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: