have rendered “corrupters of boys,” to those who by their dissolute
lives waste their fortunes, and so entail destruction on their
children; but this does not appear satisfactory. Comp. Clem. Alex.
_Pædag._ ii. 10.
Footnote 594:
We have left τρύπας untranslated.
Footnote 595:
Cod. Sin. has, “with the body through uncleanness,” and so again in
the last clause.
Footnote 596:
Cod. Sin. inserts, “having received.”
Footnote 597:
Ps. i. 1.
Footnote 598:
Literally, “of the pestilent.”
Footnote 599:
Cod. Sin. reads “perfectly” instead of “perfect,” as do most MSS.;
but, according to Dressel, we should read, “have a perfect knowledge
concerning the food.” Hilgenfeld follows the Greek.
Footnote 600:
Or, “resting upon Him.”
Footnote 601:
Cod. Sin. here has the singular, “one who ruminates.”
Footnote 602:
Literally, “holy age.”
Footnote 603:
Cod. Sin. inserts again, “rightly.”
Footnote 604:
Literally, “should build.”
Footnote 605:
Cod. Sin. has, “confine still more,” corrected to “tremble still
more.”
Footnote 606:
Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13.
Footnote 607:
Comp. Isa. xvi. 1, 2.
Footnote 608:
Literally, “dark.” Cod. Sin. has, “of darkness.”
Footnote 609:
Isa. xlv. 2, 3.
Footnote 610:
Isa. xxxiii. 16. Cod. Sin. has, “thou shalt dwell.”
Footnote 611:
Cod. Sin. entirely omits the question given above, and joins “the
water is sure” to the former sentence.
Footnote 612:
Isa. xxxiii. 16-18.
Footnote 613:
Ps. i, 3-6.
Footnote 614:
Cod. Sin. has, “what meaneth?”
Footnote 615:
Zeph. iii. 19.
Footnote 616:
Ezek. xlvii. 12.
Footnote 617:
Omitted in Cod. Sin.
Footnote 618:
Cod. Sin. refers this to _God_, and not to the prophet.
Footnote 619:
From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11.
Footnote 620:
Cod. Sin. reads, “He speaks to Moses.”
Footnote 621:
Cod. Sin. omits “and.”
Footnote 622:
Cod. Sin. reads πυγμῆς, which must here be translated “heap” or
“mass.” According to Hilgenfeld, however, πυγμή is here equivalent to
πυγμαχία, “a fight.” The meaning would then be, that “Moses piled
weapon upon weapon in the midst of the _battle_,” instead of “hill”
(πήγης), as above.
Footnote 623:
Thus standing in the form of a cross.
Footnote 624:
Or, as some read, “in the cross.”
Footnote 625:
Isa. lxv. 2.
Footnote 626:
Cod. Sin. has, “and He shall make him alive.”
Footnote 627:
Literally, “the sign.”
Footnote 628:
Comp. Num. xxi. 6-9; John iii. 14-18.
Footnote 629:
Deut. xxvii. 15. Cod. Sin. reads, “molten or graven.”
Footnote 630:
Instead of ἐν δοκῷ, “on a beam,” Cod. Sin. with other MSS. has
ἐνδόξως, “manifestly,” which is adopted by Hilgenfeld.
Footnote 631:
Cod. Sin. simply reads, “offer supplication.”
Footnote 632:
Num. xxi. 9.
Footnote 633:
Comp. Col. i. 16.
Footnote 634:
Cod. Sin. has the imperative, “Put on him;” but it is connected as
above.
Footnote 635:
Cod. Sin. closes the sentence with _Jesus_, and inserts, “Moses said
therefore to Jesus.”
Footnote 636:
Ex. xvii. 14.
Footnote 637:
Comp. 1 Tim. iii. 16.
Footnote 638:
That is, merely human: a reference is supposed to the Ebionites.
Footnote 639:
Ps. cx. 1; Matt. xxii. 43-45.
Footnote 640:
Cod. Sin. corrects “to Cyrus,” as LXX.
Footnote 641:
Cod. Sin. has, “he has taken hold.”
Footnote 642:
Isa. xlv. 1.
Footnote 643:
That is, “Christians.”
Footnote 644:
Gen. xxv. 21.
Footnote 645:
Gen. xxv. 23.
Footnote 646:
Gen. xlviii. 11, 9.
Footnote 647:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.
Footnote 648:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.
Footnote 649:
Gen. xlviii. 18.
Footnote 650:
Gen. xlviii. 19.
Footnote 651:
Or, “of whom he willed.”
Footnote 652:
Cod. Sin. has, “when alone believing,” and is followed by Hilgenfeld
to this effect: “What, then, says He to Abraham, when, alone
believing, he was placed in righteousness? Behold,” etc.
Footnote 653:
Gen. xv. 6, xvii. 5; comp. Rom. iv. 3.
Footnote 654:
Cod. Sin. absurdly repeats “to give.”
Footnote 655:
Ex. xxiv. 18.
Footnote 656:
Ex. xxxi. 18.
Footnote 657:
Ex. xxxii. 7; Deut. ix. 12.
Footnote 658:
Cod. Sin. reads, “for themselves.”
Footnote 659:
Comp. Heb. iii. 5.
Footnote 660:
Cod. Sin. and other MSS. read, “through Him who inherited.”
Footnote 661:
Cod. Sin. refers this to Christ.
Footnote 662:
Cod. Sin. reads, “be prepared.” Hilgenfeld follows Cod. Sin. so far,
and reads, “For it is written how the Father commanded Him who was to
redeem us from darkness (αὐτῷ—λυτρωσάμενον) to prepare a holy people
for Himself.”
Footnote 663:
Isa. xlii. 6, 7.
Footnote 664:
Cod. Sin. has, “we know.”
Footnote 665:
Isa. xlix. 6. The text of Cod. Sin., and of the other MSS., is here in
great confusion: we have followed that given by Hefele.
Footnote 666:
Isa. lxi. 1, 2.
Footnote 667:
Cod. Sin. reads “because,” but this is corrected to “moreover.”
Footnote 668:
Ex. xx. 8; Deut. v. 12.
Footnote 669:
Jer. xvii. 24, 25.
Footnote 670:
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading
“sixth” instead of “seventh.”
Footnote 671:
Cod. Sin. reads “signifies.”
Footnote 672:
Cod. Sin. adds, “to me.”
Footnote 673:
Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”
Footnote 674:
Ps. xc. 4; 2 Pet. iii. 8
Footnote 675:
Cod. Sin. seems properly to omit “of the wicked man.”
Footnote 676:
Cod. Sin. places _stars_ before _moon_.
Footnote 677:
Cod. Sin. reads “again,” but is corrected as above.
Footnote 678:
The meaning is, “If the Sabbaths of the Jews were the true Sabbath, we
should have been deceived by God, who demands pure hands and a pure
heart.”—HEFELE.
Footnote 679:
Cod. Sin. has, “But if not.” Hilgenfeld’s text of this confused
passage reads as follows: “Who then can sanctify the day which God has
sanctified, except the man who is of a pure heart? We are deceived (or
mistaken) in all things. Behold, therefore,” etc.
Footnote 680:
Cod. Sin. reads, “resting aright, we shall sanctify it, having been
justified, and received the promise, iniquity no longer existing, but
all things having been made new by the Lord.”
Footnote 681:
Cod. Sin. reads, “Shall we not then?”
Footnote 682:
Isa. i. 13.
Footnote 683:
“Barnabas here bears testimony to the observance of the Lord’s day in
early times.”—HEFELE.
Footnote 684:
We here follow the punctuation of Dressel: Hefele places only a comma,
between the clauses, and inclines to think that the writer implies
that the ascension of Christ took place on the first day of the week.
Footnote 685:
That is, “they worshipped the temple instead of Him.”
Footnote 686:
Isa. xl. 12.
Footnote 687:
Isa. lxvi. 1.
Footnote 688:
Comp. Isa. xlix. 17 (Sept.).
Footnote 689:
Cod. Sin. omits this.
Footnote 690:
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.
Footnote 691:
Dan. ix. 24-27; Hagg. ii. 10.
Footnote 692:
Cod. Sin. reads, “the calling.”
Footnote 693:
Cod. Sin. gives the clauses of this sentence separately, each
occupying a line.
Footnote 694:
That is, the man who is engaged in preaching the gospel.
Footnote 695:
Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.
Footnote 696:
Cod. Sin. reads, “my soul hopes that it has not omitted anything.”
Footnote 697:
Cod. Sin., “about things present or future.” Hilgenfeld’s text of this
passage is as follows: “My mind and soul hopes that, according to my
desire, I have omitted none of the things that pertain to salvation.
For if I should write to you about things present or future,” etc.
Hefele gives the text as above, and understands the meaning to be,
“points bearing on the _present_ argument.”
Footnote 698:
Comp. 2 Cor. xii. 7.
Footnote 699:
Cod. Sin. reads, “of the present time of iniquity.”
Footnote 700:
Cod. Sin. inserts, “Thou shalt fear Him that formed thee.”
Footnote 701:
Cod. Sin. adds, “in all things.”
Footnote 702:
Literally, “shalt not give insolence to thy soul.”
Footnote 703:
“That is, while proclaiming the gospel, thou shalt not in any way be
of corrupt morals.”—HEFELE.
Footnote 704:
Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in
distinct lines.
Footnote 705:
Comp. James i. 8.
Footnote 706:
Cod. Sin. has “thy name,” but this is corrected as above.
Footnote 707:
Cod. Sin. corrects to, “as thine own soul.”
Footnote 708:
Cod. Sin. has, “of God.”
Footnote 709:
“Difficulties,” or “troubles.”
Footnote 710:
Cod. Sin. adds, “knowing that without God nothing happens.”
Footnote 711:
Cod. Sin. has “talkative,” and omits the following clause.
Footnote 712:
Cod. Sin. has, “Thou shalt be subject (ὑποταγη—untouched by the
corrector) to masters as a type of God.”
Footnote 713:
Inserted in Cod. Sin.
Footnote 714:
Cod. Sin. has, “they should not.”
Footnote 715:
Comp. Eph. vi. 9.
Footnote 716:
Comp. Rom. viii. 29, 30.
Footnote 717:
Cod. Sin. has, “and not call.”
Footnote 718:
Cod. Sin. has, “in that which is incorruptible.”
Footnote 719:
Cod. Sin. has, “in things that are subject to death,” but is corrected
as above.
Footnote 720:
Or, “the persons of the saints.” Cod. Sin. omits this clause, but it
is added by a corrector.
Footnote 721:
The text is here confused in all the editions; we have followed that
of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, “Thou
shalt seek out every day the faces of the saints, either labouring by
word and going to exhort them, and meditating to save a soul by the
word, or by thy hands thou shalt labour for the redemption of thy
sins”—almost identical with that given above.
Footnote 722:
Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it
is added by a corrector.
Footnote 723:
Cod. Sin. has, “hate evil.”
