from Almighty
God, and from Christ Jesus our Lord, His only-begotten Son, “who gave
Himself for our sins, that He might deliver us from the present evil
world,”[1901] and preserve us unto His heavenly kingdom._
CHAP. I.—_Exhortations to earnestness and moderation._
I exhort thee in God, that thou add [speed] to thy course, and that thou
vindicate thy dignity. Have a care to preserve concord with the saints.
Bear [the burdens of] the weak, that “thou mayest fulfil the law of
Christ.”[1902] Devote[1903] thyself to fasting and prayer, but not
beyond measure, lest thou destroy thyself[1904] thereby. Do not
altogether abstain from wine and flesh, for these things are not to be
viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the
good things of the earth.”[1905] And again, “Ye shall eat flesh even as
herbs.”[1906] And again, “Wine maketh glad the heart of man, and oil
exhilarates, and bread strengthens him.”[1907] But all are to be used
with moderation, as being the gifts of God. “For who shall eat or who
shall drink without Him? For if anything be beautiful, it is His; and if
anything be good, it is His.”[1908] Give attention to reading,[1909]
that thou mayest not only thyself know the laws, but mayest also explain
them to others, as the earnest servant[1910] of God. “No man that
warreth entangleth himself with the affairs of this life, that he may
please him who hath chosen him to be a soldier; and if a man also strive
for masteries, yet is he not crowned except he strive lawfully.”[1911] I
that am in bonds pray that my soul may be in place of yours.
CHAP. II.—_Cautions against false teachers._
Every one that teaches anything beyond what is commanded, though he be
[deemed] worthy of credit, though he be in the habit of fasting, though
he live in continence, though he work miracles, though he have the gift
of prophecy, let him be in thy sight as a wolf in sheep’s
clothing,[1912] labouring for the destruction of the sheep. If any one
denies the cross, and is ashamed of the passion, let him be to thee as
the adversary himself. “Though he give all his goods to feed the poor,
though he remove mountains, though he give his body to be burned,”[1913]
let him be regarded by thee as abominable. If any one makes light of the
law or the prophets, which Christ fulfilled at His coming, let him be to
thee as antichrist. If any one says that the Lord is a mere man, he is a
Jew, a murderer of Christ.
CHAP. III.—_Exhortations as to ecclesiastical duties._
“Honour widows that are widows indeed.”[1914] Be the friend of orphans;
for God is “the father of the fatherless, and the judge of the
widows.”[1915] Do nothing without the bishops; for they are priests, and
thou a servant of the priests. They baptize, offer sacrifice,[1916]
ordain, and lay on hands; but thou ministerest to them, as the holy
Stephen did at Jerusalem to James and the presbyters. Do not neglect the
sacred meetings[1917] [of the saints]; inquire after every one by name.
“Let no man despise thy youth, but be thou an example to the believers,
both in word and conduct.”[1918]
CHAP. IV.—_Servants and women are not to be despised._
Be not ashamed of servants, for we possess the same nature in common
with them. Do not hold women in abomination, for they have given thee
birth, and brought thee up. It is fitting, therefore, to love those that
were the authors of our birth (but only in the Lord), inasmuch as a man
can produce no children without a woman. It is right, therefore, that we
should honour those who have had a part in giving us birth. “Neither is
the man without the woman, nor the woman without the man,”[1919] except
in the case of those who were first formed. For the body of Adam was
made out of the four elements, and that of Eve out of the side of Adam.
And, indeed, the altogether peculiar birth of the Lord was of a virgin
alone. [This took place] not as if the lawful union [of man and wife]
were abominable, but such a kind of birth was fitting to God. For it
became the Creator not to make use of the ordinary method of generation,
but of one that was singular and strange, as being the Creator.
CHAP. V.—_Various relative duties._
Flee from haughtiness, “for the Lord resisteth the proud.”[1920] Abhor
falsehood, for says [the Scripture], “Thou shalt destroy all them that
speak lies.”[1921] Guard against envy, for its author is the devil, and
his successor Cain, who envied his brother, and out of envy committed
murder. Exhort my sisters to love God, and be content with their own
husbands only. In like manner, exhort my brethren also to be content
with their own wives. Watch over the virgins, as the precious treasures
of Christ. Be long-suffering,[1922] that thou mayest be great in wisdom.
Do not neglect the poor, in so far as thou art prosperous. For “by alms
and fidelity sins are purged away.”[1923]
CHAP. VI.—_Exhortations to purity and caution._
Keep thyself pure as the habitation of God. Thou art the temple of
Christ. Thou art the instrument of the Spirit. Thou knowest in what way
I have brought thee up. Though I am the least of men, do thou seek to
follow me, be thou an imitator of my conduct. I do not glory in the
world, but in the Lord. I exhort Hero, my son; “but let him that
glorieth, glory in the Lord.”[1924] May I have joy of thee, my dear son,
whose guardian may He be who is the only unbegotten God, and the Lord
Jesus Christ! Do not believe all persons, do not place confidence in
all; nor let any man get the better of thee by flattery. For many are
the ministers of Satan; and “he that is hasty to believe is light of
heart.”[1925]
CHAP. VII.—_Solemn charge to Hero, as future bishop of Antioch._
Keep God in remembrance, and thou shalt never sin. Be not
double-minded[1926] in thy prayers; for blessed is he who doubteth not.
For I believe in the Father of the Lord Jesus Christ, and in His
only-begotten Son, that God will show me, Hero, upon my throne. Add
speed, therefore,[1927] to thy course. I charge thee before the God of
the universe, and before Christ, and in the presence of the Holy Spirit,
and of the ministering ranks [of angels], keep in safety that deposit
which I and Christ have committed to thee, and do not judge thyself
unworthy of those things which have been shown by God [to me] concerning
thee. I hand over to thee the church of Antioch. I have commended you to
Polycarp in the Lord Jesus Christ.
CHAP. VIII.—_Salutations._
The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi
(whence also I have written to thee), salute thee in Christ. Salute the
presbytery worthy of God: salute my holy fellow-deacons, of whom may I
have joy in Christ, both in the flesh and in the spirit. Salute the
people of the Lord, from the smallest to the greatest, every one by
name; whom I commit to thee as Moses did [the Israelites] to Joshua, who
was their leader after him. And do not reckon this which I have said
presumptuous on my part; for although we are not such as they were, yet
we at least pray that we may be so, since indeed we are the children of
Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For
from henceforth thou shalt lead[1928] in and out the people of the Lord
that are in Antioch, and so “the congregation of the Lord shall not be
as sheep which have no shepherd.”[1929]
CHAP. IX.—_Concluding salutations and instructions._
Salute Cassian, my host, and his most serious-minded partner in life,
and their very dear children, to whom may “God grant that they find
mercy of the Lord in that day,”[1930] on account of their ministrations
to us, whom also I commend to thee in Christ. Salute by name all the
faithful in Christ that are at Laodicea. Do not neglect those at Tarsus,
but look after them steadily, confirming them in the gospel. I salute in
the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also
Mary my daughter, distinguished both for gravity and erudition, as also
“the church which is in her house.”[1931] May my soul be in place of
hers: she is the very pattern of pious women. May the Father of Christ,
by His only-begotten Son, preserve thee in good health, and of high
repute in all things, to a very old age, for the benefit of the church
of God! Farewell in the Lord, and pray thou that I may be perfected.
Footnote 1901:
Gal. i. 4.
Footnote 1902:
Gal. vi. 2.
Footnote 1903:
Literally, “have leisure for.”
Footnote 1904:
Literally, “cast thyself down.”
Footnote 1905:
Isa. i. 19.
Footnote 1906:
Gen. ix. 3.
Footnote 1907:
Ps. civ. 15.
Footnote 1908:
Eccles. ii. 25 (after LXX.); Zech. ix. 17.
Footnote 1909:
Comp. 1 Tim. iv. 13.
Footnote 1910:
Literally, “athlete.”
Footnote 1911:
2 Tim. ii. 4.
Footnote 1912:
Comp. Matt. vii. 15.
Footnote 1913:
1 Cor. xiii. 2.
Footnote 1914:
1 Tim. v. 3.
Footnote 1915:
Ps. lxviii. 5.
Footnote 1916:
The term ἱερουργέω, which we have translated as above, is one whose
signification is disputed. It occurs once in the New Testament (Rom.
xv. 16), where it is translated in our English version simply
“ministering.” Etymologically, it means “to act as a priest,” and we
have in our translation followed Hesychius (Cent. iv.), who explains
it as meaning “to offer sacrifice.”
Footnote 1917:
Specially, assemblies for the celebration of the Lord’s Supper.
Footnote 1918:
1 Tim. iv. 12.
Footnote 1919:
1 Cor. xi. 11.
Footnote 1920:
Jas. iv. 6; 1 Pet. v. 5.
Footnote 1921:
Ps. v. 6.
Footnote 1922:
Prov. xiv. 29.
Footnote 1923:
Prov. xv. 27 (after LXX.: xvi. 6 in English version).
Footnote 1924:
1 Cor. i. 31; 2 Cor. x. 17.
Footnote 1925:
Ecclus. xix. 4.
Footnote 1926:
Comp. Jas. i. 6, 8.
Footnote 1927:
Compare Epistle to the Antiochians, chap. xii.
Footnote 1928:
Comp. Deut. xxxi. 7, 23.
Footnote 1929:
Num. xxvii. 17.
Footnote 1930:
2 Tim. i. 18.
Footnote 1931:
Col. iv. 15.
THE EPISTLE OF IGNATIUS TO THE PHILIPPIANS.
_Ignatius, who is also called Theophorus, to the church of God which is
at Philippi, which has obtained mercy in faith, and patience, and love
unfeigned: Mercy and peace from God the Father, and the Lord Jesus
Christ, “who is the Saviour of all men, specially of them that
believe.”_[1932]
CHAP. I.—_Reason for writing the epistle._
Being mindful of your love and of your zeal in Christ, which ye have
manifested towards us, we thought it fitting to write to you, who
display such a godly and spiritual love to the brethren,[1933] to put
you in remembrance of your Christian course,[1934] “that ye all speak
the same thing, being of one mind, thinking the same thing, and walking
by the same rule of faith,”[1935] as Paul admonished you. For if there
is one God of the universe, the Father of Christ, “of whom are all
things;”[1936] and one Lord Jesus Christ, our [Lord], “by whom are all
things;” and also one Holy Spirit, who wrought[1937] in Moses, and in
the prophets and apostles; and also one baptism, which is administered
that we should have fellowship with the death of the Lord;[1938] and
also one elect church; there ought likewise to be but one faith in
respect to Christ. For “there is one Lord, one faith, one baptism; one
God and Father of all, who is through all, and in all.”[1939]
CHAP. II.—_Unity of the three Divine Persons._
There is then one God and Father, and not two or three; One who is; and
there is no other besides Him, the only true [God]. For “the Lord thy
God,” saith [the Scripture], “is one Lord.”[1940] And again, “Hath not
one God created us? Have we not all one Father?”[1941] And there is also
one Son, God the Word. For “the only-begotten Son,” saith [the
Scripture], “who is in the bosom of the Father.”[1942] And again, “One
Lord Jesus Christ.”[1943] And in another place, “What is His name, or
what His Son’s name, that we may know?”[1944] And there is also one
Paraclete.[1945] For “there is also,” saith [the Scripture], “one
Spirit,”[1946] since “we have been called in one hope of our calling.”
And again, “We have drunk of one Spirit,”[1947] with what follows. And
it is manifest that all these gifts [possessed by believers] “worketh
one and the self-same Spirit.”[1948] There are not then either three
Fathers,[1949] or three Sons, or three Paracletes, but one Father, and
one Son, and one Paraclete. Wherefore also the Lord, when He sent forth
the apostles to make disciples of all nations, commanded them to
“baptize in the name of the Father, and of the Son, and of the Holy
Ghost,”[1950] not into one [person] having three names, nor into three
[persons] who became incarnate, but into three possessed of equal
honour.
CHAP. III.—_Christ was truly born, and died, etc._
For there is but One that became incarnate, and that neither the Father
nor the Paraclete, but the Son only, [who became so] not in appearance
or imagination, but in reality. For “the Word became flesh.”[1951] For
“Wisdom builded for herself a house.”[1952] And God the Word was born as
man, with a body, of the Virgin, without any intercourse of man. For [it
is written], “A virgin shall conceive in her womb, and bring forth a
son.”[1953] He was then truly born, truly grew up, truly ate and drank,
was truly crucified, and died, and rose again. He who believes these
things, as they really were, and as they really took place, is blessed.
He who believeth them not is no less accursed than those who crucified
the Lord. For the prince of this world rejoiceth when any one denies the
cross, since he knows that the confession of the cross is his own
destruction. For that is the trophy which has been raised up against his
power, which when he sees, he shudders, and when he hears of, is afraid.
CHAP. IV.—_The malignity and folly of Satan._
And indeed, before the cross was erected, he (Satan) was eager that it
should be so; and he “wrought” [for this end] “in the children of
disobedience.”[1954] He wrought in Judas, in the Pharisees, in the
Sadducees, in the old, in the young, and in the priests. But when it was
just about to be erected, he was troubled, and infused repentance into
the traitor, and pointed him to a rope to hang himself with, and taught
him [to die by] strangulation. He terrified also the silly woman,
disturbing her by dreams; and he, who had tried every means to have the
cross prepared, now endeavoured to put a stop to its erection: not that
he was influenced by repentance on account of the greatness of his crime
(for in that case he would not be utterly depraved), but because he
perceived his own destruction [to be at hand]. For the cross of Christ
was the beginning of his condemnation, the beginning of his death, the
beginning of his destruction. Wherefore, also, he works in some that
they should deny the cross, be ashamed of the passion, call the death an
appearance, mutilate and explain away the birth of the Virgin, and
calumniate the [human] nature[1955] itself as being abominable. He
fights along with the Jews to a denial of the cross, and with the
Gentiles to the calumniating of Mary,[1956] who are heretical in holding
that Christ possessed a mere phantasmal body.[1957] For the Leader of
all wickedness assumes manifold[1958] forms, beguiler of men as he is,
inconsistent, and even contradicting himself, projecting one course and
then following another. For he is wise to do evil, but as to what good
may be he is totally ignorant. And indeed he is full of ignorance, on
account of his voluntary want of reason: for how can he be deemed
anything else who does not perceive reason when it lies at his very
feet?
CHAP. V.—_Apostrophe to Satan._
For if the Lord were a mere man, possessed of a soul and body only, why
dost thou mutilate and explain away His being born with the common
nature of humanity? Why dost thou call the passion a mere appearance, as
if it were any strange thing happening to a [mere] man? And why dost
thou reckon the death of a mortal to be simply an imaginary death? But
if, [on the other hand,] He is both God and man, then why dost thou call
it unlawful to style Him “the Lord of glory,”[1959] who is by nature
unchangeable? Why dost thou say that it is unlawful to declare of the
Law-giver who possesses a human soul, “The Word was made flesh,”[1960]
and was a perfect man, and not merely one dwelling in a man? But how
came this magician into existence, who of old formed all nature that can
be apprehended either by the senses or intellect, according to the will
of the Father; and, when He became incarnate, healed every kind of
disease and infirmity?[1961]
CHAP. VI.—_Continuation._
And how can He be but God, who raises up the dead, sends away the lame
sound of limb, cleanses the lepers, restores sight to the blind, and
either increases or transmutes existing substances, as the five loaves
and the two fishes, and the water which became wine, and who puts to
flight thy whole host by a mere word? And why dost thou abuse the nature
of the Virgin, and style her members disgraceful, since thou didst of
old display such in public processions,[1962] and didst order them to be
exhibited naked, males in the sight of females, and females to stir up
the unbridled lust of males? But now these are reckoned by thee
disgraceful, and thou pretendest to be full of modesty, thou spirit of
fornication, not knowing that then only anything becomes disgraceful
when it is polluted by wickedness. But when sin is not present, none of
the things that have been created are shameful, none of them evil, but
all very good. But inasmuch as thou art blind, thou revilest these
things.
CHAP. VII.—_Continuation: inconsistency of Satan._
And how, again, does Christ not at all appear to thee to be of the
Virgin, but to be God over all,[1963] and the Almighty? Say, then, who
sent Him? Who was Lord over Him? And whose will did He obey? And what
laws did He fulfil, since He was subject neither to the will nor power
of any one? And while you deny that Christ was born,[1964] you affirm
that the unbegotten was begotten, and that He who had no beginning was
nailed to the cross, by whose permission I am unable to say. But thy
changeable tactics do not escape me, nor am I ignorant that thou art
wont to walk with slanting and uncertain[1965] steps. And thou art
ignorant who really was born, thou who pretendest to know everything.
CHAP. VIII.—_Continuation: ignorance of Satan._
For many things are unknown[1966] to thee; [such as the following]: the
virginity of Mary; the wonderful birth; who it was that became
incarnate; the star which guided those who were in the east; the Magi
who presented gifts; the salutation of the archangel to the Virgin; the
marvellous conception of her that was betrothed; the announcement of the
boy-forerunner respecting the son of the Virgin, and his leaping in the
womb on account of what was foreseen; the songs of the angels over Him
that was born; the glad tidings announced to the shepherds; the fear of
Herod lest his kingdom should be taken from him; the command to slay the
infants; the removal into Egypt, and the return from that country to the
same region; the infant swaddling-bands; the human registration; the
nourishing by means of milk; the name of father given to him who did not
beget; the manger because there was not room [elsewhere]; no human
preparation [for the child]; the gradual growth, human speech, hunger,
thirst, journeyings, weariness; the offering of sacrifices, and then
also circumcision, baptism; the voice of God over Him that was baptized,
as to who He was and whence [He had come]; the testimony of the Spirit
and the Father from above; the voice of John the prophet when it
signified the passion by the appellation of “the Lamb;” the performance
of divers miracles, manifold healings; the rebuke of the Lord ruling
both the sea and the winds; evil spirits expelled; thou thyself
subjected to torture, and, when afflicted by the power of Him who had
been manifested, not having it in thy power to do anything.
CHAP. IX.—_Continuation: ignorance of Satan._
Seeing these things, thou wast in utter perplexity.[1967] And thou wast
ignorant that it was a virgin that should bring forth; but the angels’
song of praise struck thee with astonishment, as well as the adoration
of the Magi, and the appearance of the star. Thou didst revert to thy
state of [wilful] ignorance, because all the circumstances seemed to
thee trifling;[1968] for thou didst deem the swaddling-bands, the
circumcision, and the nourishment by means of milk contemptible:[1969]
these things appeared to thee unworthy of God. Again, thou didst behold
a man who remained forty days and nights without tasting human food,
along with ministering angels at whose presence thou didst shudder, when
first of all thou hadst seen Him baptized as a common man, and knewest
not the reason thereof. But after His [lengthened] fast thou didst again
assume thy wonted audacity, and didst tempt Him when hungry, as if He
had been an ordinary man, not knowing who He was. For thou saidst, “If
thou be the Son of God, command that these stones be made bread.”[1970]
Now, this expression, “If thou be the Son,” is an indication of
ignorance. For if thou hadst possessed real knowledge, thou wouldst have
understood that the Creator can with equal ease both create what does
not exist, and change that which already has a being. And thou temptedst
by means of hunger[1971] Him who nourisheth all that require food. And
thou temptedst the very “Lord of glory,”[1972] forgetting in thy
malevolence that “man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God.” For if thou hadst known that
He was the Son of God, thou wouldst also have understood that He who had
kept his[1973] body from feeling any want for forty days and as many
nights, could have also done the same for ever. Why, then, does He
suffer hunger? In order to prove that He had assumed a body subject to
the same feelings as those of ordinary men. By the first fact He showed
that He was God, and by the second that He was also man.
CHAP. X.—_Continuation: audacity of Satan._
Darest thou, then, who didst fall “as lightning”[1974] from the very
highest glory, to say to the Lord, “Cast thyself down from hence,”[1975]
[to Him] to whom the things that are not are reckoned as if they
were,[1976] and to provoke to a display of vainglory Him that was free
from all ostentation? And didst thou pretend to read in Scripture
concerning Him: “For He hath given His angels charge concerning thee,
and in their hands they shall bear thee up, lest thou shouldest dash thy
foot against a stone?”[1977] At the same time thou didst pretend to be
ignorant of the rest, furtively concealing what [the Scripture]
predicted concerning thee and thy servants: “Thou shalt tread upon the
adder and the basilisk; the lion and the dragon shalt Thou trample under
foot.”[1978]
CHAP. XI.—_Continuation: audacity of Satan._
If, therefore, thou art trodden down under the feet of the Lord, how
dost thou tempt Him that cannot be tempted, forgetting that precept of
the lawgiver, “Thou shalt not tempt the Lord thy God?”[1979] Yea, thou
even darest, most accursed one, to appropriate the works of God to
thyself, and to declare that the dominion over these was delivered to
thee.[1980] And thou dost set forth thine own fall as an example to the
Lord, and dost promise to give Him what is really His own, if He would
fall down and worship thee.[1981] And how didst thou not shudder, O thou
spirit more wicked through thy malevolence than all other wicked
spirits, to utter such words against the Lord? Through thine
appetite[1982] wast thou overcome, and through thy vainglory wast thou
brought to dishonour: through avarice and ambition dost thou [now] draw
on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked
serpent, rebel against God, outcast from Christ, alien from the Holy
Spirit, exile from the ranks of the angels, reviler of the laws of God,
enemy of all that is lawful, who didst rise up against the first-formed
of men, and didst drive forth [from obedience to] the commandment [of
God] those who had in no respect injured thee; thou who didst raise up
against Abel the murderous Cain; thou who didst take arms against Job:
dost thou say to the Lord, “If thou wilt fall down and worship me?” Oh
what audacity! Oh what madness! Thou runaway slave, thou
incorrigible[1983] slave, dost thou rebel against the good Lord? Dost
thou say to so great a Lord, the God of all that either the mind or the
senses can perceive, “If thou wilt fall down and worship me?”
CHAP. XII.—_The meek reply of Christ._
But the Lord is long-suffering, and does not reduce to nothing him who
in his ignorance dares [to utter] such words, but meekly replies, “Get
thee hence, Satan.”[1984] He does not say, “Get thee behind _me_,” for
it is not possible that he should be converted; but, “Begone, Satan,” to
the course which thou hast chosen. “Begone” to those things to which,
through thy malevolence, thou hast been called. For I know who I am, and
by whom I have been sent, and whom it behoves me to worship. For “thou
shalt worship the Lord thy God, and Him only shalt thou serve.”[1985] I
know the one [God]; I am acquainted with the only [Lord] from whom thou
hast become an apostate. I am not an enemy of God; I acknowledge His
pre-eminence; I know the Father, who is the author of my generation.
CHAP. XIII.—_Various exhortations and directions._
These things, brethren, out of the affection which I entertain for you,
I have felt compelled to write, exhorting you with a view to the glory
of God, not as if I were a person of any consequence, but simply as a
brother. Be ye subject to the bishop, to the presbyters, and to the
deacons. Love one another in the Lord, as being the images of God. Take
heed, ye husbands, that ye love your wives as your own members. Ye wives
also, love your husbands, as being one with them in virtue of your
union. If any one lives in chastity or continence, let him not be lifted
up, lest he lose his reward. Do not lightly esteem the festivals.
Despise not the period of forty days, for it comprises an imitation of
the conduct of the Lord. After the week of the passion, do not neglect
to fast on the fourth and sixth days, distributing at the same time of
thine abundance to the poor. If any one fasts on the Lord’s day or on
the Sabbath, except on the paschal Sabbath only, he is a murderer of
Christ.
CHAP. XIV.—_Farewells and cautions._
Let your prayers be extended to the church of Antioch, whence also I as
a prisoner am being led to Rome. I salute the holy bishop Polycarp; I
salute the holy bishop Vitalius, and the sacred presbytery, and my
fellow-servants the deacons; in whose stead may my soul be found. Once
more I bid farewell to the bishop, and to the presbyters in the Lord. If
any one celebrates the passover along with the Jews, or receives the
emblems of their feast, he is a partaker with those that killed the Lord
and His apostles.
CHAP. XV.—_Salutations. Conclusion._
Philo and Agathopus the deacons salute you. I salute the company of
virgins, and the order of widows; of whom may I have joy! I salute the
people of the Lord, from the least unto the greatest. I have sent you
this letter through Euphanius the reader, a man honoured of God, and
very faithful, happening to meet with him at Rhegium, just as he was
going on board ship. Remember my bonds,[1986] that I may be made perfect
in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye
think of things perfect, and turn yourselves away from the workers of
iniquity, who corrupt the word of truth, and are strengthened inwardly
by the grace of our Lord Jesus Christ.
Footnote 1932:
1 Tim. iv. 10.
Footnote 1933:
Literally, “to your brother-loving spiritual love according to God.”
Footnote 1934:
Literally, “course in Christ.”
Footnote 1935:
1 Cor. i. 10; Phil. ii. 2, iii. 16.
Footnote 1936:
1 Cor. viii. 6.
Footnote 1937:
1 Cor. xii. 11.
Footnote 1938:
Literally, “which is given unto the death of the Lord.”
Footnote 1939:
Eph. iv. 5.
Footnote 1940:
Deut. vi. 4; Mark xii. 29.
Footnote 1941:
Mal. ii. 10.
Footnote 1942:
John i. 18.
Footnote 1943:
1 Cor. viii. 6.
Footnote 1944:
Prov. xxx. 4.
Footnote 1945:
_i.e._ “Advocate” or “Comforter;” comp. John xiv. 16.
Footnote 1946:
Eph. iv. 4.
Footnote 1947:
1 Cor. xii. 13.
Footnote 1948:
1 Cor. xii. 11,
Footnote 1949:
Comp. Athanasian Creed.
Footnote 1950:
Matt. xxviii. 19.
Footnote 1951:
John i. 14.
Footnote 1952:
Prov. ix. 1.
Footnote 1953:
Isa. vii. 14.
Footnote 1954:
Eph. ii. 2.
Footnote 1955:
The various Gnostic sects are here referred to, who held that matter
was essentially evil, and therefore denied the reality of our Lord’s
incarnation.
Footnote 1956:
The MS. has μαγείας, “of magic;” we have followed the emendation
proposed by Faber.
Footnote 1957:
Literally, “heretical in respect to phantasy.”
Footnote 1958:
Literally, is “various,” or “manifold.”
Footnote 1959:
1 Cor. ii. 8.
Footnote 1960:
John i. 14.
Footnote 1961:
Matt. iv. 23, ix. 35.
Footnote 1962:
Reference seems here to be made to obscene heathen practices.
Footnote 1963:
_i.e._ so as to have no separate personality from the Father. Comp.
Epistle to the Tarsians, chap. ii.
Footnote 1964:
Literally, “and taking away Christ from being born.”
Footnote 1965:
Literally, “double.”
Footnote 1966:
According to many of the fathers, Satan was in great ignorance as to a
multitude of points connected with Christ.
Footnote 1967:
Literally, “thou wast dizzy in the head.”
Footnote 1968:
Literally, “on account of the paltry things.”
Footnote 1969:
Literally, “small.”
Footnote 1970:
Matt. iv. 3.
Footnote 1971:
Or, “the belly.”
Footnote 1972:
1 Cor. ii. 8.
Footnote 1973:
Some insert, “corruptible.”
Footnote 1974:
Luke x. 18.
Footnote 1975:
Matt. iv. 6.
Footnote 1976:
Comp. Rom. iv. 17.
Footnote 1977:
Matt. iv. 6.
Footnote 1978:
Ps. xci. 13.
Footnote 1979:
Deut. vi. 16.
Footnote 1980:
Luke iv. 6.
Footnote 1981:
Matt. iv. 9.
Footnote 1982:
Or, “belly.”
Footnote 1983:
Or, “that always needs whipping.”
Footnote 1984:
Matt. iv. 10.
Footnote 1985:
Matt. iv. 10; Deut. vi. 13.
Footnote 1986:
Comp. Col. iv. 18.
THE EPISTLE OF MARIA THE PROSELYTE TO IGNATIUS.
MARY OF CASSOBELÆ[1987] TO IGNATIUS.
_Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most
blessed bishop of the apostolic church which is at Antioch, beloved in
God the Father, and Jesus: Happiness and safety. We all[1988] beg for
thee joy and health in Him._
CHAP. I.—_Occasion of the epistle._
Since Christ has, to our wonder,[1989] been made known among us to be
the Son of the living God, and to have become man in these last times by
means of the Virgin Mary,[1990] of the seed of David and Abraham,
according to the announcements previously made regarding Him and through
Him by the company of the prophets, we therefore beseech and entreat
that, by thy wisdom, Maris our friend, bishop of our native
Neapolis,[1991] which is near Zarbus,[1992] and Eulogius, and Sobelus
the presbyter, be sent to us, that we be not destitute of such as
preside over the divine word; as Moses also says, “Let the Lord God look
out a man who shall guide this people, and the congregation of the Lord
shall not be as sheep which have no shepherd.”[1993]
CHAP. II.—_Youth may be allied with piety and discretion._
But as to those whom we have named being young men, do not, thou blessed
one, have any apprehension. For I would have you know that they are wise
above the flesh, and are insensible to its passions, they themselves
glowing with all the glory of a hoary head through their own[1994]
intrinsic merits, and though but recently called as young men to the
priesthood.[1995] Now, call thou into exercise[1996] thy thoughts
through the Spirit that God has given to thee by Christ, and thou wilt
remember[1997] that Samuel, while yet a little child, was called a seer,
and was reckoned in the company of the prophets, that he reproved the
aged Eli for transgression, since he had honoured his infatuated sons
above God the author of all things, and had allowed them to go
unpunished, when they turned the office of the priesthood into ridicule,
and acted violently towards the people.
CHAP. III.—_Examples of youthful devotedness._
Moreover, the wise Daniel, while he was a young man, passed judgment on
certain vigorous old men,[1998] showing them that they were abandoned
wretches, and not [worthy to be reckoned] elders, and that, though Jews
by extraction, they were Canaanites in practice. And Jeremiah, when on
account of his youth he declined the office of a prophet entrusted to
him by God, was addressed in these words: “Say not, I am a youth; for
thou shalt go to all those to whom I send thee, and thou shalt speak
according to all that I command thee; because I am with thee.”[1999] And
the wise Solomon, when only in the twelfth year of his age,[2000] had
wisdom to decide the important question concerning the children of the
two women,[2001] when it was unknown to whom these respectively
belonged; so that the whole people were astonished at such wisdom in a
child, and venerated him as being not a mere youth, but a full-grown
man. And he solved the hard questions of the queen of the Ethiopians,
which had profit in them as the streams of the Nile [have fertility], in
such a manner that that woman, though herself so wise, was beyond
measure astonished.[2002]
CHAP. IV.—_The same subject continued._
Josiah also, beloved of God, when as yet he could scarcely speak
articulately, convicts those who were possessed of a wicked spirit as
being false in their speech, and deceivers of the people. He also
reveals the deceit of the demons, and openly exposes those that are no
gods; yea, while yet an infant he slays their priests, and overturns
their altars, and defiles the places where sacrifices were offered with
dead bodies, and throws down the temples, and cuts down the groves, and
breaks in pieces the pillars, and breaks open the tombs of the ungodly,
that not a relic of the wicked might any longer exist.[2003] To such an
extent did he display zeal in the cause of godliness, and prove himself
a punisher of the ungodly, while he as yet faltered in speech like a
child. David, too, who was at once a prophet and a king, and the root of
our Saviour according to the flesh, while yet a youth is anointed by
Samuel to be king.[2004] For he himself says in a certain place, “I was
small among my brethren, and the youngest in the house of my
father.”[2005]
CHAP. V.—_Expressions of respect for Ignatius._
But time would fail me if I should endeavour to enumerate[2006] all
those that pleased God in their youth, having been entrusted by God with
either the prophetical, the priestly, or the kingly office. And those
which have been mentioned may suffice, by way of bringing the subject to
thy remembrance. But I entreat thee not to reckon me presumptuous or
ostentatious [in writing as I have done]. For I have set forth these
statements, not as instructing thee, but simply as suggesting the matter
to the remembrance of my father in God. For I know my own place,[2007]
and do not compare myself with such as you. I salute thy holy clergy,
and thy Christ-loving people who are ruled under thy care as their
pastor. All the faithful with us salute thee. Pray, blessed shepherd,
that I may be in health as respects God.
Footnote 1987:
Nothing can be said with certainty as to the place here referred to.
Some have conceived that the ordinary reading, _Maria Cassobolita_, is
incorrect, and that it should be changed to _Maria Castabalitis_,
supposing the reference to be to Castabala, a well-known city of
Cilicia. But this and other proposed emendations rest upon mere
conjecture.
Footnote 1988:
Some propose to read, “always.”
Footnote 1989:
Or, “wonderfully.”
Footnote 1990:
The MS. has, “and.”
Footnote 1991:
The MS. has Ἠμελάπης, which Vossius and others deem a mistake for
ἡμεδαπῆς, as translated above.
Footnote 1992:
The same as Azarbus (comp. Epist. to Hero, chap. ix.).
Footnote 1993:
Num. xxvii. 16, 17.
Footnote 1994:
Literally, “in themselves.”
Footnote 1995:
Literally, “in recent newness of priesthood.”
Footnote 1996:
Literally, “call up.”
Footnote 1997:
Literally, “know.”
Footnote 1998:
The ancient Latin version translates ὠμογέροντας “cruel old men,”
which perhaps suits the reference better.
Footnote 1999:
Jer. i. 7.
Footnote 2000:
Comp. for similar statements to those here made, Epist. to the
Magnesians (longer), chap. iii.
Footnote 2001:
Literally, “understood the great question of the ignorance of the
women respecting their children.”
Footnote 2002:
Literally, “out of herself.”
Footnote 2003:
2 Kings xxii. xxiii.
Footnote 2004:
1 Sam. xvi.
Footnote 2005:
Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).
Footnote 2006:
Literally, “to trace up.”
Footnote 2007:
Literally, “measure” or “limits.”
THE EPISTLE OF IGNATIUS TO MARY AT NEAPOLIS, NEAR ZARBUS.
_Ignatius, who is also called Theophorus, to her who has obtained mercy
through the grace of the most high God the Father, and Jesus Christ the
Lord, who died for us, to Mary, my daughter, most faithful, worthy of
God, and bearing Christ [in her heart], wishes abundance of happiness in
God._
CHAP. I.—_Acknowledgment of her excellence and wisdom._
Sight indeed is better than writing, inasmuch as, being one[2008] of the
company of the senses, it not only, by communicating proofs of
friendship, honours him who receives them, but also, by those which it
in turn receives, enriches the desire for better things. But the second
harbour of refuge, as the phrase runs, is the practice of writing, which
we have received, as a convenient haven, by thy faith, from so great a
distance, seeing that by means of a letter we have learned the
excellence that is in thee. For the souls of the good, O thou
wisest[2009] of women! resemble fountains of the purest water; for they
allure by their beauty passers-by to drink of them, even though these
should not be thirsty. And thy intelligence invites us, as by a word of
command, to participate in those divine draughts which gush forth so
abundantly in thy soul.
CHAP. II.—_His own condition._
But I, O thou blessed woman, not being now so much my own master as in
the power of others, am driven along by the varying wills of many
adversaries,[2010] being in one sense in exile, in another in prison,
and in a third in bonds. But I pay no regard to these things. Yea, by
the injuries inflicted on me through them, I acquire all the more the
character of a disciple, that I may attain to Jesus Christ. May I enjoy
the torments which are prepared for me, seeing that “the sufferings of
this present time are not worthy [to be compared] with the glory which
shall be revealed in us.”[2011]
CHAP. III.—_He had complied with her request._
I have gladly acted as requested in thy letter,[2012] having no doubt
respecting those persons whom thou didst prove to be men of worth. For I
am sure that thou barest testimony to them in the exercise of a godly
judgment,[2013] and not through the influence of carnal favour. And thy
numerous quotations of Scripture passages exceedingly delighted me,
which, when I had read, I had no longer a single doubtful thought
respecting the matter. For I did not hold that those things were simply
to be glanced over by my eyes, of which I had received from thee such an
incontrovertible demonstration. May I be in place of thy soul, because
thou lovest Jesus, the Son of the living God. Wherefore also He Himself
says to thee, “I love them that love me; and those that seek me shall
find peace.”[2014]
CHAP. IV.—_Commendation and exhortation._
Now it occurs to me to mention, that the report is true which I heard of
thee whilst thou wast at Rome with the blessed Pope[2015] Linus, whom
the deservedly-blessed Clement, a hearer of Peter and Paul, has now
succeeded. And by this time thou hast added a hundred-fold to thy
reputation; and may thou, O woman! still further increase it. I greatly
desired to come unto you, that I might have rest with you; but “the way
of man is not in himself.”[2016] For the military guard [under which I
am kept] hinders my purpose, and does not permit me to go further. Nor
indeed, in the state I am now in, can I either do or suffer anything.
Wherefore deeming the practice of writing the second resource of friends
for their mutual encouragement, I salute thy sacred soul, beseeching of
thee to add still further to thy vigour. For our present labour is but
little, while the reward which is expected is great.
CHAP. V.—_Salutations and good wishes._
Avoid those that deny the passion of Christ, and His birth according to
the flesh: and there are many at present who suffer under this disease.
But it would be absurd to admonish thee on other points, seeing that
thou art perfect in every good work and word, and able also to exhort
others in Christ. Salute all that are like-minded with thyself, and who
hold fast to their salvation in Christ. The presbyters and deacons, and
above all the holy Hero, salute thee. Cassian my host salutes thee, as
well as my sister, his wife, and their very dear children. May the Lord
sanctify thee for evermore in the enjoyment both of bodily and spiritual
health, and may I see thee in Christ obtaining the crown!
Footnote 2008:
Literally, “a part.”
Footnote 2009:
Literally, “all-wise.”
Footnote 2010:
Literally, “by the many wills of the adversaries.”
Footnote 2011:
Rom. viii. 18.
Footnote 2012:
Literally, “I have gladly fulfilled the things commanded by thee in
the letter.”
Footnote 2013:
Literally, “by a judgment of God.”
Footnote 2014:
Prov. viii. 17 (loosely quoted from LXX.).
Footnote 2015:
The original is πάπᾳ, literally “father.”
Footnote 2016:
Jer. x. 23.
THE EPISTLE OF IGNATIUS TO ST JOHN THE APOSTLE.
_Ignatius, and the brethren who are with him, to John the holy
presbyter._
We are deeply grieved at thy delay in Strengthening us by thy addresses
and consolations. If thy absence be prolonged, it will disappoint many
of us. Hasten then to come, for we believe that it is expedient. There
are also many of our women here, who are desirous to see Mary [the
mother] of Jesus, and wish day by day to run off from us to you, that
they may meet with her, and touch those breasts of hers which nourished
the Lord Jesus, and may inquire of her respecting some rather secret
matters. But Salome also, [the daughter of Anna,] whom thou lovest, who
stayed with her five months at Jerusalem, and some other well-known
persons, relate that she is full of all graces and all virtues, after
the manner of a virgin, fruitful in virtue and grace. And, as they
report, she is cheerful in persecutions and afflictions, free from
murmuring in the midst of penury and want, grateful to those that injure
her, and rejoices when exposed to troubles: she sympathizes with the
wretched and the afflicted as sharing in their affliction, and is not
slow to come to their assistance. Moreover, she shines forth gloriously
as contending in the fight of faith against the pernicious conflicts of
vicious[2017] principles or conduct. She is the lady of our new religion
and repentance,[2018] and the handmaid among the faithful of all works
of piety. She is indeed devoted to the humble, and she humbles herself
more devotedly than the devoted, and is wonderfully magnified by all,
while at the same time she suffers detraction from the scribes and
Pharisees. Besides these points, many relate to us numerous other things
regarding her. We do not, however, go so far as believe all in every
particular; nor do we mention such to thee. But, as we are informed by
those who are worthy of credit, there is in Mary the mother of Jesus an
angelic purity of nature allied with the nature of humanity.[2019] And
such reports as these have greatly excited our emotions, and urge us
eagerly to desire a sight of this (if it be lawful so to speak) heavenly
prodigy and most sacred marvel. But do thou in haste comply with this
our desire; and fare thee well. Amen.
Footnote 2017:
Literally, “of vices.”
Footnote 2018:
Some MSS. and editions seem with propriety to omit this word.
Footnote 2019:
Literally, “a nature of angelic purity is allied to human nature.”
A SECOND EPISTLE OF IGNATIUS TO ST JOHN.
_His friend[2020] Ignatius to John the holy presbyter_.
If thou wilt give me leave, I desire to go up to Jerusalem, and see the
faithful[2021] saints who are there, especially Mary the mother, whom
they report to be an object of admiration and of affection to all. For
who would not rejoice to behold and to address her who bore the true God
from her[2022] own womb, provided he is a friend of our faith and
religion? And in like manner [I desire to see] the venerable James, who
is surnamed Just, whom they relate to be very like Christ Jesus in
appearance,[2023] in life, and in method of conduct, as if he were a
twin-brother of the same womb. They say that, if I see him, I see also
Jesus Himself, as to all the features and aspect of His body. Moreover,
[I desire to see] the other saints, both male and female. Alas! why do I
delay? Why am I kept back? Kind[2024] teacher, bid me hasten [to fulfil
my wish], and fare thou well. Amen.