Footnote 724:
Cod. Sin. inserts “and.”
Footnote 725:
Cod. Sin. omits this clause: it is inserted by a corrector.
Footnote 726:
Literally, “of the Black One.”
Footnote 727:
Cod. Sin. joins “eternal” with _way_, instead of _death_.
Footnote 728:
Cod. Sin. reads “transgressions.”
Footnote 729:
Cod. Sin. omits “magic, avarice.”
Footnote 730:
Cod. Sin. omits “therefore.”
Footnote 731:
The things condemned in the previous chapter.
Footnote 732:
Cod. Sin. has “resurrections,” but is corrected as above.
Footnote 733:
Cod. Sin. has, “lawgivers of good things.”
Footnote 734:
Cod. Sin. omits the preposition.
Footnote 735:
Cod. Sin. omits this.
Footnote 736:
Cod. Sin. reads, “that ye may be found in the day of judgment,” which
Hilgenfeld adopts.
Footnote 737:
Literally, “While yet the good vessel is with you,” _i.e._ as long as
you are in the body.
Footnote 738:
Cod. Sin. reads, “fail not in any one of yourselves,” which is adopted
by Hilgenfeld.
Footnote 739:
Corrected in Cod. Sin. to, “it is worthy.”
Footnote 740:
Cod. Sin. omits this clause, but it is inserted by the corrector.
Footnote 741:
Cod. Sin. omits “Amen,” and adds at the close, “Epistle of Barnabas.”
THE EPISTLES OF IGNATIUS.
(SHORTER AND LONGER.)
INTRODUCTORY NOTICE.
The epistles ascribed to Ignatius have given rise to more controversy
than any other documents connected with the primitive church. As is
evident to every reader on the very first glance at these writings, they
contain numerous statements which bear on points of ecclesiastical order
that have long divided the Christian world; and a strong temptation has
thus been felt to allow some amount of prepossession to enter into the
discussion of their authenticity or spuriousness. At the same time, this
question has furnished a noble field for the display of learning and
acuteness, and has, in the various forms under which it has been
debated, given rise to not a few works of the very highest ability and
scholarship. We shall present such an outline of the controversy as may
enable the reader to understand its position at the present day.
There are, in all, fifteen epistles which bear the name of Ignatius.
These are the following: One to the Virgin Mary, two to the Apostle
John, one to Mary of Cassobelæ, one to the Tarsians, one to the
Antiochians, one to Hero, a deacon of Antioch, one to the Philippians;
one to the Ephesians, one to the Magnesians, one to the Trallians, one
to the Romans, one to the Philadelphians, one to the Smyrnæans, and one
to Polycarp. The first three exist only in Latin: all the rest are
extant also in Greek.
It is now the universal opinion of critics, that the first eight of
these professedly Ignatian letters are spurious. They bear in themselves
indubitable proofs of being the production of a later age than that in
which Ignatius lived. Neither Eusebius nor Jerome makes the least
reference to them; and they are now by common consent set aside as
forgeries, which were at various dates, and to serve special purposes,
put forth under the name of the celebrated bishop of Antioch.
But after the question has been thus simplified, it still remains
sufficiently complex. Of the seven epistles which are acknowledged by
Eusebius (_Hist. Eccl._ iii. 36), we possess two Greek recensions, a
shorter and a longer. It is plain that one or other of these exhibits a
corrupt text, and scholars have for the most part agreed to accept the
shorter form as representing the genuine letters of Ignatius. This was
the opinion generally acquiesced in, from the time when critical
editions of these epistles began to be issued, down to our own day.
Criticism, indeed, fluctuated a good deal as to which epistles should be
accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646),
J. B. Cotelerius (1672), Dr T. Smith (1709), and others, edited the
writings ascribed to Ignatius in forms differing very considerably as to
the order in which they were arranged, and the degree of authority
assigned them, until at length, from about the beginning of the
eighteenth century, the seven Greek epistles of which a translation is
here given, came to be generally accepted in their _shorter_ form as the
genuine writings of Ignatius.
Before this date, however, there had not been wanting some who refused
to acknowledge the authenticity of these epistles in either of the
recensions in which they were then known to exist. By far the most
learned and elaborate work maintaining this position was that of Daillé
(or Dallæus), published in 1666. This drew forth in reply the celebrated
_Vindiciæ_ of Bishop Pearson, which appeared in 1672. It was generally
supposed that this latter work had established on an immoveable
foundation the genuineness of the shorter form of the Ignatian epistles;
and, as we have stated above, this was the conclusion almost universally
accepted down to our own day. The only considerable exception to this
concurrence was presented by Whiston, who laboured to maintain in his
_Primitive Christianity Revived_ (1711) the superior claims of the
longer recension of the epistles, apparently influenced in doing so by
the support which he thought they furnished to the kind of Arianism
which he had adopted.
But although the shorter form of the Ignatian letters had been generally
accepted in preference to the longer, there was still a pretty prevalent
opinion among scholars, that even it could not be regarded as absolutely
free from interpolations, or as of undoubted authenticity. Thus said
Lardner, in his _Credibility of the Gospel History_ (1743): “I have
carefully compared the two editions, and am very well satisfied, upon
that comparison, that the larger are an interpolation of the smaller,
and not the smaller an epitome or abridgment of the larger.... But
whether the smaller themselves are the genuine writings of Ignatius,
bishop of Antioch, is a question that has been much disputed, and has
employed the pens of the ablest critics. And whatever positiveness some
may have shown on either side, I must own I have found it a very
difficult question.”
This expression of uncertainty was repeated in substance by Jortin
(1751), Mosheim (1755), Griesbach (1768), Rosenmüller (1795), Neander
(1826), and many others; some going so far as to deny that we have any
authentic remains of Ignatius at all, while others, though admitting the
seven shorter letters as being probably his, yet strongly suspected that
they were not free from interpolation. Upon the whole, however, the
shorter recension was, until recently, accepted without much opposition,
and chiefly in dependence on the work of Bishop Pearson above mentioned,
as exhibiting the genuine form of the epistles of Ignatius.
But a totally different aspect was given to the question by the
discovery of a Syriac version of three of these epistles among the MSS.
procured from the monastery of St Mary Deipara, in the desert of Nitria,
in Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam
visited that monastery, and succeeded in obtaining for the English
Government a vast number of ancient Syriac manuscripts. On these being
deposited in the British Museum, the late Dr Cureton, who then had
charge of the Syriac department, discovered among them, first, the
Epistle to Polycarp, and then again, the same epistle, with those to the
Ephesians and to the Romans, in two other volumes of manuscripts.
As the result of this discovery, Cureton published in 1845 a work,
entitled, _The Ancient Syriac Version of the Epistles of St Ignatius to
St Polycarp, the Ephesians, and the Romans_, etc., in which he argued
that these epistles represented more accurately than any formerly
published what Ignatius had actually written. This, of course, opened up
the controversy afresh. While some accepted the views of Cureton, others
very strenuously opposed them. Among the former was the late Chev.
Bunsen; among the latter, an anonymous writer in the _English Review_,
and Dr Hefele, in his third edition of the _Apostolic Fathers_. In reply
to those who had controverted his arguments, Cureton published his
_Vindicæ Ignatianæ_ in 1846, and his _Corpus Ignatianum_ in 1849. He
begins his introduction to the last-named work with the following
sentences: “Exactly three centuries and a half intervened between the
time when three epistles in Latin, attributed to St Ignatius, first
issued from the press, and the publication in 1845 of three letters in
Syriac bearing the name of the same apostolic writer. Very few years
passed before the former were almost universally regarded as false and
spurious; and it seems not improbable that scarcely a longer period will
elapse before the latter be almost as generally acknowledged and
received as the only true and genuine letters of the venerable bishop of
Antioch that have either come down to our times, or were ever known in
the earliest ages of the Christian church.”
Had the somewhat sanguine hope thus expressed been realized, it would
have been unnecessary for us to present to the English reader more than
a translation of these three Syriac epistles. But the Ignatian
controversy is not yet settled. There are still those who hold that the
balance of argument is in favour of the shorter Greek, as against these
Syriac epistles. They regard the latter as an epitome of the former, and
think the harshness which, according to them, exists in the sequence of
thoughts and sentences, clearly shows that this is the case. We have
therefore given all the forms of the Ignatian letters which have the
least claim on our attention.[742] The reader may judge, by comparison
for himself, which of these is to be accepted as genuine, supposing him
disposed to admit the claims of any one of them. We content ourselves
with laying the materials for judgment before him, and with referring to
the above-named works, in which he will find the whole subject
discussed.
As to the personal history of Ignatius, almost nothing is known. The
principal source of information regarding him is found in the account of
his martyrdom, to which the reader is referred. Polycarp alludes to him
in his Epistle to the Philippians (chap. ix.), and also to his letters
(chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans
(_Adv. Hær._ v. 28; _Epist. ad Rom._ chap. iv.), without, however,
naming him. Origen twice refers to him, first in the preface to his
Comm. on the Song of Solomon, where he quotes a passage from the Epistle
of Ignatius to the Romans, and again in his sixth homily on St Luke,
where he quotes from the Epistle to the Ephesians, both times naming the
author. It is unnecessary to give later references.
Supposing the letters of Ignatius and the account of his martyrdom to be
authentic, we learn from them that he voluntarily presented himself
before Trajan at Antioch, the seat of his bishopric, when that prince
was on his _first_ expedition against the Parthians and Armenians (A.D.
107); and on professing himself a Christian, was condemned to the wild
beasts. After a long and dangerous voyage he came to Smyrna, of which
Polycarp was bishop, and thence wrote his four epistles to the
Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he
came to Troas, and tarrying there a few days, he wrote to the
Philadelphians, the Smyrnæans, and Polycarp. He then came on to
Neapolis, and passed through the whole of Macedonia. Finding a ship at
Dyrrachium in Epirus about to sail into Italy, he embarked, and crossing
the Adriatic, was brought to Rome, where he perished on the 20th of
December 107, or, as some think, who deny a twofold expedition of Trajan
against the Parthians, on the same day of the year A.D. 116.
Footnote 742:
The other epistles, bearing the name of Ignatius, will be found in the
Appendix; so that the English reader possesses in this volume a
complete collection of the Ignatian letters.
Transcriber’s Note:
The following letters were originally printed side-by-side, the Shorter
form to the left and the Longer to the right. They are transcribed in
this e-book one after another so as to be readable on modern reading
devices, which often cannot handle multiple columns.
THE EPISTLE OF IGNATIUS TO THE EPHESIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the church which is at
Ephesus, in Asia, deservedly most happy, being blessed in the greatness
and fulness of God the Father, and predestinated before the
beginning[743] of time, that it should be always for an enduring and
unchangeable glory, being united[744] and elected through the true
passion by the will of the Father, and Jesus Christ, our God: Abundant
happiness through Jesus Christ, and His undefiled grace._
LONGER.