Footnote 2020:
Literally, “his own.”
Footnote 2021:
Some omit this word.
Footnote 2022:
Literally, “of herself.” Some read, instead of “de se,” “deorum,” when
the translation will be, “the true God of gods.”
Footnote 2023:
Or, “face.” Some omit the word.
Footnote 2024:
Or, “good.”
THE EPISTLE OF IGNATIUS TO THE VIRGIN MARY.
_Her friend[2025] Ignatius to the Christ-bearing Mary_.
Thou oughtest to have comforted and consoled me who am a neophyte, and a
disciple of thy [beloved] John. For I have heard things wonderful to
tell respecting thy [son] Jesus, and I am astonished by such a report.
But I desire with my whole heart to obtain information concerning the
things which I have heard from thee, who wast always intimate and allied
with Him, and who wast acquainted with [all] His secrets. I have also
written to thee at another time, and have asked thee concerning the same
things. Fare thou well; and let the neophytes who are with me be
comforted of thee, and by thee, and in thee. Amen.
REPLY OF THE BLESSED VIRGIN TO THIS LETTER.
_The lowly handmaid of Christ Jesus to Ignatius, her beloved
fellow-disciple._
The things which thou hast heard and learned from John concerning Jesus
are true. Believe them, cling to them, and hold fast the profession of
that Christianity which thou hast embraced, and conform thy habits and
life to thy profession. Now I will come in company with John to visit
thee, and those that are with thee. Stand fast in the faith,[2026] and
show thyself a man; nor let the fierceness of persecution move thee, but
let thy spirit be strong and rejoice in God thy Saviour.[2027] Amen.
Footnote 2025:
Literally, “her own.”
Footnote 2026:
1 Cor. xvi. 13.
Footnote 2027:
Luke i. 47.
INDEX OF SUBJECTS.
Abel, 9.
Abraham, 14, 19, 21.
Adultery, 352.
Afflictions, 391.
Alms-giving, 350.
Angels, the two attendant on man, 359.
Anger, 357-359.
Animals, cloven-footed, 109.
ruminant, 119.
forbidden or allowed as food to Israel, spiritual significance of,
118, 119.
Antichrist, 73, 105.
Antioch, church at, 168, 218, 266.
Antiochians, supposed Epistle of Ignatius to them, 461-466; wherein he
speaks of his bonds, of the true doctrine concerning Christ against
the views of the early heretics, and exhorts them to certain duties.
Apostates, 400.
Apostles, ordinances as to the ministry, 38, 39.
Baptism prefigured in Old Testament, 120.
Barnabas, who he was, 99.
his epistle, 101-135; wherein he warns his readers against Judaism,
and seeks to explain some Jewish customs.
Believers, a spiritual temple, 128, 129;
what Christ is to them, 55, 56, 159, 313.
Benediction, forms of, 49, 77, 135, 168, 237, 254.
Birds, allowed as food to Israel, 129.
Bishop, subjection to him, 148, 149, 150, 152, 186, 190, 197, 205, 222,
225, 233, 237, 251.
though youthful, to be obeyed, 173-175.
to be consulted in all things, 176, 178, 248.
to be honoured, 249.
duties of, 258, 258-262, 274.
Blessings, divine, how obtained, 28, 33, 55.
to be sought, 48, 76, 313.
Brazen serpent, 123.
Burrhus of Ephesus, 147.
Cain, 9.
Chastisement, 47;
of children, 326, 329.
Christ, _His person_, 157, 124, 153, 163, 165, 166, 168, 177-180, 183,
199, 201, 215, 225, 235, 239, 243, 244, 260, 310, 315, 386, 418,
456, 457, 462, 463, 469, 475.
_His sufferings_, 23, 107, 114, 122, 183, 190, 199, 203, 225, 235,
236, 239, 243, 246, 312, 386, 456, 475.
_His resurrection_, 25, 70, 199, 241, 242.
_His second coming_, 24, 70, 183, 243.
the source of blessings, 33, 55, 235, 312, 313.
Chastity, 352.
Christians, heirs of the covenant, 124.
true and false, 162, 176.
manners of, 307.
their relation to the world, 308, 375.
called children, 442.
Church, order in the, 35, 36, 251;
order of ministers in, 36;
the regard Moses had for order in, 37;
the regard the apostles had for order in, 38;
this order disturbed by the wicked, 39-41.
in its progress, compared to a tower which is building, 333-340, 407,
416.
Circumcision, spiritual meaning of, 115, 116.
Clement, introductory notice of, 3-5.
his first epistle, 8-49.
preface to second epistle, 53.
second epistle, 55-66.
Commandments, of God, 71.
of Hermas, 349-370;
how they can be kept, 371-373.
Confession of sin, 44.
of Christ, 57, 162.
Conformity to Christ, 111.
Corinthians, Epistle of Clement to, wherein he commends them, 7-9;
shows the effects of envy among them, 9, 10, 41;
exhorts them to repentance, 12;
to humility, 16, 18, 21;
to peace, 21;
to good works, 30;
to church order, 34-41;
to brotherly love, 42-47.
Crocus of Ephesus, 147.
Cross, the, of Christ prefigured in Old Testament, 121, 123.
the glory of, 165.
Covenant, the, lost by the Jews, 106;
who are heirs of, 124.
Covetousness, 75.
Damas, bishop of Magnesia, 172.
Danaids, martyrdom of, 11.
Daniel, 173.
Darkness, the way of, 133.
David, his humility, 20.
Deacons, 177, 191, 225, 464.
Desire, the twofold, 370, 371.
Devil, snares of the, 187, 230, 251.
not to be feared, 361, 371, 373.
how resisted, 373, 374.
Diognetus, Epistle to, wherein the writer shows why he wrote it, 303;
the vanity of idols, 304;
the superstitions of the Jews, 305;
the manifestation of Christ, 309;
the state of the world before Christ came, 311;
why Christ came so late, 312;
the blessings He brings, 313;
the importance of divine knowledge, 315.
Dircae, martyrdom of, 11.
Doctrines, false, 73, 164, 176, 179, 201.
profound, 197.
Duties, Christian, 70, 71, 74, 131, 132, 341, 349, 370, 376, 384.
of deacons, etc., 72.
of presbyters, etc., 72, 73.
relative, 225-229, 459, 464, 470.
of husbands and wives, 8, 71, 262, 352, 355, 464.
of the Christian flock, 8, 263.
Ebionite, 230.
Elm tree, similitude of, 377.
Enoch, 13.
Envy, its effects on Corinthian church, 9, 40, 41;
on the church in all ages, 9-12.
Ephesians, Epistle of Ignatius to, 145-169;
he commends them, 146, 154, 157, 160;
exhorts them to unity, 148, 155, 167;
to various duties, 157-163;
warns against false teachers and doctrines, 155, 155, 163, 164;
Syriac version of epistle, 277.
Esther, her example, 46.
Eucharist, 225, 248.
Evil deeds, 361, 362, 422, 459.
desires, 370.
speaking, 349.
Example of Christ, 18, 74, 157.
Examples of love, 44, 46.
Faith, 69, 155, 161, 186, 191, 234, 239, 246, 311, 313, 339, 349, 359,
364, 419.
Falsehood, 350.
Fasting, 73;
the acceptable, 104, 381;
a type of Christ, 112.
Fathers exhorted, 225.
Fear of God, 159, 196, 349, 361, 371.
Fish, Israel may not eat, spiritual significance of, 118.
Goat, the, sent away, 113.
God, His character, 22, 26, 27, 30, 311, 312, 461.
how to draw near and serve Him, 27, 28, 62, 70, 376, 380.
imitators of, 313;
of faith in, 349.
Good deeds, 362.
Gospel superior to law, 235, 236.
Grace, 315.
Graces, Christian, 76, 340, 419.
Grief, 366.
Happiness, 313.
Harmony in the church, 177.
Heretics, views of early, 73, 194, 201, 203, 230, 244, 247, 248, 456.
Hermas, Pastor of, introductory notice of, 319.
_his five visions_, wherein, after admonitions to himself, he is
shown the church arising as a glorious tower, 323-348.
_his commandments_, twelve in number, embracing Christian duties,
349-374.
_his similitudes_, nine in number, 375-435.
Hero, deacon of Antioch, epistle of Ignatius to him, 467-473; wherein
he is exhorted to earnestness and moderation, cautioned against
false teachers, instructed as to certain duties, and pointed out as
the future bishop of Antioch.
Holy Spirit, 155, 163, 229, 230, 358, 366, 368, 386, 474.
Holiness, 28, 70, 71.
Humility enjoined, 8, 16, 22, 157, 185;
of Christ, 18;
of saints, 19, 20.
Husbands, duty of, 225, 263, 275, 352, 464.
Hyssop, 115.
Idols, vanity of, 303, 304.
Ignatius, mentioned by Polycarp, 76, 77;
introductory note to his epistles, 139-144.
Epistle to the Ephesians, 145-169.
Epistle to the Magnesians, 171-178.
Epistle to the Trallians, 159-206.
Epistle to the Romans, 207-220.
Epistle to the Philadelphians, 222-238.
Epistle to the Smyrnæans, 239-255.
Epistle to Polycarp, 257-267.
Syriac versions of his Epistles to Polycarp, Ephesians, Romans,
274-285.
In them he speaks of his bonds, 168, 172, 185, 191, 208, 251, 252;
his desire for martyrdom, 209, 213, 214, 218, 291;
seeks the prayers of the churches, 157, 205, 229;
speaks of his need of humility, 193;
of his knowledge, 194, 233.
Account of his martyrdom, 291-297;
condemned by Trajan, 292;
sails to Smyrna, 293;
writes to the churches, 294;
is brought to Rome, 295;
is devoured by wild beasts at Rome, 296;
appears in a vision after death, 297.
spurious Epistles of. Introductory note, 451-453;
to the Tarsians, 455;
to the Antiochians, 461;
to Hero, a deacon of Antioch, 467;
to the Philippians, 473-482;
to, from Maria the Proselyte, 484;
to Mary at Neapolis, 487;
to John the Apostle, 490;
a second Epistle to John, 492;
to the Virgin Mary, 493.
Imitators of God, 313;
of Christ, 149, 197, 215.
Impure thoughts, 324, 326.
Isaac, 29.
Jacob, 10, 29.
James the Just, 482.
Jews not heirs of covenant, 124.
superstitions of, 305.
observances of, 306.
Jewish sacrifices abolished, 102.
John the Apostle, Epistles of Ignatius to him, 490, 492.
Jonah, 12.
Josiah, 173.
Judaizing teachers, 182, 183, 230.
Judas, 442.
Judith, 46.
Judged in the flesh, 61.
Justification, 29, 30.
Kingdom of God looked for, 63.
Knowledge, 107, 130, 313, 315.
Law of Christ, 131.
Life, 215, 315, 401.
Light, way of, 131.
Lot, his example, 14.
Lord’s day, 180.
Love commended, 42, 161.
brotherly, 42, 43, 161.
Moses an example of, 44.
other examples of, 46.
to God, 162, 246, 313.
Luxury, 391-393.
Magnesians, Epistle of Ignatius to, 171-178;
wherein he shows the honour and submission due by them to their
bishop, 173-179, 186;
warns against Judaism and false doctrine, 179-183.
Marriage, 225, 273, 355.
Martyrdom of Polycarp, 85-95.
of Ignatius, 291-297.
Martyrs, 11, 84, 211, 314, 333.
Maries, the, in the gospels, 447.
Mary at Neapolis, Epistle of Ignatius to, in answer to a letter from
her. He speaks of his state, and his desire to see her, 487.
Maria the Proselyte, her letter to Ignatius requesting that other
labourers be sent to her church, 484-486.
Mary, the Virgin, supposed letter of Ignatius to her, and her reply to
the same, 493.
Matthew and Mark’s Gospels according to Papias, 446.
Messengers of Magnesian church, 172.
to be sent to Antioch, 266.
Millennium, 445.
Ministers, order of, in church, 36, 39.
Moses, 10, 20, 122-127;
quelling strife, 37;
his love for Israel, 44.
Mountains, similitude of, by Hermas, 405, 421.
Mystery of circumcision, 116, 117.
Mysteries, three, hid from Satan, 166.
Noah, 12, 13.
Nicolaitans, 203, 230, 233.
Obedience to God, 16, 22, 381, 384.
to Christ, 33.
Office-bearers of church at Ephesus, 147;
at Magnesia, 172;
at Philadelphia, 237.
Onesimus, bishop of Ephesus, 147.
Order in the church, 35, 36, 251.
Papias, fragments of, 441.
Patience, 74, 356, 419.
Paul and Peter, martyrdom of, 11.
Peace, 17, 21;
of universe, 21;
of church, 45.
Philadelphians, Epistle of Ignatius to them, consisting chiefly of
exhortations to unity, 225-238.
Philippians, Epistle of Polycarp to them, consisting of commendations
of them, and exhortations to Christian duties, 69-77.
Supposed Epistle of Ignatius to them, wherein he declares the unity
of the Godhead, also facts in the history of Christ; shows the
malignity, folly, inconsistency, and ignorance of Satan, and
concludes with exhortations, 473-482.
Phœnix, the, 25.
Polybius, bishop of Tralles, 190, 191.
Polycarp. Introductory notice, 67;
his epistle, 69;
his humility, 71;
his praise of Paul, 71;
he is betrayed, 86;
he refuses to revile Christ, 88;
confesses Christ, 89;
his last prayer, 91;
in the fire, 92;
his body burned, 93.
mentioned by Ignatius, 168, 254;
Epistle of Ignatius to him, consisting of counsels as to his work,
257-267;
Syriac version of the same, 273.
Prayer, 73, 76, 157, 179, 258, 278, 363, 378.
Prayers requested, 168, 189, 218, 229.
Presbyters, 39; duties of, 72, 205, 464.
Presbytery, submission to, 148, 149, 150, 191, 248;
its function, 197.
Priestly office, contention regarding, 37, 38.
Prophets, the, speak of Christ, 109;
to be esteemed, 229;
how to judge aright of such in the church, 367-370.
Purification, 106, 107.
Purity of heart, 27, 470.
of conduct, 387.
Quintus the apostate, 85.
Rahab, her example, 15.
Red heifer, 114.
Repentance, 12, 13, 60, 320, 344, 346, 354, 374, 380, 388, 394, 400,
404, 423, 425, 433.
Reprobate men, various classes of, 334-339.
Resurrection, Christ’s, 26, 70, 199, 241.
our, 26, 70, 72, 458.
Revelation, inspiration of the, 447.
Riches, 377, 378.
Righteous, the, their sufferings, 39;
we should cleave to them, 40.
distinguished, 379, 380.
Romans, Epistle of Ignatius to, wherein he expresses his desire for
martyrdom, and his reasons for the same, 207-220.
Syriac version of the same, 281-285.
Sabbath, the true, 127;
how to be kept, 180.
Sacrifices, Jewish, abolished, 103.
Sadness of heart condemned, 356.
Saints, examples of, 13-15, 19.
their reward, 444.
Salutations to churches, etc., 7, 69, 145, 171, 187, 205, 207, 218,
221, 237, 254, 266, 460, 466.
Salvation, 56, 108, 172, 230, 313.
Samuel, 173, 173.
Satan, his malignity, folly, inconsistency, ignorance, 475-481.
Schismatics, how to be dealt with, 223-225.
Sedition in church of Corinth, 9.
to be avoided, 17.
Self-conceit condemned, 35.
Self-restraint enjoined, 362.
Sheep and shepherd, similitude of, by Hermas, 389.
Similitudes of Hermas, 375-425.
Sinners, 380.
Sins confessed, 43, 44, 324.
Slaves, duty of, 261, 275.
Smyrnæans, Epistle of Ignatius to, 239-255;
wherein he states incidents in the history of Christ, 239-243;
gives views of early heretics, 243-248;
and enjoins submission to their bishop, 248-251.
Strife, its effects, 40, 41.
Christian, 59.
Submission to Christ, 33.
to one another, 34.
of authors of sedition, 47.
Sufferings of Christ. See Christ.
of men, 390, 391.
Swine not allowed as food to Israel, 117, 118.
Tarsians, supposed Epistle of Ignatius to them, 455-460; wherein he
speaks of his sufferings, the true doctrine concerning Christ as
against prevailing errors, and exhorts to duties.
Teachers, false, 153, 155, 155, 247, 463, 468.
fate of such, 163.
Temple, Jewish view of, 128.
the true, 128, 129.
Temptation of Christ, 479.
Testament given to Moses and to us, 125, 126.
Thoughts, sinful, 323-326.
Tower, church compared to, 333-344, 407-416.
Traditions, Jewish, 112, 114.
Trallians, Epistle of Ignatius to, 189;
wherein he commends them, 190;
exhorts them to be subject to their spiritual rulers, 190-192;
warns them against heretics, 194, 197, 203, 204;
shows the reality of the history given us of Christ, 199-203.
Trees in winter and summer, the similitude of, 379, 380.
Tribulation, 346, 347.
Unbelievers, 246.
Unity, exhortations to, 148-150, 168, 179, 186, 205, 223, 225, 225,
233, 234.
Unity of Godhead, 474.
Valens the presbyter, 75.
Vice forsaken and virtue followed, 61, 70.
Vine, the similitude of, 377.
Vineyard, similitude of, 382.
Virgins exhorted, 225, 225.
Virgin Mary, supposed letter of Ignatius to her, and her reply, 493.
Visions, five, seen by Hermas, 324, 328, 333, 344, 347.
Water of baptism prefigured in Old Testament, 120.
Way, the, of light, 131, 132.
of darkness, 133.
Widows, 71, 225, 261, 465.
Willow and its branches, similitude of, 395-404.
Wives, duties of, 8, 71, 225, 262, 275, 465, 470.
Works, good, 7, 8, 23, 30, 31, 32, 70, 71, 75, 131, 362, 363, 371, 376,
380, 383, 435.
evil, 9, 32, 70, 362, 419, 459, 465.
World, how we are to regard it, 58, 308, 375.
its state before Christ’s coming, 311.
Worship of God, 161, 179.
Youthful piety, 484, 485.
INDEX OF TEXTS.
Gen. i. 26, ... page 108, 111.
i. 26, 27, ... 30, 462.
i. 28, ... 30, 111, 112.
ii. 2, ... 127.
ii. 23, ... 12.
iii. 19, ... 180.
iv. 3-8, ... 10.
v. 1, ... 462.
v. 24, ... 13.
vii. ... 12.
ix. 3, ... 467.
ix. 6, ... 462.
xii. 1-3, ... 14.
xiii. 14-16, ... 14.
xiv. 14, ... 117.
xv. 5, 6, ... 14.
xv. 6, ... 125.
xvii. 5, ... 125.
xvii. 26, 27, ... 117.
xviii. 27, ... 19, 185.
xix. 24, ... 462.
xxi. 22, ... 14.
xxii. 17, ... 29.
xxii. 29, ... 129.
xxv. 21, 23, ... 124.
xxvii. 41, ... 10.
xxviii. 4, ... 29.
xxviii. 14, ... 183.
xxxvii. ... 10.
xlviii. 11, ... 9, 124.
xlviii. 18, 19, ... 125.
xlix. 10, ... 236.
Exod. ii. 14, ... 10.
iii. 11, ... 20.
iv. 10, ... 20, 185.
xiv. ... 44.
xvi. 8, ... 173.
xvii. 14, ... 123.
xx. 8, ... 127.
xxiv. 18, ... 125.
xxxi. 18, ... 106, 125.
xxxii. 7, ... 45, 106, 126.
xxxii. 28, ... 106.
xxxii. 32, ... 45.
xxxiii. 1, ... 110.
xxxiv. 28, ... 106.
Lev. xi., ... 117.
xx. 24, ... 110.
Num. xi. 26, 27, ... 331.
xii. 3, ... 157, 185.
xii. 7, ... 20.
xii. 10, ... 37.
xii. 14, 15, ... 10.
xvi. ... 44.
xvi. 1, 31, ... 173.
xvi. 33, ... 10.
xvii. ... 38.
xviii. 8, ... 396.
xviii. 27, ... 28.
xxi. 6-9, ... 123, 242.
xxvii. 17, ... 471, 484.
Deut. iv. 1, ... 118.
v. 12, ... 127.
vi. 4, ... 461, 474.
vi. 5, ... 246.
vi. 13, ... 481.
vi. 16, ... 480.
ix. 12, ... 45, 106, 126.
x. 16, ... 116.
xiii. 6, 8, ... 225.
xiv. ... 117.
xviii. 15, ... 462.
xxvii. 15, ... 123.
xxxi. 7, 23, ... 471.
xxxii. 8, 9, ... 27.
xxxii. 15, ... 9, 164.