_Ignatius, who is also called Theophorus, to the church which is at
Ephesus, in Asia, deservedly most happy, being blessed in the greatness
and fulness of God the Father, and predestinated before the
beginning[745] of time, that it should be always for an enduring and
unchangeable glory, being united[746] and elected through the true
passion by the will of God the Father, and of our Lord Jesus Christ our
Saviour: Abundant happiness through Jesus Christ, and His undefiled
joy.[747]_
CHAP. I.—_Praise of the Ephesians._
SHORTER.
I have become acquainted with your name, much-beloved in God, which ye
have acquired by the habit of righteousness, according to the faith and
love in Jesus Christ our Saviour. Being the followers[748] of God, and
stirring up[749] yourselves by the blood of God, ye have perfectly
accomplished the work which was beseeming to you. For, on hearing that I
came bound from Syria for the common name and hope, trusting through
your prayers to be permitted to fight with beasts at Rome, that so by
martyrdom I may indeed become the disciple of Him “who gave Himself for
us, an offering and sacrifice to God,”[750] [ye hastened to see
me[751]]. I received, therefore,[752] your whole multitude in the name
of God, through Onesimus, a man of inexpressible love,[753] and your
bishop in the flesh, whom I pray you by Jesus Christ to love, and that
you would all seek to be like him. And blessed be He who has granted
unto you, being worthy, to obtain such an excellent bishop.
LONGER.
I have become acquainted with your greatly-desired name in God, which ye
have acquired by the habit of righteousness, according to the faith and
love in Christ Jesus our Saviour. Being the followers[754] of the love
of God towards man, and stirring up[755] yourselves by the blood of
Christ, you have perfectly accomplished the work which was beseeming to
you. For, on hearing that I came bound from Syria for the sake of
Christ, our common hope, trusting through your prayers to be permitted
to fight with beasts at Rome, that so by martyrdom I may indeed become
the disciple of Him “who gave Himself for us, an offering and a
sacrifice to God,”[756] [ye hastened to see me[757]]. I have therefore
received your whole multitude in the name of God, through Onesimus, a
man of inexpressible love,[758] and who is your bishop, whom I pray you
by Jesus Christ to love, and that you would all seek to be like him.
Blessed be God, who has granted unto you, who are yourselves so
excellent, to obtain such an excellent bishop.
CHAP. II.—_Congratulations and entreaties._
SHORTER.
As to my fellow-servant Burrhus, your deacon in regard to God and
blessed in all things,[759] I beg that he may continue longer, both for
your honour and that of your bishop. And Crocus also, worthy both of God
and you, whom I have received as the manifestation[760] of your love,
hath in all things refreshed[761] me, as the Father of our Lord Jesus
Christ shall also refresh him; together with Onesimus, and Burrhus, and
Euplus, and Fronto, by means of whom, I have, as to love, beheld all of
you. May I always have joy of you, if indeed I be worthy of it. It is
therefore befitting that should in every way glorify Jesus Christ, who
hath glorified you, that by a unanimous obedience “ye may be perfectly
joined together in the same mind, and in the same judgment, and may all
speak the same thing concerning the same thing,”[762] and that, being
subject to the bishop and the presbytery, ye may in all respects be
sanctified.
LONGER.
As to our fellow-servant Burrhus, your deacon in regard to God and
blessed in all things, I pray that he may continue blameless for the
honour of the church, and of your most blessed bishop. Crocus also,
worthy both of God and you, whom we have received as the
manifestation[763] of your love to us, hath in all things refreshed[764]
me, and “hath not been ashamed of my chain,”[765] as the Father of our
Lord Jesus Christ will also refresh him; together with Onesimus, and
Burrhus, and Euplus, and Fronto, by means of whom I have, as to love,
beheld all of you. May I always have joy of you, if indeed I be worthy
of it. It is therefore befitting that you should in every way glorify
Jesus Christ, who hath glorified you, that by a unanimous obedience “ye
may be perfectly joined together in the same mind and in the same
judgment, and may all speak the same thing concerning the same
thing,”[766] and that, being subject to the bishop and the presbytery,
ye may in all respects be sanctified.
CHAP. III.—_Exhortations to unity._
SHORTER.
I do not issue orders to you, as if I were some great person. For though
I am bound for the name [of Christ], I am not yet perfect in Jesus
Christ. For now I begin to be a disciple, and I speak to you as
fellow-disciples with me. For it was needful for me to have been stirred
up by you in faith, exhortation, patience, and long-suffering. But
inasmuch as love suffers me not to be silent in regard to you, I have
therefore taken[767] upon me first to exhort you that ye would all run
together in accordance with the will of God. For even Jesus Christ, our
inseparable life, is the [manifested] will of the Father; as also
bishops, settled everywhere to the utmost bounds [of the earth], are so
by the will of Jesus Christ.
LONGER.
I do not issue orders to you, as if I were some great person. For though
I am bound for His name, I am not yet perfect in Jesus Christ. For now I
begin to be a disciple, and I speak to you as my fellow-servants. For it
was needful for me to have been admonished by you in faith, exhortation,
patience, and long-suffering. But inasmuch as love suffers me not to be
silent in regard to you, I have therefore taken[768] upon me first to
exhort you that ye would run together in accordance with the will of
God. For even Jesus Christ does all things according to the will of the
Father, as He Himself declares in a certain place, “I do always those
things that please Him.”[769] Wherefore it behoves us also to live
according to the will of God in Christ, and to imitate Him as Paul did.
For, says he, “Be ye followers of me, even as I also am of Christ.”[770]
CHAP. IV.—_The same continued._
SHORTER.
Wherefore it is fitting that ye should run together in accordance with
the will of your bishop, which thing also ye do. For your
justly-renowned presbytery, worthy of God, is fitted as exactly to the
bishop as the strings are to the harp. Therefore in your concord and
harmonious love, Jesus Christ is sung. And do ye, man by man, become a
choir, that being harmonious in love, and taking up the song of God in
unison, ye may with one voice sing to the Father through Jesus Christ,
so that He may both hear you, and perceive by your works that ye are
indeed the members of His Son. It is profitable, therefore, that you
should live in an unblameable unity, that thus ye may always enjoy
communion with God.
LONGER.
Wherefore it is fitting that ye also should run together in accordance
with the will of the bishop who by God’s appointment[771] rules over
you. Which thing ye indeed of yourselves do, being instructed by the
Spirit. For your justly-renowned presbytery, being worthy of God, is
fitted as exactly to the bishop as the strings are to the harp. Thus,
being joined together in concord and harmonious love, of which Jesus
Christ is the Captain and Guardian, do ye, man by man, become but one
choir; so that, agreeing together in concord, and obtaining[772] a
perfect unity with God, ye may indeed be one in harmonious feeling with
God the Father, and His beloved Son Jesus Christ our Lord. For, says He,
“Grant unto them, Holy Father, that as I and Thou are one, they also may
be one in us.”[773] It is therefore profitable that you, being joined
together with God in an unblameable unity, should be the followers of
the example of Christ, of whom also ye are members.
CHAP. V.—_The praise of unity._
SHORTER.
For if I, in this brief space of time, have enjoyed such fellowship with
your bishop—I mean not of a mere human, but of a spiritual nature—how
much more do I reckon you happy who are so joined to him as the church
is to Jesus Christ, and as Jesus Christ is to the Father, that so all
things may agree in unity! Let no man deceive himself: if any one be not
within the altar, he is deprived of the bread of God. For if the prayer
of one or two possesses[774] such power, how much more that of the
bishop and the whole church! He, therefore, that does not assemble with
the church, has even[775] by this manifested his pride, and condemned
himself. For it is written, “God resisteth the proud.”[776] Let us be
careful, then, not to set ourselves in opposition to the bishop, in
order that we may be subject to God.
LONGER.
For if I, in this brief space of time, have enjoyed such fellowship with
your bishop—I mean not of a mere human, but of a spiritual nature—how
much more do I reckon you happy, who so depend[777] on him as the church
does on the Lord Jesus, and the Lord does on God and His Father, that so
all things may agree in unity! Let no man deceive himself: if any one be
not within the altar, he is deprived of the bread of God. For if the
prayer of one or two possesses[778] such power that Christ stands in the
midst of them, how much more will the prayer of the bishop and of the
whole church, ascending up in harmony to God, prevail for the granting
of all their petitions in Christ! He, therefore, that separates himself
from such, and does not meet in the society where sacrifices[779] are
offered, and with “the church of the first-born whose names are written
in heaven,” is a wolf in sheep’s clothing,[780] while he presents a mild
outward appearance. Do ye, beloved, be careful to be subject to the
bishop, and the presbyters and the deacons. For he that is subject to
these is obedient to Christ, who has appointed them; but he that is
disobedient to these is disobedient to Christ Jesus. And “he that
obeyeth not[781] the Son shall not see life, but the wrath of God
abideth on him.” For he that yields not obedience to his superiors is
self-confident, quarrelsome, and proud. But “God,” says [the Scripture],
“resisteth the proud, but giveth grace to the humble;”[782] and, “The
proud have greatly transgressed.” The Lord also says to the priests, “He
that heareth you, heareth me; and he that heareth me, heareth the Father
that sent me. He that despiseth you, despiseth me; and he that despiseth
me, despiseth Him that sent me.”
CHAP. VI.—_Have respect to the bishop as to Christ Himself._
SHORTER.
Now the more any one sees the bishop keeping silence,[783] the more
ought he to revere him. For we ought to receive every one whom the
Master of the house sends to be over His household,[784] as we would do
Him that sent him. It is manifest, therefore, that we should look upon
the bishop even as we would upon the Lord Himself. And indeed Onesimus
himself greatly commends your good order in God, that ye all live
according to the truth, and that no sect[785] has any dwelling-place
among you. Nor, indeed, do ye hearken to any one rather than to Jesus
Christ speaking in truth.
LONGER.
The more, therefore, you see the bishop silent, the more do you
reverence him. For we ought to receive every one whom the Master of the
house sends to be over His household,[786] as we would do Him that sent
him. It is manifest, therefore, that we should look upon the bishop even
as we would look upon the Lord Himself, standing, as he does, before the
Lord. For “it behoves the man who looks carefully about him, and is
active in his business, to stand before kings, and not to stand before
slothful men.”[787] And indeed Onesimus himself greatly commends your
good order in God, that ye all live according to the truth, and that no
sect[788] has any dwelling-place among you. Nor indeed do ye hearken to
any one rather than to Jesus Christ, the true Shepherd and Teacher. And
ye are, as Paul wrote to you, “one body and one spirit, because ye have
also been called in one hope of the faith.”[789] Since also “there is
one Lord, one faith, one baptism, one God and Father of all, who is over
all, and through all, and in all.”[790] Such, then, are ye, having been
taught by such instructors, Paul the Christ-bearer, and Timothy the most
faithful.
CHAP. VII.—_Beware of false teachers._
SHORTER.