1 Sam. iii. 1, ... 173.
viii. 7, ... 173.
xiii. 11, ... 173.
xviii. 18, ... 225.
2 Sam. vii. 18, ... 225.
xviii. 14, ... 173.
xx. 22, ... 173.
1 Kings iii. 16, ... 173.
xviii. 8, ... 10.
2 Kings xxii., xxiii. ... 173, 485.
1 Chron. xvii. 16, ... 185.
2 Chron. xx. 7, ... 14.
xxvi. 20, ... 173.
xxxi. 14, ... 28.
Esther vii. viii. ... 46.
Job i. 1, ... 20.
iv. 16-21, ... 35.
v. 1-5, ... 35.
v. 17-26, ... 47.
xi. 2, 3, ... 28.
xiv. 4, 5, ... 20.
xv. 15, ... 35.
xix. 25, 26, ... 26.
xxx. 19, ... 185.
xxxi. 13, 15, ... 225, 465.
xxxii. 8, 9, ... 173.
xxxviii. 11, ... 22.
Ps. i. 1, ... 119.
i. 3-6, ... 121.
ii. 11, ... 70.
iii. 6, ... 26.
iv. 5, ... 76.
v. 6, ... 469.
vi. 5, ... 249.
vi. 12, ... 180.
vii. 4, ... 157.
xii. 3-5, ... 18.
xviii. 25, 26, ... 40.
xviii. 44, ... 115.
xix. 1-3, ... 27.
xxii. 6-8, ... 19.
xxii. 17, 19, ... 110.
xxii. 21, ... 109.
xxii. 23, ... 112.
xxiv. 1, ... 45.
xxviii. 7, ... 26.
xxxii. 1, 2, ... 43.
xxxii. 10, ... 24.
xxxiv. 9, ... 331.
xxxiv. 11-13, ... 116.
xxxiv. 11-17, ... 24.
xxxvii. 35-37, ... 17.
xli. 10, ... 203.
xlii. 2, ... 111.
l. 14, 15, ... 44.
l. 16-23, ... 32.
li. 1-17, ... 21.
li. 12, ... 229.
li. 17, ... 44.
li. 19, ... 104.
lxii. 4, ... 17.
lxviii. 5, ... 468.
lxviii. 7, ... 455.
lxix. 31, 32, ... 44.
lxxviii. 36, 37, ... 17.
lxxxii. 8, ... 203.
lxxxv. 9, ... 196.
lxxxix. 21, ... 20.
xc. 4, ... 127.
xci. 13, ... 480.
civ. 4, ... 33.
civ. 15, ... 467.
cx. 1, ... 33, 124, 457.
cxvi. 12, ... 55, 217.
cxviii. 12, ... 110.
cxviii. 18, ... 47.
cxviii. 19, 20, ... 42.
cxviii. 22, 24, ... 110.
cxviii. 25, 26. ... 40.
cxix. 1, ... 155.
cxix. 21, ... 225.
cxix. 120, ... 109.
cxxx. 3, ... 182.
cxxxi. 2, ... 157.
cxxxix., 7-10, ... 27.
cxxxix. 15, ... 34.
cxli. 5, ... 47.
cl. 1, ... 485.
Prov.i. 6, .. 111.
i. 17, ... 108.
i. 23, 31, ... 48.
ii. 21, 22, ... 17.
iii. 12, ... 47.
iii. 34, ... 28, 150.
vii. 3, ... 9.
viii. 17, ... 448.
viii. 22, 23, 25, ... 458.
viii. 27, 30, ... 457.
ix. 1, ... 241, 475.
x. 24, ... 296.
x. 25, ... 153.
xi. 3, ... 153.
xiv. 29, ... 470.
xv. 27, ... 470.
xviii. 9, ... 196.
xviii. 17, ... 185.
xx. 27, ... 23.
xxii. 29, ... 152.
xxiii. 24, ... 225.
xxiv. 21, ... 249.
xxvii. 2, ... 34.
xxx. 4, ... 474.
Eccles. ii. 25, ... 468.
xii. 13, ... 360.
Song of Sol.i. 3, 4, ... 164.
ii. 15, ... 223.
Isa. i. 2, 10, ... 116.
i. 6-9, ... 109.
i. 11-14, ... 103.
i. 13, ... 128.
i. 16, 18, 20, ... 13.
i. 19, ... 467.
iii. 9, ... 110.
v. 129.
v. 21, ... 107.
v. 26, ... 239.
vi. 3, ... 31.
vii. 14, ... 166, 462, 475.
viii. 14, ... 109.
ix. 6, ... 462.
xi. 6, ... 443.
xvi. 1, 2, ... 120.
xxvi. 20, ... 43.
xxviii. 16, ... 109.
xxix. 13, ... 17, 57, 372.
xxxiii. 13, ... 115.
xxxiii. 16-18, ... 121.
xxxv. 4, ... 180.
xl. 10, ... 31.
xl. 12, ... 129.
xl. 13, ... 111.
xli. 8, ... 14, 183.
xlii. 6, 7, ... 126.
xliii. 26, ... 185.
xlv. 1, ... 124.
xlv. 2, 3, ... 121.
xlix. 6, ... 126.
xlix. 17, ... 129.
xlix. 22, ... 239.
l. 6-9, ... 109.
lii. 5, ... 75, 199.
liii. 5, 7, ... 108.
liii. 8, ... 109.
liii. 11, ... 312.
liv. 1, ... 56.
lvi. 10, ... 153.
lviii. 4, 5, ... 104.
lviii. 6, ... 234.
lviii. 6-10, ... 105.
lx. 17, ... 37.
lxi. 1, 2, ... 127.
lxii. 2, 12, ... 182.
lxii. 11, ... 31, 249.
lxiv. 1, ... 129.
lxv. 2, ... 122.
lxvi. 1, ... 129.
lxvi. 2, ... 16, 131, 196.
lxvi. 24, ... 60.
Jer. i. 7, ... 173, 485.
ii. 12, 13, ... 120.
iv. 3, ... 116.
iv. 4, ... 115.
vii. 2, ... 115.
vii. 22, ... 103.
viii. 4, ... 157.
ix. 23, 24, ... 16.
ix. 25, 26, ... 116.
x. 23, ... 489.
xv. 19, ... 157.
xvii. 5, ... 463.
xvii. 24, 25, ... 127.
xviii. 4, ... 157.
xxiii. 15, ... 223.
xxv. 129.
Ezek. xi. 19, ... 111.
xiv. 14, 20, ... 59.
xviii. 23, 32, ... 237.
xviii. 30, ... 12.
xxxiii. 11, ... 12, 237.
xxxvi. 26, ... 111.
xlvii. 12, ... 121.
Dan. ii. 44, ... 178.
iii. 20, ... 39.
vi. 16, ... 39.
vii. 7, 8, ... 105.
vii. 10, ... 31.
vii. 14, 27, ... 178.
vii. 24, ... 105.
ix. 24-27, ... 105, 129.
xiii. 52, ... 173.
Hosea ii. 23, ... 56.
v. 1, ... 196.
Habak. ii. 3, ... 24.
ii. 4, ... 455.
Zeph. iii. 19, ... 121.
Haggai ii. 10, ... 129.
Zech. iii. 1, ... 247.
viii. 17, ... 103.
ix. 17, ... 468.
xii. 10, ... 201, 243.
xiii. 7, ... 109.
Malachi ii. 10, ... 474.
iii. 1, ... 24.
Matt. i. 1, ... 463.
i. 23, ... 166, 462.
iii. 9, ... 183.
iii. 15, ... 239.
iv. 3, ... 479.
iv. 6, ... 480.
iv. 10, ... 481.
iv. 23, ... 476.
iv. 25, ... 313.
v. 3, 10, ... 70.
v. 4, ... 157.
v. 19, ... 163.
v. 32, ... 353.
v. 42, ... 133.
v. 44, ... 76.
v. 45, 48, ... 225.
vi. 10, ... 87.
vi. 12, 14, ... 70, 73.
vi. 12-15, ... 16.
vi. 13, ... 73.
vi. 14, ... 197.
vi. 24, ... 58.
vi. 25, ... 313.
vii. 1, 2, ... 70.
vii. 2, ... 16.
vii. 15, ... 150, 223.
vii. 21, ... 57.
vii. 23, ... 58.
vii. 25, ... 222.
viii. 17, ... 258.
ix. 13, ... 56.
ix. 35, ... 108, 476.
x. 16, ... 58, 258.
x. 23, ... 85.
x. 28, ... 58, 374.
x. 32, ... 57.
x. 33, ... 330.
x. 41, ... 251.
xii. 33, ... 162.
xii. 40, ... 201.
xii. 50, ... 4, 61.
xv. 8, ... 17, 372.
xv. 13, ... 204.
xvi. 26, ... 59, 215.
xviii. 3, ... 429, 430.
xviii. 6, ... 41.
xviii. 11, ... 56.
xviii. 19, ... 150, 236.
xix. 9, ... 353.
xix. 12, ... 246.
xix. 14, ... 430.
xix. 17, ... 311.
xix. 23, ... 423.
xx. 16, ... 107, 111.
xx. 22, ... 91.
xx. 28, ... 72.
xxii. 10, ... 444.
xxii. 14, ... 107.
xxii. 37, ... 57.
xxii. 40, ... 246.
xxii. 43-45, ... 124.
xxiii. 35, ... 160.
xxiv. 25, ... 152.
xxiv. 35, ... 26.
xxvi. 24, ... 41, 346.
xxvi. 39, ... 91.
xxvi. 41, ... 73.
xxvi. 55, ... 86.
xxvii. 52, ... 180, 199.
xxviii. 19, ... 236.
Mark ii. 17, ... 108.
vii. 6, ... 17.
ix. 42, ... 41.
x. 38, ... 91.
xii. 29, ... 461.
xiv. 38, ... 73.
Luke i. 6, ... 222.
i. 47, ... 493.
v. 32, ... 56, 108.
vi. 20, ... 70.
vi. 30, ... 133.
vi. 36-38, ... 16, 70.
vi. 46, ... 176.
viii. 5, ... 25.
x. 18, ... 480.
x. 27, ... 162.
xii. 4, 5, ... 58.
xii. 5, ... 374.
xiii. 27, ... 58.
xiv. 11, ... 186.
xvi. 10-12, ... 60.
xvi. 13, ... 58.
xvi. 15, ... 185.
xvi. 26, ... 59.
xvii. 2, ... 41.
xvii. 10, ... 185.
xviii. 13, ... 185.
xxii. 31, ... 247.
xxii. 32, ... 248.
xxiii. 34, ... 159.
xxiv. 39, ... 242.