For some are in the habit of carrying about the name [of Jesus Christ]
in wicked guile, while yet they practise things unworthy of God, whom ye
must flee as ye would wild beasts. For they are ravening dogs, who bite
secretly, against whom ye must be on your guard, inasmuch as they are
men who can scarcely be cured. There is one Physician who is possessed
both of flesh and spirit; both made and not made; God existing in flesh;
true life in death; both of Mary and of God; first passible and then
impassible,—[791]even Jesus Christ our Lord.
LONGER.
But some most worthless persons are in the habit of carrying about the
name [of Jesus Christ] in wicked guile, while yet they practise things
unworthy of God, and hold opinions contrary to the doctrine of Christ,
to their own destruction, and that of those who give credit to them,
whom you must avoid as ye would wild beasts. For “the righteous man who
avoids them is saved for ever; but the destruction of the ungodly is
sudden, and a subject of rejoicing.”[792] For “they are dumb dogs, that
cannot bark,”[793] raving mad, and biting secretly, against whom ye must
be on your guard, since they labour under an incurable disease. But our
Physician is the only true God, the unbegotten and unapproachable, the
Lord of all, the Father and Begetter of the only-begotten Son. We have
also as a Physician the Lord our God, Jesus the Christ, the
only-begotten Son and Word, before time began,[794] but who afterwards
became also man, of Mary the virgin. For “the Word was made flesh.”[795]
Being incorporeal, He was in the body; being impassible, He was in a
passible body; being immortal, He was in a mortal body; being life, He
became subject to corruption, that He might free our souls from death
and corruption, and heal them, and might restore them to health, when
they were diseased with ungodliness and wicked lusts.
CHAP. VIII.—_Renewed praise of the Ephesians._
SHORTER.
Let not then any one deceive you, as indeed ye are not deceived,
inasmuch as ye are wholly devoted to God. For since there is no strife
raging among you which might distress you, ye are certainly living in
accordance with God’s will. I am far inferior to you, and require to be
sanctified by your church of Ephesus, so renowned throughout the world.
They that are carnal cannot do those things which are spiritual, nor
they that are spiritual the things which are carnal; even as faith
cannot do the works of unbelief, nor unbelief the works of faith. But
even those things which ye do according to the flesh are spiritual; for
ye do all things in Jesus Christ.
LONGER.
Let not then any one deceive you, as indeed ye are not deceived; for ye
are wholly devoted to God. For when there is no evil desire within you,
which might defile and torment you, then do ye live in accordance with
the will of God, and are [the servants] of Christ. Cast ye out that
which defiles[796] you, who are of the[797] most holy church of the
Ephesians, which is so famous and celebrated throughout the world. They
that are carnal cannot do those things which are spiritual, nor they
that are spiritual the things which are carnal; even as faith cannot do
the works of unbelief, nor unbelief the works of faith. But ye, being
full of the Holy Spirit, do nothing according to the flesh, but all
things according to the Spirit. Ye are complete in Christ Jesus, “who is
the Saviour of all men, specially of them that believe.”[798]
CHAP. IX.—_Ye have given no heed to false teachers._
SHORTER.
Nevertheless, I have heard of some who have passed on from this to you,
having false doctrine, whom ye did not suffer to sow among you, but
stopped your ears, that ye might not receive those things which were
sown by them, as being stones[799] of the temple of the Father, prepared
for the building of God the Father, and drawn up on high by the
instrument of Jesus Christ, which is the cross,[800] making use of the
Holy Spirit as a rope, while your faith was the means by which you
ascended, and your love the way which led up to God. Ye, therefore, as
well as all your fellow-travellers, are God-bearers, temple-bearers,
Christ-bearers, bearers of holiness, adorned in all respects with the
commandments of Jesus Christ, in whom also I exult that I have been
thought worthy, by means of this epistle, to converse and rejoice with
you, because with respect to your Christian life[801] ye love nothing
but God only.
LONGER.
Nevertheless, I have heard of some who have passed in among you, holding
the wicked doctrine of the strange and evil spirit; to whom ye did not
allow entrance to sow their tares, but stopped your ears that ye might
not receive that error which was proclaimed by them, as being persuaded
that that spirit which deceives the people does not speak the things of
Christ, but his own, for he is a lying spirit. But the Holy Spirit does
not speak His own things, but those of Christ, and that not from
himself, but from the Lord; even as the Lord also announced to us the
things that He received from the Father. For, says He, “the word which
ye hear is not mine, but the Father’s, who sent me.”[802] And says He of
the Holy Spirit, “He shall not speak of Himself, but whatsoever things
He shall hear from me.”[803] And He says of Himself to the Father, “I
have,” says He, “glorified Thee upon the earth; I have finished the work
which Thou gavest me; I have manifested Thy name to men.”[804] And of
the Holy Ghost, “He shall glorify me, for He receives of mine.”[805] But
the spirit of deceit preaches himself, and speaks his own things, for he
seeks to please himself. He glorifies himself, for he is full of
arrogance. He is lying, fraudulent, soothing, flattering, treacherous,
rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From
his power Jesus Christ will deliver you, who has founded you upon the
rock, as being chosen stones, well fitted for the divine edifice of the
Father, and who are raised up on high by Christ, who was crucified for
you, making use of the Holy Spirit as a rope, and being borne up by
faith, while exalted by love from earth to heaven, walking in company
with those that are undefiled. For, says [the Scripture], “Blessed are
the undefiled in the way, who walk in the law of the Lord.”[806] Now the
way is unerring, namely, Jesus Christ. For, says He, “I am the way and
the life”[807] And this way leads to the Father. For “no man,” says He,
“cometh to the Father but by me.”[808] Blessed, then, are ye who are
God-bearers, spirit-bearers, temple-bearers, bearers of holiness,
adorned in all respects with the commandments of Jesus Christ, being “a
royal priesthood, a holy nation, a peculiar people,”[809] on whose
account I rejoice exceedingly, and have had the privilege, by this
epistle, of conversing with “the saints which are at Ephesus, the
faithful in Christ Jesus.”[810] I rejoice, therefore, over you, that ye
do not give heed to vanity, and love nothing according to the flesh, but
according to God.
CHAP. X.—_Exhortations to prayer, humility, etc._
SHORTER.
And pray ye without ceasing in behalf of other men. For there is in them
hope of repentance that they may attain to God. See,[811] then, that
they be instructed by your works, if in no other way. Be ye meek in
response to their wrath, humble in opposition to their boasting: to
their blasphemies return[812] your prayers; in contrast to their error,
be ye stedfast[813] in the faith; and for their cruelty, manifest your
gentleness. While we take care not to imitate their conduct, let us be
found their brethren in all true kindness; and let us seek to be
followers of the Lord (who ever more unjustly treated, more destitute,
more contemned?), that so no plant of the devil may be found in you, but
ye may remain in all holiness and sobriety in Jesus Christ, both with
respect to the flesh and spirit.
LONGER.
And pray ye without ceasing in behalf of other men; for there is hope of
the repentance, that they may attain to God. For “cannot he that falls
arise again, and he that goes astray return?”[814] Permit them, then, to
be instructed by you. Be ye therefore the ministers of God, and the
mouth of Christ. For thus saith the Lord, “If ye take forth the precious
from the vile, ye shall be as my mouth.”[815] Be ye humble in response
to their wrath; oppose to their blasphemies your earnest prayers; while
they go astray, stand ye stedfast in the faith. Conquer ye their harsh
temper by gentleness, their passion by meekness. For “blessed are the
meek;”[816] and Moses was meek above all men;[817] and David was
exceeding meek.[818] Wherefore Paul exhorts as follows: “The servant of
the Lord must not strive, but be gentle towards all men, apt to teach,
patient, in meekness instructing those that oppose themselves.”[819] Do
not seek to avenge yourselves on those that injure you, for says [the
Scripture], “If I have returned evil to those who returned evil to
me.”[820] Let us make them brethren by our kindness. For say ye to those
that hate you, Ye are our brethren, that the name of the Lord may be
glorified. And let us imitate the Lord, “who, when He was reviled,
reviled not again;”[821] when He was crucified, He answered not; “when
He suffered, He threatened not;”[822] but prayed for His enemies,
“Father, forgive them; they know not what they do.”[823] If any one, the
more he is injured, displays the more patience, blessed is he. If any
one is defrauded, if any one is despised, for the name of the Lord, he
truly is the servant of Christ. Take heed that no plant of the devil be
found among you, for such a plant is bitter and salt. “Watch ye, and be
ye sober,”[824] in Christ Jesus.
CHAP. XI.—_An exhortation to fear God, etc._
SHORTER.
The last times are come upon us. Let us therefore be of a reverent
spirit, and fear the long-suffering of God, that it tend not to our
condemnation. For let us either stand in awe of the wrath to come, or
show regard for the grace which is at present displayed—one of two
things. Only [in one way or another] let us be found in Christ Jesus
unto the true life. Apart from Him, let nothing attract[825] you, for
whom I bear about these bonds, these spiritual jewels, by which may I
arise through your prayers, of which I entreat I may always be a
partaker, that I may be found in the lot of the Christians of Ephesus,
who have always been of the same mind with the apostles through the
power of Jesus Christ.
LONGER.
The last times are come upon us. Let us therefore be of a reverent
spirit, and fear the long-suffering of God, lest we despise the riches
of His goodness and forbearance.[826] For let us either fear the wrath
to come, or let us love the present joy in the life that now is; and let
our present and true joy be only this, to be found in Christ Jesus, that
we may truly live. Do not at any time desire so much as even to breathe
apart from Him. For He is my hope; He is my boast; He is my
never-failing riches, on whose account I bear about with me these bonds
from Syria to Rome, these spiritual jewels, in which may I be perfected
through your prayers, and become a partaker of the sufferings of Christ,
and have fellowship with Him in His death, His resurrection from the
dead, and His everlasting life.[827] May I attain to this, so that I may
be found in the lot of the Christians of Ephesus, who have always had
intercourse with the apostles by the power of Jesus Christ, with Paul,
and John, and Timothy the most faithful.
CHAP. XII.—_Praise of the Ephesians._
SHORTER.
I know both who I am, and to whom I write. I am a condemned man, ye have
been the objects of mercy; I am subject to danger, ye are established in
safety. Ye are the persons through[828] whom those pass that are cut off
for the sake of God. Ye are initiated into the mysteries of the gospel
with Paul, the holy, the martyred, the deservedly most happy, at whose
feet[829] may I be found, when I shall attain to God; who in all his
epistle[830] makes mention of you in Christ Jesus.
LONGER.
I know both who I am, and to whom I write. I am the very insignificant
Ignatius, who have my lot with[831] those who are exposed to danger and
condemnation. But ye have been the objects of mercy, and are established
in Christ. I am one delivered over [to death], but the least of all
those that have been cut off for the sake of Christ, “from the blood of
righteous Abel”[832] to the blood of Ignatius. Ye are initiated into the
mysteries of the gospel with Paul, the holy, the martyred, inasmuch as
he was “a chosen vessel;”[833] at whose feet may I be found, and at the
feet of the rest of the saints, when I shall attain to Jesus Christ, who
is always mindful of you in His prayers.