John i. 1, 9-11, ... 458.
i. 1, ... 463.
i. 3, ... 457.
i. 14, ... 111, 154, 199, 241, 463, 475, 476.
i. 18, ... 230, 474.
ii. 19, ... 241.
iii. 8, ... 233.
iii. 14, ... 242.
iii. 14-18, ... 123.
iii. 36, ... 150.
iv. 14, ... 215.
v. 25, 28, ... 457.
v. 30, ... 178.
v. 46, ... 180.
vi. 38, ... 458.
vi. 70, ... 463.
vii. 38, ... 215.
viii. 1-11, ... 446.
viii. 29, ... 149.
viii. 44, ... 230.
viii. 46, ... 199.
viii. 56, 58, ... 180, 457.
x. 9, 11, ... 235.
xi. 25, 26, 42, ... 203.
xi. 40, ... 373.
xii. 7, ... 164.
xii. 32, ... 155, 241.
xii. 40, ... 373.
xiii. 34, ... 246.
xiv. 2, ... 444.
xiv. 6, ... 157, 235.
xiv. 16, ... 474.
xiv. 24, ... 155.
xv. 19, ... 211.
xvi. 13, 14, ... 155.
xvii. 3, ... 462.
xvii. 4, 6, ... 155.
xvii. 5, ... 458.
xvii. 11, 12, ... 150.
xvii. 11, 14, 16, ... 308.
xvii. 31, ... 246.
xx. 27, 28, ... 242.
Acts i. 11, ... 243.
ii. 24, ... 69.
iii. 22, ... 462.
v. 41, ... 74.
vii. 37, ... 462.
ix. 15, ... 160.
xi. 26, ... 183, 461.
xii. 13, ... 323.
xiii. 48, ... 183.
xiv. 22, ... 114.
xvii. 31, ... 70.
xx. 24, ... 455.
xx. 35, ... 8.
xxi. 14, ... 87.
xxvi. 14, ... 235.
xxviii. 13, 14, ... 295.
Rom. i. 3, ... 239.
i. 32, ... 32.
ii. 4, ... 159.
ii. 6, ... 183.
iii. 21-26, ... 312.
iv. 3, ... 14, 125.
iv. 17, ... 56, 480.
v. 18, ... 101.
v. 20, ... 312.
vi. 10, ... 456.
viii. 11, ... 70.
viii. 17, ... 244.
viii. 18, ... 488.
viii. 29, 30, ... 132.
viii. 32, ... 197.
ix. 5, ... 29.
ix. 25, ... 56.
x. 10, ... 162.
xii. 5, ... 40.
xii. 17, ... 73.
xiii. 1-7, ... 89.
xiii. 14, ... 459.
xiv. 10-12, ... 73.
xv. 19, ... 456.
xvi. 14, ... 319.
1 Cor. i. 10, ... 148, 194, 473.
i. 18, 20, 25, ... 165.
i. 31, ... 16, 193, 470.
ii. 8, ... 204, 476, 479.
ii. 9, ... 31, 62, 84.
iii. 13, ... 41.
iii. 16, ... 233.
iv. 4, ... 213.
iv. 13, ... 154, 165.
iv. 16, ... 464.
iv. 19, ... 233.
iv. 20, ... 162.
v. 7, ... 183.
v. 11, ... 223.
vi. 2, ... 75.
vi. 9, 10, ... 72, 163, 458.
vi. 14, ... 70.
vi. 19, ... 163, 233.
vii. 22, ... 225.
viii. 1, ... 316.
viii. 6, ... 457.
x. 4, ... 235.
x. 13, ... 172.
x. 26, 28, ... 45.
x. 31, ... 263.
xi. 1, ... 149.
xi. 11, ... 469.
xii. 11, ... 433, 474.
xii. 12, ... 34.
xii. 13, ... 474.
xii. 26, ... 76.
xiii. 4, ... 42.
xv. 8, 9, ... 218.
xv. 13-19, 23, ... 458.
xv. 20, ... 25.
xv. 32, ... 213.
xvi. 13, ... 455, 493.
xvi. 18, ... 147.
xvi. 22, ... 464.
2 Cor. i. 21, ... 9.
ii. 17, ... 194.
iii. 14, ... 373.
iv. 12, ... 308.
iv. 14, ... 70.
iv. 14-16, ... 164.
iv. 18, ... 211.
v. 10, ... 73.
v. 17, ... 111, 179.
vi. 9, 10, ... 308.
vi. 16, ... 293.
viii. 18, ... 163.
viii. 31, ... 73.
x. 3, ... 308.
x. 17, ... 16, 470.
xii. 7, ... 131.
xiii. 12, ... 466.
Gal. i. 1, ... 76, 222.
i. 4, ... 467.
ii. 2, ... 74.
ii. 5, ... 456.
ii. 20, ... 217.
iii. 11, ... 455.
iii. 20, ... 463.
iii. 28, ... 225.
iv. 4, ... 312.
iv. 9, ... 172.
iv. 10, ... 306.
iv. 26, ... 71.
iv. 27, ... 56.
vi. 7, ... 72.
vi. 14, 17, ... 456.
Eph. i. 1, ... 157.
ii. 2, ... 230, 247, 475.
ii. 4, ... 197.
ii. 8, 9, ... 70.
ii. 21, ... 111.
iv. 1, ... 461.
iv. 4, ... 153.
iv. 4-6, ... 40, 153.
iv. 5, ... 225, 474.
iv. 5, 6, ... 463.
iv. 20, ... 9.
iv. 26, ... 76.
v. 1, 2, ... 146.
v. 3, ... 465.
v. 21, ... 8.
v. 22, ... 225.
v. 25, ... 262.
vi. 1, 3, ... 465.
vi. 4, ... 225, 459.
vi. 9, ... 132.
vi. 11, ... 71.
vi. 12, ... 161.
vi. 14, ... 70.
vi. 16, ... 161.
Phil. i. 4, ... 278.
i. 5, ... 69, 75.
i. 27, ... 72.
ii. 2, ... 230, 473.
ii. 3, ... 234.
ii. 10, ... 70.
ii. 16, ... 74.
ii. 25, ... 229.
iii. 8, ... 464.
iii. 10, ... 160.
iii. 16, ... 473.
iii. 18, ... 204.
iii. 18, 19, ... 182, 463.
iii. 20, ... 308.
iv. 3, ... 326.
iv. 13, ... 244.
Col. i. 15, ... 168, 239, 457.
i. 16, ... 123, 457.
i. 18, ... 25.
i. 23, ... 157.
i. 25, ... 165.
iv. 15, ... 471.
iv. 18, ... 464, 482.
1 Thess. iii. 22, ... 75.
iv. 5, ... 225.
v. 12, 13, ... 23.
v. 17, ... 71, 258.
v. 22, ... 75.
2 Thess. iii. 10, ... 180, 465.
iii. 15, ... 75.
1 Tim. i. 1, ... 183.
i. 3, ... 260.
i. 4, ... 165, 179.
i. 5, ... 161.
i. 6, ... 146.
i. 14, ... 161.
i. 16, ... 147.
ii. 2, ... 76.
ii. 4, ... 225.
ii. 5, ... 457, 463.
ii. 6, ... 197.
iii. 8, ... 72.
iii. 16, ... 123.
iv. 3, ... 260.
iv. 10, ... 155, 172, 473.
iv. 12, ... 173, 468.
iv. 13, ... 468.
v. 3, ... 368.
v. 6, 11, ... 465.
v. 21, ... 23.
vi. 1, ... 199.
vi. 3, ... 260.
vi. 7, 10, ... 71.
2 Tim. i. 6, ... 146.
i. 10, ... 236.
i. 16, ... 147.
i. 18, ... 251, 471.
ii. 12, ... 72.
ii. 24, 25, ... 157.
ii. 26, ... 223.
iii. 4, ... 182.
iii. 6, ... 223.
iv. 1, ... 183.
iv. 6, ... 464.
Titus i. 2, ... 26.
i. 10, ... 194.
ii. 5, ... 199.
ii. 14, ... 48, 225.
iii. 1, ... 9, 89.
iii. 13, ... 219.
Philem. 8, 9, ... 149.
Heb. i. 3-7, 13, ... 33.
ii. 12, ... 112.
iii. 2, ... 20.
iii. 5, ... 37, 126.
vi. 18, ... 26.
x. 12, 13, ... 199.
x. 29, ... 249.
x. 37, ... 24.
xi. 5, ... 13.
xi. 17, ... 14, 23.
xi. 31, ... 15.
xi. 37, ... 19.
xii. 1, ... 21.
xii. 6, ... 47.
xiii. 17, ... 23, 190.
James i. 6, 8, ... 470.
i. 8, ... 132.
i. 16, ... 163.
ii. 21, ... 29.
ii. 23, ... 14, 183.
iv. 1. 40.
iv. 6, ... 28, 150, 468.
v. 20, ... 42.
1 Peter i. 8, ... 69.
i. 13, 21, ... 70.
ii. 5, ... 155.
ii. 9, ... 157, 225.
ii. 11, ... 72, 308.
ii. 12, ... 75.
ii. 17, 21, 24, ... 8, 74.
ii. 23, ... 157.
iii. 6, ... 465.
iii. 9, 22, ... 70.
iii. 18, ... 99.
iii. 20, ... 12.
iv. 7, ... 73, 159.
iv. 8, ... 42.
iv. 16, ... 74.
v. 2, ... 464.
v. 5, ... 8, 28, 75, 150, 469.
v. 8, ... 28.
v. 14, ... 460.
2 Peter ii. 5, ... 12.
ii. 6-9, ... 15.
ii. 12, ... 72.
iii. 5, ... 327.
iii. 8, ... 127.
iii. 9, ... 237.
iii. 15, ... 71.
1 John ii. 22, ... 463.
iii. 7, ... 162.
iv. 3, ... 73, 463.
iv. 9, ... 74.
Jude 3, ... 73.
Rev. i. 7, ... 243.
xi. 7, ... 345.
xii. 3, ... 345.
xiii. 1, ... 345.
xvii. 8, ... 345.
xx. 15, ... 326.
xxii. 12, ... 31.
END OF VOL. 1.
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