CHAP. XIII.—_Exhortation to meet together frequently for the worship of
God._
SHORTER.
Take heed, then, often to come together to give thanks to God, and show
forth His praise. For when ye assemble frequently in the same place, the
powers of Satan are destroyed, and the destruction at which he aims[834]
is prevented by the unity of your faith. Nothing is more precious than
peace, by which all war, both in heaven and earth,[835] is brought to an
end.
LONGER.
Take heed, then, often to come together to give thanks to God, and show
forth His praise. For when ye come frequently together in the same
place, the powers of Satan are destroyed, and his “fiery darts”[836]
urging to sin fall back ineffectual. For your concord and harmonious
faith prove his destruction, and the torment of his assistants. Nothing
is better than that peace which is according to Christ, by which all
war, both of aërial and terrestrial spirits, is brought to an end. “For
we wrestle not against blood and flesh, but against principalities and
powers, and against the rulers of the darkness of this world, against
spiritual wickedness in heavenly places.”[837]
CHAP. XIV.—_Exhortations to faith and love._
SHORTER.
None of these things is hid from you, if ye perfectly possess that faith
and love towards Christ Jesus[838] which are the beginning and the end
of life. For the beginning is faith, and the end is love.[839] Now these
two, being inseparably connected together,[840] are of God, while all
other things which are requisite for a holy life follow after them. No
man [truly] making a profession of faith sinneth;[841] nor does he that
possesses love hate any one. The tree is made manifest by its
fruit;[842] so those that profess themselves to be Christians shall be
recognised by their conduct. For there is not now a demand for mere
profession,[843] but that a man be found continuing in the power of
faith to the end.
LONGER.
Wherefore none of the devices of the devil shall be hidden from you, if,
like Paul, ye perfectly possess that faith and love towards Christ[844]
which are the beginning and the end of life. The beginning of life is
faith, and the end is love. And these two being inseparably connected
together, do perfect the man of God; while all other things which are
requisite to a holy life follow after them. No man making a profession
of faith ought to sin, nor one possessed of love to hate his brother.
For He that said, “Thou shalt love the Lord thy God,”[845] said also,
“and thy neighbour as thyself.”[846] Those that profess themselves to be
Christ’s are known not only by what they say, but by what they practise.
“For the tree is known by its fruit.”[847]
CHAP. XV.—_Exhortation to confess Christ by silence as well as speech._
SHORTER.
It is better for a man to be silent and be [a Christian], than to talk
and not to be one. It is good to teach, if he who speaks also acts.
There is then one Teacher, who spake and it was done; while even those
things which He did in silence are worthy of the Father. He who
possesses the word of Jesus, is truly able to hear even His very
silence, that he may be perfect, and may both act as he speaks, and be
recognised by his silence. There is nothing which is hid from God, but
our very secrets are near to Him. Let us therefore do all things as
those who have Him dwelling in us, that we may be His temples,[848] and
He may be in us as our God, which indeed He is, and will manifest
Himself before our faces. Wherefore we justly love Him.
LONGER.
It is better for a man to be silent and be [a Christian], than to talk
and not to be one. “The kingdom of God is not in word, but in
power.”[849] Men “believe with the heart, and confess with the mouth,”
the one “unto righteousness,” the other “unto salvation.”[850] It is
good to teach, if he who speaks also acts. For he who shall both “do and
teach, the same shall be great in the kingdom.”[851] Our Lord and God,
Jesus Christ, the Son of the living God, first did and then taught, as
Luke testifies, “whose praise is in the gospel through all the
churches.”[852] There is nothing which is hid from the Lord, but our
very secrets are near to Him. Let us therefore do all things as those
who have Him dwelling in us, that we may be His temples,[853] and He may
be in us as God. Let Christ speak in us, even as He did in Paul. Let the
Holy Spirit teach us to speak the things of Christ in like manner as He
did.
CHAP. XVI.—_The fate of false teachers._
SHORTER.
Do not err, my brethren.[854] Those that corrupt families shall not
inherit the kingdom of God.[855] If, then, those who do this as respects
the flesh have suffered death, how much more shall this be the case with
any one who corrupts by wicked doctrine the faith of God, for which
Jesus Christ was crucified! Such an one becoming defiled [in this way],
shall go away into everlasting fire, and so shall every one that
hearkens unto him.
LONGER.
Do not err, my brethren.[856] Those that corrupt families shall not
inherit the kingdom of God.[857] And if those that corrupt mere human
families are condemned to death, how much more shall those suffer
everlasting punishment who endeavour to corrupt the church of Christ,
for which the Lord Jesus, the only-begotten Son of God, endured the
cross, and submitted to death! Whosoever, “being waxen fat,”[858] and
“become gross,” sets at nought His doctrine, shall go into hell. In like
manner, every one that has received from God the power of
distinguishing, and yet follows an unskilful shepherd, and receives a
false opinion for the truth, shall be punished. “What communion hath
light with darkness? or Christ with Belial? Or what portion hath he that
believeth with an infidel? or the temple of God with idols?”[859] And in
like manner say I, what communion hath truth with falsehood? or
righteousness with unrighteousness? or true doctrine with that which is
false?
CHAP. XVII.—_Beware of false doctrines._
SHORTER.
For this end did the Lord suffer the ointment to be poured upon His
head,[860] that He might breathe immortality into His church. Be not ye
anointed with the bad odour of the doctrine of the prince of this world;
let him not lead you away captive from the life which is set before you.
And why are we not all prudent, since we have received the knowledge of
God, which is Jesus Christ? Why do we foolishly perish, not recognising
the gift which the Lord has of a truth sent to us?
LONGER.
For this end did the Lord suffer the ointment to be poured upon His
head,[861] that His church might breathe forth immortality. For saith
[the Scripture], “Thy name is as ointment poured forth; therefore have
the virgins loved Thee: they have drawn Thee; at the odour of Thine
ointments we will run after Thee.”[862] Let no one be anointed with the
bad odour of the doctrine of [the prince of] this world; let not the
holy church of God be led captive by his subtlety, as was the first
woman.[863] Why do we not, as gifted with reason, act wisely? When we
had received from Christ, and had grafted in us the faculty of judging
concerning God, why do we fall headlong into ignorance? and why, through
a careless neglect of acknowledging the gift which we have received, do
we foolishly perish?
CHAP. XVIII.—_The glory of the cross._
SHORTER.
Let my spirit be counted as nothing[864] for the sake of the cross,
which is a stumbling-block[865] to those that do not believe, but to us
salvation and life eternal. “Where is the wise man? where the
disputer?”[866] Where is the boasting of those who are styled prudent?
For our God, Jesus Christ, was, according to the appointment[867] of
God, conceived in the womb by Mary, of the seed of David, but by the
Holy Ghost. He was born and baptized, that by His passion He might
purify the water.
LONGER.
The cross of Christ is indeed a stumbling-block to those that do not
believe, but to the believing it is salvation and life eternal. “Where
is the wise man? where the disputer?”[868] Where is the boasting of
those who are called mighty? For the Son of God, who was begotten before
time began,[869] and established all things according to the will of the
Father, He was conceived in the womb of Mary, according to the
appointment of God, of the seed of David, and by the Holy Ghost. For
says [the Scripture], “Behold, a virgin shall be with child, and shall
bring forth a son, and He shall be called Immanuel.”[870] He was born
and was baptized by John, that He might ratify the institution committed
to that prophet.
CHAP. XIX.—_Three celebrated mysteries._
SHORTER.
Now the virginity of Mary was hidden from the prince of this world, as
was also her offspring, and the death of the Lord; three mysteries of
renown,[871] which were wrought in silence by[872] God. How, then, was
He manifested to the world?[873] A star shone forth in heaven above all
the other stars, the light of which was inexpressible, while its novelty
struck men with astonishment. And all the rest of the stars, with the
sun and moon, formed a chorus to this star, and its light was
exceedingly great above them all. And there was agitation felt as to
whence this new spectacle came, so unlike to everything else [in the
heavens]. Hence every kind of magic was destroyed, and every bond of
wickedness disappeared; ignorance was removed, and the old kingdom
abolished, God Himself being manifested in human form for the renewal of
eternal life. And now that took a beginning which had been prepared by
God. Henceforth all things were in a state of tumult, because He
meditated the abolition of death.
LONGER.
Now the virginity of Mary was hidden from the prince of this world, as
was also her offspring, and the death of the Lord; three mysteries of
renown,[874] which were wrought in silence, but have been revealed to
us. A star shone forth in heaven above all that were before it, and its
light was inexpressible, while its novelty struck men with astonishment.
And all the rest of the stars, with the sun and moon, formed a chorus to
this star. It far exceeded them all in brightness, and agitation was
felt as to whence this new spectacle [proceeded]. Hence worldly wisdom
became folly; conjuration was seen to be mere trifling; and magic became
utterly ridiculous. Every law[875] of wickedness vanished away; the
darkness of ignorance was dispersed; and tyrannical authority was
destroyed, God being manifested as a man, and man displaying power as
God. But neither was the former a mere imagination,[876] nor did the
second imply a bare humanity;[877] but the one was absolutely true,[878]
and the other an economical arrangement.[879] Now that received a
beginning which was perfected by God.[880] Henceforth all things were in
a state of tumult, because He meditated the abolition of death.
CHAP. XX.—_Promise of another letter._—SHORTER.
SHORTER. If Jesus Christ shall graciously permit me through your
prayers, and if it be His will, I shall, in a second little work which I
will write to you, make further manifest to you [the nature of] the
dispensation of which I have begun [to treat], with respect to the new
man, Jesus Christ, in His faith and in His love, in His suffering and in
His resurrection. Especially [will I do this[881]] if the Lord make
known to me that ye come together man by man in common through grace,
individually,[882] in one faith, and in Jesus Christ, who was of the
seed of David according to the flesh, being both the Son of man and the
Son of God, so that ye obey the bishop and the presbytery with an
undivided mind, breaking one and the same bread, which is the medicine
of immortality, and the antidote to prevent us from dying, but [which
causes] that we should live for ever in Jesus Christ.
CHAP. XX.—_Exhortations to stedfastness and unity._—LONGER.
LONGER.
Stand fast, brethren, in the faith of Jesus Christ, and in His love, in
His passion, and in His resurrection. Do ye all come together in common,
and individually,[883] through grace, in one faith of God the Father,
and of Jesus Christ His only-begotten Son, and “the firstborn of every
creature,”[884] but of the seed of David according to the flesh, being
under the guidance of the Comforter, in obedience to the bishop and the
presbytery with an undivided mind, breaking one and the same bread,
which is the medicine of immortality, and the antidote which prevents us
from dying, but a cleansing remedy driving away evil, [which causes]
that we should live in God through Jesus Christ.
CHAP. XXI.—_Conclusion._
SHORTER.
My soul be for yours and theirs[885] whom, for the honour of God, ye
have sent to Smyrna; whence also I write to you, giving thanks unto the
Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ
also remembered you. Pray ye for the church which is in Syria, whence I
am led bound to Rome, being the last of the faithful who are there, even
as I have been thought worthy to be chosen[886] to show forth the honour
of God. Farewell in God the Father, and in Jesus Christ, our common
hope.
LONGER.
My soul be for yours and theirs[887] whom, for the honour of God, ye
have sent to Smyrna; whence also I write to you, giving thanks to the
Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ
also remembers you, who is blessed for evermore. Pray ye for the church
of Antioch which is in Syria, whence I am led bound to Rome, being the
last of the faithful that are there, who[888] yet have been thought
worthy to carry these chains to the honour of God. Fare ye well in God
the Father, and the Lord Jesus Christ, our common hope, and in the Holy
Ghost. Fare ye well. Amen. Grace [be with you].[889]
Footnote 743:
Literally, “before the ages.”
Footnote 744:
These words may agree with “glory,” but are better applied to the
“church.”
Footnote 745:
Literally, “before the ages.”
Footnote 746:
These words may agree with “glory,” but are better applied to the
“church.”
Footnote 747:
Some read, as in the shorter recension, “grace.”
Footnote 748:
Literally, “imitators;” comp. Eph. v. 1.
Footnote 749:
Comp. in the Greek, 2 Tim. i. 6.
Footnote 750:
Eph. v. 2.
Footnote 751:
This is wanting in the Greek.
Footnote 752:
Literally, “since therefore,” without any apodosis.
Footnote 753:
Or, “unspeakably beloved.”
Footnote 754:
Literally, “imitators;” comp. Eph. v. 1.
Footnote 755:
Comp. in the Greek, 2 Tim. i. 6.
Footnote 756:
Eph. v. 2.
Footnote 757:
This is wanting in the Greek.
Footnote 758:
Or, “unspeakably beloved.”
Footnote 759:
Or, “your most blessed deacon in all things pertaining to God.”
Footnote 760:
Literally, “pattern.”
Footnote 761:
Comp. 1 Cor. xvi. 18, etc.
Footnote 762:
1 Cor. i. 10.
Footnote 763:
Literally, “pattern.”
Footnote 764:
Comp. 1 Cor. xvi. 18, etc.
Footnote 765:
Comp. 2 Tim. i. 16.
Footnote 766:
1 Cor. i. 10.
Footnote 767:
1 Cor. i. 10.
Footnote 768:
Comp. Philem. 8, 9.
Footnote 769:
John viii. 29.
Footnote 770:
1 Cor. xi. 1.
Footnote 771:
Literally, “according to God.”
Footnote 772:
Literally, “receiving a union to God in oneness.”
Footnote 773:
John xvii. 11, 12.
Footnote 774:
Matt. xviii. 19.
Footnote 775:
Or, “already.”
Footnote 776:
Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
Footnote 777:
Some read, “mixed up with.”
Footnote 778:
Matt. xviii. 19.
Footnote 779:
Literally, “in the assembly of sacrifices.”
Footnote 780:
Matt. vii. 15.
Footnote 781:
Or, “believeth not” (John iii. 36).
Footnote 782:
Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
Footnote 783:
That is, “showing forbearance.”
Footnote 784:
Comp. Matt. xxiv. 25.
Footnote 785:
Or, “heresy.”
Footnote 786:
Comp. Matt. xxiv. 25.
Footnote 787:
Prov. xxii. 29, after LXX.
Footnote 788:
Or, “heresy.”
Footnote 789:
Eph. iv. 4.
Footnote 790:
Eph. iv. 5, 6.
Footnote 791:
This clause is wanting in the Greek, and has been supplied from the
ancient Latin version.
Footnote 792:
Prov. x. 25, xi. 3.
Footnote 793:
Isa. lvi. 10.
Footnote 794:
Or, “before the ages.”
Footnote 795:
John i. 14.
Footnote 796:
It is difficult to translate περίψημα in this and similar passages;
comp. 1 Cor. iv. 13.
Footnote 797:
Literally, “and the.”
Footnote 798:
1 Tim. iv. 10.
Footnote 799:
Comp. 1 Pet. ii. 5.
Footnote 800:
Comp. John xii. 32.
Footnote 801:
Literally, “according to the other life.”
Footnote 802:
John xiv. 24.
Footnote 803:
John xvi. 13.
Footnote 804:
John xvii. 4, 6.
Footnote 805:
John xvi. 14.
Footnote 806:
Ps. cxix. 1.
Footnote 807:
John xiv. 6.
Footnote 808:
John xiv. 6.
Footnote 809:
1 Pet. ii. 9.
Footnote 810:
Eph. i. 1.
Footnote 811:
Literally, “permit.”
Footnote 812:
The verb is here omitted in the original.
Footnote 813:
Comp. Col. i. 23.
Footnote 814:
Jer. viii. 4.
Footnote 815:
Jer. xv. 19.
Footnote 816:
Matt. v. 4.
Footnote 817:
Num. xii. 3.
Footnote 818:
Ps. cxxxi. 2.
Footnote 819:
2 Tim. ii. 24, 25.
Footnote 820:
Ps. vii. 4.
Footnote 821:
1 Pet. ii. 23.
Footnote 822:
1 Pet. ii. 23.
Footnote 823:
Luke xxiii. 34.
Footnote 824:
1 Pet. iv. 7.
Footnote 825:
Literally, “let nothing become you.”
Footnote 826:
Rom. ii. 4.
Footnote 827:
Phil. iii. 10.
Footnote 828:
Literally, “ye are the passage of.”
Footnote 829:
Literally, “footsteps.”
Footnote 830:
Some render, “in every epistle.”
Footnote 831:
Literally, “am like to.”
Footnote 832:
Matt. xxiii. 35.
Footnote 833:
Acts ix. 15.
Footnote 834:
Literally, “his destruction.”
Footnote 835:
Literally, “of heavenly and earthly things.”
Footnote 836:
Eph. vi. 16.
Footnote 837:
Eph. vi. 12.
Footnote 838:
1 Tim. i. 14.
Footnote 839:
1 Tim. i. 5.
Footnote 840:
Literally, “being in unity.”
Footnote 841:
Comp. 1 John iii. 7.
Footnote 842:
Matt. xii. 33.
Footnote 843:
Literally, “there is not now the work of profession.”
Footnote 844:
1 Tim. i. 14.
Footnote 845:
Luke x. 27.
Footnote 846:
Luke x. 27.
Footnote 847:
Matt. xii. 33.
Footnote 848:
1 Cor. vi. 19.
Footnote 849:
1 Cor. iv. 20.
Footnote 850:
Rom. x. 10.
Footnote 851:
Matt. v. 19.
Footnote 852:
2 Cor. viii. 18.
Footnote 853:
1 Cor. vi. 19.
Footnote 854:
Comp. James i. 16.
Footnote 855:
1 Cor. vi. 9, 10.
Footnote 856:
Comp. James i. 16.
Footnote 857:
1 Cor. vi. 9, 10.
Footnote 858:
Deut. xxxii. 15.
Footnote 859:
2 Cor. vi. 14-16.
Footnote 860:
Comp. John xii. 7.
Footnote 861:
Comp. John xii. 7.
Footnote 862:
Song of Sol. i. 3, 4.
Footnote 863:
Literally, “before the ages.”
Footnote 864:
Again περίψημα, translated “offscouring,” 1 Cor. iv. 13.
Footnote 865:
Comp. 1 Cor. i. 18.
Footnote 866:
1 Cor. i. 20.
Footnote 867:
Or “economy,” or “dispensation.” Comp. Col. i. 25; 1 Tim. i. 4.
Footnote 868:
1 Cor. i. 20.
Footnote 869:
Literally, “before the ages.”
Footnote 870:
Isa. vii. 14; Matt. i. 23.
Footnote 871:
Literally, “of noise.”
Footnote 872:
Or, “in the silence of God”—divine silence.
Footnote 873:
Literally, “to the ages.”
Footnote 874:
Literally, “of noise.”
Footnote 875:
Some read, “bond.”
Footnote 876:
Literally, “opinion.”
Footnote 877:
Literally, “bareness.”
Footnote 878:
Literally, “truth.”
Footnote 879:
Literally, “an economy.”
Footnote 880:
Or, “that which was perfect received a beginning from God.”
Footnote 881:
The punctuation and Meaning are here doubtful.
Footnote 882:
Literally, “by name.”
Footnote 883:
Literally, “by name.”
Footnote 884:
Col. i. 15.
Footnote 885:
Some render, “May I, in my turn, be the means of refreshing you and
those,” etc.
Footnote 886:
Literally, “to be found for.”
Footnote 887:
Some render, “May I, in my turn, be the means of refreshing you and
those,” etc.
Footnote 888:
Some read, “even as.”
Footnote 889:
Some omit, “Grace [be with you].”
THE EPISTLE OF IGNATIUS TO THE MAGNESIANS.
SHORTER.
_Ignatius, who is also called Theophorus, to the [church] blessed in the
grace of God the Father, in Jesus Christ our Saviour, in whom I salute
the church which is at Magnesia, near the Mæander, and wish it abundance
of happiness in God the Father, and in Jesus Christ._
LONGER.
_Ignatius, who is also called Theophorus, to the [church] blessed in the
grace of God the Father, in Jesus Christ our Saviour, in whom I salute
the church which is at Magnesia, near the Mæander, and wish it abundance
of happiness in God the Father, and in Jesus Christ, our Lord, in whom
may you have abundance of happiness._
CHAP. I.—_Reason of writing the epistle._
SHORTER.
Having been informed of your godly[890] love, so well-ordered, I
rejoiced greatly, and determined to commune with you in the faith of
Jesus Christ. For as one who has been thought worthy of the most
honourable of all names,[891] in those bonds which I bear about, I
commend the churches, in which I pray for a union both of the flesh and
spirit of Jesus Christ, the constant source of our life, and of faith
and love, to which nothing is to be preferred, but especially of Jesus
and the Father, in whom, if we endure all the assaults of the prince of
this world, and escape them, we shall enjoy God.
LONGER.
Having been informed of your godly[892] love, so well-ordered, I
rejoiced greatly, and determined to commune with you in the faith of
Jesus Christ. For as one who has been thought worthy of a divine and
desirable name, in those bonds which I bear about, I commend the
churches, in which I pray for a union both of the flesh and spirit of
Jesus Christ, “who is the Saviour of all men, but specially of them that
believe;”[893] by whose blood ye were redeemed; by whom ye have known
God, or rather have been known by Him;[894] in whom enduring, ye shall
escape all the assaults of this world: for “He is faithful, who will not
suffer you to be tempted above that which ye are able.”[895]
CHAP. II.—_I rejoice in your messengers._
SHORTER.
Since, then, I have had the privilege of seeing you, through Damas your
most worthy bishop, and through your worthy presbyters Bassus and
Apollonius, and through my fellow-servant the deacon Sotio, whose
friendship may I ever enjoy, inasmuch as he is subject to the bishop as
to the grace of God, and to the presbytery as to the law of Jesus
Christ, [I now write[896] to you].
LONGER.
Since, then, I have had the privilege of seeing you, through Damas your
most worthy[897] bishop, and through your worthy[898] presbyters Bassus
and Apollonius, and through my fellow-servant the deacon Sotio, whose
friendship may I ever enjoy,[899] inasmuch as he, by the grace of God,
is subject to the bishop and presbytery, in the law of Jesus Christ, [I
now write[900] to you].
CHAP. III.—_Honour your youthful bishop._
SHORTER.
Now it becomes you also not to treat your bishop too familiarly on
account of his youth,[901] but to yield him all reverence, having
respect to[902] the power of God the Father, as I have known even holy
presbyters do, not judging rashly, from the manifest youthful
appearance[903] [of their bishop], but as being themselves prudent in
God, submitting to him, or rather not to him, but to the Father of Jesus
Christ, the bishop of us all. It is therefore fitting that you should,
after no hypocritical fashion, obey [your bishop], in honour of Him who
has willed us [so to do], since he that does not so deceives not [by
such conduct] the bishop that is visible, but seeks to mock Him that is
invisible. And all such conduct has reference not to man,[904] but to
God, who knows all secrets.
LONGER.
Now it becomes you also not to despise the age of your bishop, but to
yield him all reverence, according to the will of God the Father, as I
have known even holy presbyters do, not having regard to the manifest
youth [of their bishop], but to his knowledge in God; inasmuch as “not
the ancient are [necessarily] wise, nor do the aged understand prudence;
but there is a spirit in men.”[905] For Daniel the wise, at twelve years
of age, became possessed of the divine Spirit, and convicted the elders,
who in vain carried their grey hairs, of being false accusers, and of
lusting after the beauty of another man’s wife.[906] Samuel also, when
he was but a little child, reproved Eli, who was ninety years old, for
giving honour to his sons rather than to God.[907] In like manner,
Jeremiah also received this message from God, “Say not, I am a
child.”[908] Solomon too, and Josiah, [exemplified the same thing.] The
former, being made king at twelve years of age, gave that terrible and
difficult judgment in the case of the two women concerning their
children.[909] The latter, coming to the throne when eight years
old,[910] cast down the altars and temples [of the idols], and burned
down the groves, for they were dedicated to demons, and not to God. And
he slew the false priests, as the corrupters and deceivers of men, and
not the worshippers of the Deity. Wherefore youth is not to be despised
when it is devoted to God. But he is to be despised who is of a wicked
mind, although he be old, and full of wicked days.[911] Timothy the
Christ-bearer was young, but hear what his teacher writes to him: “Let
no man despise thy youth, but be thou an example of the believers in
word and in conduct.”[912] It is becoming, therefore, that ye also
should be obedient to your bishop, and contradict him in nothing; for it
is a fearful thing to contradict any such person. For no one does [by
such conduct] deceive him that is visible, but does [in reality] seek to
mock Him that is invisible, who, however, cannot be mocked by any one.
And every such act has respect not to man, but to God. For God says to
Samuel, “They have not mocked thee, but me.”[913] And Moses declares,
“For their murmuring is not against us, but against the Lord God.”[914]
No one of those has, [in fact,] remained unpunished, who rose up against
their superiors. For Dathan and Abiram did not speak against the law,
but against Moses,[915] and were cast down alive into Hades. Korah
also,[916] and the two hundred and fifty who conspired with him against
Aaron, were destroyed by fire. Absalom, again,[917] who had slain his
brother, became suspended on a tree, and had his evil-designing heart
thrust through with darts. In like manner was Abeddadan[918] beheaded
for the same reason. Uzziah,[919] when he presumed to oppose the priests
and the priesthood, was smitten with leprosy. Saul also was
dishonoured,[920] because he did not wait for Samuel the high priest. It
behoves you, therefore, also to reverence your superiors.
CHAP. IV.—_Some wickedly act independently of the bishop._
SHORTER.
It is fitting, then, not only to be called Christians, but to be so in
reality: as some indeed give one the title of bishop, but do all things
without him. Now such persons seem to me to be not possessed of a good
conscience, seeing they are not stedfastly gathered together according
to the commandment.
LONGER.
It is fitting, then, not only to be called Christians, but to be so in
reality. For it is not the being called so, but the being really so,
that renders a man blessed. To those who indeed talk of the bishop, but
do all things without him, will He who is the true and first Bishop, and
the only High Priest by nature, declare, “Why call ye me Lord, Lord, and
do not the things which I say?”[921] For such persons seem to me not
possessed of a good conscience, but to be simply dissemblers and
hypocrites.
CHAP. V.—_Death is the fate of all such._
SHORTER.
Seeing, then, all things have an end, these two things are
simultaneously set before us—death and life; and every one shall go unto
his own place. For as there are two kinds of coins, the one of God, the
other of the world, and each of these has its special character stamped
upon it, [so is it also here.][922] The unbelieving are of this world;
but the believing have, in love, the character of God the Father by
Jesus Christ, by whom, if we are not in readiness to die into His
passion,[923] His life is not in us.
LONGER.
Seeing, then, all things have an end, and there is set before us life
upon our observance [of God’s precepts], but death as the result of
disobedience, and every one, according to the choice he makes, shall go
to his own place, let us flee from death, and make choice of life. For I
remark, that two different characters are found among men—the one true
coin, the other spurious. The truly devout man is the right kind of
coin, stamped by God Himself. The ungodly man, again, is false coin,
unlawful, spurious, counterfeit, wrought not by God, but by the devil. I
do not mean to say that there are two different human natures, but that
there is one humanity, sometimes belonging to God, and sometimes to the
devil. If any one is truly religious, he is a man of God; but if he is
irreligious, he is a man of the devil, made such, not by nature, but by
his own choice. The unbelieving bear the image of the prince of
wickedness. The believing possess the image of their Prince, God the
Father, and Jesus Christ, through whom, if we are not in readiness to
die for the truth into His passion,[924] His life is not in us.
CHAP. VI.—_Preserve harmony._
SHORTER.
Since therefore I have, in the persons before mentioned, beheld the
whole multitude of you in faith and love, I exhort you to study to do
all things with a divine harmony,[925] while your bishop presides in the
place of God, and your presbyters in the place of the assembly of the
apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ, who was with the Father
before the beginning of time,[926] and in the end was revealed. Do ye
all then, imitating the same divine conduct,[927] pay respect to one
another, and let no one look upon his neighbour after the flesh, but do
ye continually love each other in Jesus Christ. Let nothing exist among
you that may divide you; but be ye united with your bishop, and those
that preside over you, as a type and evidence of your immortality.[928]
LONGER.
Since therefore I have, in the persons before mentioned, beheld the
whole multitude of you in faith and love, I exhort you to study to do
all things with a divine harmony,[929] while your bishop presides in the
place of God, and your presbyters in the place of the assembly of the
apostles, along with your deacons, who are most dear to me, and are
entrusted with the ministry of Jesus Christ. He, being begotten by the
Father before the beginning of time,[930] was God the Word, the
only-begotten Son, and remains the same for ever; for “of His kingdom
there shall be no end,”[931] says Daniel the prophet. Let us all
therefore love one another in harmony, and let no one look upon his
neighbour according to the flesh, but in Christ Jesus. Let nothing exist
among you which may divide you; but be ye united with your bishop, being
through him subject to God in Christ.
CHAP. VII.—_Do nothing without the bishop and presbyters._
SHORTER.
As therefore the Lord did nothing without the Father, being united to
Him, neither by Himself nor by the apostles, so neither do ye anything
without the bishop and presbyters. Neither endeavour that anything
appear reasonable and proper to yourselves apart; but being come
together into the same place, let there be one prayer, one supplication,
one mind, one hope, in love and in joy undefiled. There is one Jesus
Christ, than whom nothing is more excellent. Do ye therefore all run
together as into one temple of God, as to one altar, as to one Jesus
Christ, who came forth from one Father, and is with and has gone to one.
LONGER.
As therefore the Lord does nothing without the Father, for says He, “I
can of mine own self do nothing,”[932] so do ye, neither presbyter, nor
deacon, nor layman, do anything without the bishop. Nor let anything
appear commendable to you which is destitute of his approval.[933] For
every such thing is sinful, and opposed [to the will of] God. Do ye all
come together into the same place for prayer. Let there be one common
supplication, one mind, one hope, with faith unblameable in Christ
Jesus, than which nothing is more excellent. Do ye all, as one man, run
together into the temple of God, as unto one altar, to one Jesus Christ,
the High Priest of the unbegotten God.
CHAP. VIII.—_Caution against false doctrines._
SHORTER.
Be not deceived with strange doctrines, nor with old fables, which are
unprofitable. For if we still live according to the Jewish law, we
acknowledge that we have not received grace. For the divinest prophets
lived according to Christ Jesus. On this account also they were
persecuted, being inspired by His grace to fully convince the
unbelieving that there is one God, who has manifested Himself by Jesus
Christ His Son, who is His eternal Word, not proceeding forth from
silence,[934] and who in all things pleased Him that sent Him.
LONGER.
Be not deceived with strange doctrines, “nor give heed to fables and
endless genealogies,”[935] and things in which the Jews make their
boast. “Old things are passed away: behold, all things have become
new.”[936] For if we still live according to the Jewish law, and the
circumcision of the flesh, we deny that we have received grace. For the
divinest prophets lived according to Jesus Christ. On this account also
they were persecuted, being inspired by grace to fully convince the
unbelieving that there is one God, the Almighty, who has manifested
Himself by Jesus Christ His Son, who is His Word, not spoken, but
essential. For He is not the voice of an articulate utterance, but a
substance begotten by divine power, who has in all things pleased Him
that sent Him.[937]
CHAP. IX.—_Let us live with Christ._
SHORTER.
If, therefore, those who were brought up in the ancient order of
things[938] have come to the possession of a new[939] hope, no longer
observing the Sabbath, but living in the observance[940] of the Lord’s
day, on which also our life has sprung up again by Him and by His
death—whom some deny, by which mystery we have obtained faith,[941] and
therefore endure, that we may be found the disciples of Jesus Christ,
our only Master—how shall we be able to live apart from Him, whose
disciples the prophets themselves in the Spirit did wait for Him as
their Teacher? And therefore He whom they rightly waited for, being
come, raised them from the dead.[942]
LONGER.
If, then, those who were conversant with the ancient Scriptures came to
newness of hope, expecting the coming of Christ, as the Lord teaches us
when He says, “If ye had believed Moses, ye would have believed me, for
he wrote of me;”[943] and again, “Your father Abraham rejoiced to see my
day, and he saw it, and was glad; for before Abraham was, I am;”[944]
how shall we be able to live without Him? The prophets were His
servants, and foresaw Him by the Spirit, and waited for Him as their
Teacher, and expected Him as their Lord and Saviour, saying, “He will
come and save us.”[945] Let us therefore no longer keep the Sabbath
after the Jewish manner, and rejoice in days of idleness; for “he that
does not work, let him not eat.”[946] For say the [holy] oracles, “In
the sweat of thy face shalt thou eat thy bread.”[947] But let every one
of you keep the Sabbath after a spiritual manner, rejoicing in
meditation on the law, not in relaxation of the body, admiring the
workmanship of God, and not eating things prepared the day before, nor
using lukewarm drinks, and walking within a prescribed space, nor
finding delight in dancing and plaudits which have no sense in
them.[948] And after the observance of the Sabbath, let every friend of
Christ keep the Lord’s day as a festival, the resurrection-day, the
queen and chief of all the days [of the week]. Looking forward to this,
the prophet declared, “To the end, for the eighth day,”[949] on which
our life both sprang up again, and the victory over death was obtained
in Christ, whom the children of perdition, the enemies of the Saviour,
deny, “whose god is their belly, who mind earthly things,”[950] who are
“lovers of pleasure, and not lovers of God, having a form of godliness,
but denying the power thereof.”[951] These make merchandise of Christ,
corrupting His word, and giving up Jesus to sale: they are corrupters of
women, and covetous of other men’s possessions, swallowing up
wealth[952] insatiably; from whom may ye be delivered by the mercy of
God through our Lord Jesus Christ!
CHAP. X.—_Beware of Judaizing._
SHORTER.
Let us not, therefore, be insensible to His kindness. For were He to
reward us according to our works, we should cease to be. Therefore,
having become His disciples, let us learn to live according to the
principles of Christianity.[953] For whosoever is called by any other
name besides this, is not of God. Lay aside, therefore, the evil, the
old, the sour leaven, and be ye changed into the new leaven, which is
Jesus Christ. Be ye salted in Him, lest any one among you should be
corrupted, since by your savour ye shall be convicted. It is absurd to
profess[954] Christ Jesus, and to Judaize. For Christianity did not
embrace[955] Judaism, but Judaism Christianity, that so every tongue
which believeth might be gathered together to God.
LONGER.
Let us not, therefore, be insensible to His kindness. For were He to
reward us according to our works, we should cease to be. For “if Thou,
Lord, shalt mark iniquities, O Lord, who shall stand?”[956] Let us
therefore prove ourselves worthy of that name which we have received.
For whosoever is called by any other name besides this, he is not of
God; for he has not received the prophecy which speaks thus concerning
us: “The people shall be called by a new name, which the Lord shall name
them, and shall be a holy people.”[957] This was first fulfilled in
Syria; for “the disciples were called Christians at Antioch,”[958] when
Paul and Peter were laying the foundations of the church. Lay aside,
therefore, the evil, the old, the corrupt leaven,[959] and be ye changed
into the new leaven of grace. Abide in Christ, that the stranger[960]
may not have dominion over you. It is absurd to speak of Jesus Christ
with the tongue, and to cherish in the mind a Judaism which has now come
to an end. For where there is Christianity there cannot be Judaism. For
Christ is one, in whom every nation that believes, and every tongue that
confesses, is gathered unto God. And those that were of a stony heart
have become the children of Abraham, the friend of God;[961] and in his
seed all those have been blessed[962] who were ordained to eternal
life[963] in Christ.
CHAP. XI.—_I write these things to warn you._
SHORTER.
These things [I address to you], my beloved, not that I know any of you
to be in such a state;[964] but, as less than any of you, I desire to
guard you beforehand, that ye fall not upon the hooks of vain doctrine,
but that ye attain to full assurance in regard to the birth, and
passion, and resurrection which took place in the time of the government
of Pontius Pilate, being truly and certainly accomplished by Jesus
Christ, who is our hope,[965] from which may no one of you ever be
turned aside.
LONGER.
These things [I address to you], my beloved, not that I know any of you
to be in such a state;[966] but, as less than any of you, I desire to
guard you beforehand, that ye fall not upon the hooks of vain doctrine,
but that you may rather attain to a full assurance in Christ, who was
begotten by the Father before all ages, but was afterwards born of the
Virgin Mary without any intercourse with man. He also lived a holy life,
and healed every kind of sickness and disease among the people, and
wrought signs and wonders for the benefit of men; and to those who had
fallen into the error of polytheism He made known the one and only true
God, His Father, and underwent the passion, and endured the cross at the
hands of the Christ-killing Jews, under Pontius Pilate the governor and
Herod the king. He also died, and rose again, and ascended into the
heavens to Him that sent Him, and is sat down at His right hand, and
shall come at the end of the world, with His Father’s glory, to judge
the living and the dead, and to render to every one according to his
works.[967] He who knows these things with a full assurance, and
believes them, is happy; even as ye are now the lovers of God and of
Christ, in the full assurance of our hope, from which may no one of
us[968] ever be turned aside!
CHAP. XII.—_Ye are superior to me._
SHORTER.
May I enjoy you in all respects, if indeed I be worthy! For though I am
bound, I am not worthy to be compared to any of you that are at liberty.
I know that ye are not puffed up, for ye have Jesus Christ in
yourselves. And all the more when I commend you, I know that ye cherish
modesty[969] of spirit; as it is written, “The righteous man is his own
accuser.”[970]
LONGER.
May I enjoy you in all respects, if indeed I be worthy! For though I am
bound, I am not worthy to be compared to one of you that are at liberty.
I know that ye are not puffed up, for ye have Jesus in yourselves. And
all the more when I commend you, I know that ye cherish modesty[971] of
spirit; as it is written, “The righteous man is his own accuser;”[972]
and again, “Declare thou first thine iniquities, that thou mayest be
justified;”[973] and again, “When ye shall have done all things that are
commanded you, say, We are unprofitable servants;”[974] “for that which
is highly esteemed among men is abomination in the sight of God.”[975]
For says [the Scripture], “God be merciful to me a sinner.”[976]
Therefore those great ones, Abraham and Job,[977] styled themselves
“dust and ashes”[978] before God. And David says, “Who am I before Thee,
O Lord, that Thou hast glorified me hitherto?”[979] And Moses, who was
“the meekest of all men,”[980] saith to God, “I am of a feeble voice,
and of a slow tongue.”[981] Be ye therefore also of a humble spirit,
that ye may be exalted; for “he that abaseth himself shall be exalted,
and he that exalteth himself shall be abased.”[982]
CHAP. XIII.—_Be established in faith and unity._
SHORTER.
Study, therefore, to be established in the doctrines of the Lord and the
apostles, that so all things, whatsoever ye do, may prosper both in the
flesh and spirit; in faith and love; in the Son, and in the Father, and
in the Spirit; in the beginning and in the end; with your most admirable
bishop, and the well-compacted spiritual crown of your presbytery, and
the deacons who are according to God. Be ye subject to the bishop, and
to one another, as Jesus Christ to the Father, according to the flesh,
and the apostles to Christ, and to the Father, and to the Spirit; that
so there may be a union both fleshly and spiritual.
LONGER.
Study, therefore, to be established in the doctrines of the Lord and the
apostles, that so all things, whatsoever ye do, may prosper, both in the
flesh and spirit, in faith and love, with your most admirable bishop,
and the well-compacted[983] spiritual crown of your presbytery, and the
deacons who are according to God. Be ye subject to the bishop, and to
one another, as Christ to the Father, that there may be a unity
according to God among you.
CHAP. XIV.—_Your prayers requested._
SHORTER.
Knowing as I do that ye are full of God, I have but briefly exhorted
you. Be mindful of me in your prayers, that I may attain to God; and of
the church which is in Syria, whence I am not worthy to derive my name:
for I stand in need of your united prayer in God, and your love, that
the church which is in Syria may be deemed worthy of being
refreshed[984] by your church.
LONGER.
Knowing as I do that ye are full of all good, I have but briefly
exhorted you in the love of Jesus Christ. Be mindful of me in your
prayers, that I may attain to God; and of the church which is in Syria,
of whom I am not worthy to be called bishop. For I stand in need of your
united prayer in God, and of your love, that the church which is in
Syria may be deemed worthy, by your good order, of being edified[985] in
Christ.
CHAP. XV.—_Salutations._
SHORTER.
The Ephesians from Smyrna (whence I also write to you), who are here for
the glory of God, as ye also are, who have in all things refreshed me,
salute you, along with Polycarp, the bishop of the Smyrnæans. The rest
of the churches, in honour of Jesus Christ, also salute you. Fare ye
well in the harmony of God, ye who have obtained the inseparable Spirit,
who is Jesus Christ.
LONGER.
The Ephesians from Smyrna (whence I also write to you), who are here for
the glory of God, as ye also are, who have in all things refreshed me,
salute you, as does also Polycarp. The rest of the churches, in honour
of Jesus Christ, also salute you. Fare ye well in harmony, ye who have
obtained the inseparable Spirit, in Christ Jesus, by the will of God.
Footnote 890:
Literally, “according to God.”
Footnote 891:
Literally, “of the most God-becoming name,” referring either to the
appellation “Theophorus,” or to that of “martyr” or “confessor.”
Footnote 892:
Literally, “according to God.”
Footnote 893:
1 Tim. iv. 10.
Footnote 894:
Comp. Gal. iv. 9.
Footnote 895:
1 Cor. x. 13.
Footnote 896:
The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.
Footnote 897:
Literally, “worthy of God.”
Footnote 898:
Literally, “worthy of God.”
Footnote 899:
Literally, “whom may I enjoy.”
Footnote 900:
The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.
Footnote 901:
Literally, “to use the age of your bishop.”
Footnote 902:
Literally, “according to.”
Footnote 903:
Literally, “youthful condition.”
Footnote 904:
Literally, “to flesh.”
Footnote 905:
Job xxxii. 8, 9.
Footnote 906:
Dan. xiii. (Apoc.).
Footnote 907:
1 Sam. iii. 1.
Footnote 908:
Jer. i. 7.
Footnote 909:
1 Kings iii. 16.
Footnote 910:
2 Kings xxii. xxiii.
Footnote 911:
Dan. xiii. 52 (Apoc.).
Footnote 912:
1 Tim. iv. 12.
Footnote 913:
1 Sam. viii. 7.
Footnote 914:
Ex. xvi. 8.
Footnote 915:
Num. xvi. 1.
Footnote 916:
Num. xvi. 31.
Footnote 917:
2 Sam. xviii. 14.
Footnote 918:
Sheba is referred to under this name: see 2 Sam. xx. 22.
Footnote 919:
2 Chron. xxvi. 20.
Footnote 920:
1 Sam. xiii. 11.
Footnote 921:
Luke vi. 46.
Footnote 922:
The apodosis is wanting in the original, and some prefer finding it in
the following sentence.
Footnote 923:
Or, “after the likeness of His passion.”
Footnote 924: