Or, “after the likeness of His passion.”

Footnote 925:

Literally, “in harmony of God.”

Footnote 926:

Literally, “before the ages.”

Footnote 927:

Literally, “receiving the like manners of God.”

Footnote 928:

The meaning is here doubtful.

Footnote 929:

Literally, “in harmony of God.”

Footnote 930:

Literally, “before the ages.”

Footnote 931:

Dan. ii. 44, vii. 14, 27.

Footnote 932:

John v. 30.

Footnote 933:

Or, “contrary to his judgment.”

Footnote 934:

Some have argued that the Gnostic Σιγή, _silence_, is here referred

to, and have consequently inferred that this epistle could not have

been written by Ignatius.

Footnote 935:

1 Tim. i. 4.

Footnote 936:

2 Cor. v. 17.

Footnote 937:

Some read ὑποστήσαντι, “that gave Him His _hypostasis_, or substance.”

Footnote 938:

Literally, “in old things.”

Footnote 939:

Or, “newness of.”

Footnote 940:

Or, “according to.”

Footnote 941:

Literally, “we have received to believe.”

Footnote 942:

Comp. Matt. xxvii. 52.

Footnote 943:

John v. 46.

Footnote 944:

John viii. 56, 58.

Footnote 945:

Isa. xxxv. 4.

Footnote 946:

2 Thess. iii. 10.

Footnote 947:

Gen. iii. 19.

Footnote 948:

Reference is here made to well-known Jewish opinions and practices

with respect to the Sabbath. The Talmud fixes 2000 cubits as the space

lawful to be traversed. Philo (_De Therap._) refers to the dancing,

etc.

Footnote 949:

Ps. vi. xii. (inscrip.).

Footnote 950:

Phil. iii. 18, 19.

Footnote 951:

Tim. iii. 4.

Footnote 952:

Literally, “whirlpools of wealth.”

Footnote 953:

Literally, “according to Christianity.”

Footnote 954:

Some read, “to name.”

Footnote 955:

Literally, “believe into,” merge into.

Footnote 956:

Ps. cxxx. 3.

Footnote 957:

Isa. lxii. 2, 12.

Footnote 958:

Acts xi. 26.

Footnote 959:

1 Cor. v. 7.

Footnote 960:

Or, “enemy.”

Footnote 961:

Matt. iii. 9; Isa. xli. 8; James ii. 23. Some read, “children of God,

friends of Abraham.”

Footnote 962:

Gen. xxviii. 14.

Footnote 963:

Acts xiii. 48.

Footnote 964:

_i.e._ addicted to the error of Judaizing.

Footnote 965:

1 Tim. i. 1.

Footnote 966:

_i.e._ addicted to the error of Judaizing.

Footnote 967:

2 Tim. iv. 1; Rom. ii. 6.

Footnote 968:

Some read, “of you.”

Footnote 969:

Literally, “are reverent.”

Footnote 970:

Prov. xviii. 17 (LXX.).

Footnote 971:

Literally, “are reverent.”

Footnote 972:

Prov. xviii. 17 (LXX.).

Footnote 973:

Isa. xliii. 26.

Footnote 974:

Luke xvii. 10.

Footnote 975:

Luke xvi. 15.

Footnote 976:

Luke xviii. 13.

Footnote 977:

Some read, “Jacob.”

Footnote 978:

Gen. xviii. 27; Job xxx. 19.

Footnote 979:

1 Chron. xvii. 16.

Footnote 980:

Num. xii. 3.

Footnote 981:

Ex. iv. 10.

Footnote 982:

Luke xiv. 11.

Footnote 983:

Literally, “well-woven.”

Footnote 984:

Literally, “of being sprinkled with dew.”

Footnote 985:

Literally, “of being fed as by a shepherd.”

THE EPISTLE OF IGNATIUS TO THE TRALLIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the holy church which is at

Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and

worthy of God, possessing peace through the flesh, and blood, and

passion of Jesus Christ, who is our hope, through our rising again to

Him,[986] which also I salute in its fulness,[987] and in the

apostolical character,[988] and wish abundance of happiness._

LONGER.

_Ignatius, who is also called Theophorus, to the holy church which is at

Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy

of God, possessing peace through the flesh and Spirit of Jesus Christ,

who is our hope, in His passion by the cross and death, and in His

resurrection, which also I salute in its fulness,[989] and in the

apostolical character,[990] and wish abundance of happiness._

CHAP. I.—_Acknowledgment of their excellence._

SHORTER.

I know that ye possess an unblameable and sincere mind in patience, and

that not only in present practice,[991] but according to inherent

nature, as Polybius your bishop has shown me, who has come to Smyrna by

the will of God and Jesus Christ, and so sympathized in the joy which I

who am bound in Christ Jesus possess, that I beheld your whole multitude

in him. Having therefore received through him the testimony of your

good-will, according to God, I gloried to find you, as I knew you were,

the followers of God.

LONGER.

I know that ye possess an unblameable and sincere mind in patience, and

that not only for present use,[992] but as a permanent possession, as

Polybius your bishop has shown me, who has come to Smyrna by the will of

God the Father, and the Lord Jesus Christ, His Son, with the

co-operation of the Spirit, and so sympathized in the joy which I, who

am bound in Christ Jesus, possess, that I beheld your whole multitude in

Him. Having therefore received through him the testimony of your

good-will according to God, I gloried to find that you were the

followers of Jesus Christ the Saviour.

CHAP. II.—_Be subject to the bishop, etc._

SHORTER.

For, since ye are subject to the bishop as to Jesus Christ, ye appear to

me to live not after the manner of men, but according to Jesus Christ,

who died for us, in order, by believing in His death, ye may escape from

death. It is therefore necessary that, as ye indeed do, so without the

bishop ye should do nothing, but should also be subject to the

presbytery, as to the apostle of Jesus Christ, who is our hope, in whom,

if we live, we shall [at last] be found. It is fitting also that the

deacons, as being [the ministers] of the mysteries of Jesus Christ,

should in every respect be pleasing to all.[993] For they are not

ministers of meat and drink, but servants of the church of God. They are

bound, therefore, to avoid all grounds of accusation [against them], as

they would do fire.

LONGER.

Be ye subject to the bishop as to the Lord, for “he watches for your

souls, as one that shall give account to God.”[994] Wherefore also, ye

appear to me to live not after the manner of men, but according to Jesus

Christ, who died for us, in order that, by believing in His death, ye

may by baptism be made partakers of His resurrection. It is therefore

necessary, whatsoever things ye do, to do nothing without the bishop.

And be ye subject also to the presbytery, as to the apostles of Jesus

Christ, who is our hope, in whom, if we live, we shall be found in Him.

It behoves you also, in every way, to please the deacons, who are

[ministers] of the mysteries of Christ Jesus; for they are not ministers

of meat and drink, but servants of the church of God. They are bound,

therefore, to avoid all grounds of accusation [against them], as they

would a burning fire. Let them, then, prove themselves to be such.

CHAP. III.—_Honour the deacons, etc._

SHORTER.

In like manner, let all reverence the deacons as an appointment[995] of

Jesus Christ, and the bishop as Jesus Christ, who is the Son of the

Father, and the presbyters as the sanhedrim of God, and assembly of the

apostles. Apart from these, there is no church.[996] Concerning all

this, I am persuaded that ye are of the same opinion. For I have

received the manifestation[997] of your love, and still have it with me,

in your bishop, whose very appearance is highly instructive,[998] and

his meekness of itself a power; whom I imagine even the ungodly must

reverence, seeing they are[999] also pleased that I do not spare myself.

But shall I, when permitted to write on this point, reach such a height

of self-esteem, that though being a condemned[1000] man, I should issue

commands to you as if I were an apostle?

LONGER.

And do ye reverence them as Christ Jesus, of whose place they are the

keepers, even as the bishop is the representative of the Father of all

things, and the presbyters are the sanhedrim of God, and assembly[1001]

of the apostles of Christ. Apart from these there is no elect church, no

congregation of holy ones, no assembly of saints. I am persuaded that ye

also are of this opinion. For I have received the manifestation[1002] of

your love, and still have it with me, in your bishop, whose very

appearance is highly instructive, and his meekness of itself a power;

whom I imagine even the ungodly must reverence. Loving you as I do, I

avoid writing in any severer strain to you, that I may not seem harsh to

any, or wanting [in tenderness]. I am indeed bound for the sake of

Christ, but I am not yet worthy of Christ. But when I am perfected,

perhaps I shall then become so. I do not issue orders like an apostle.

CHAP. IV.—_I have need of humility._

SHORTER.

I have great knowledge in God,[1003] but I restrain myself, lest I

should perish through boasting. For now it is needful for me to be the

more fearful, and not give heed to those that puff me up. For they that

speak to me [in the way of commendation] scourge me. For I do indeed

desire to suffer, but I know not if I be worthy to do so. For this

longing, though it is not manifest to many, all the more vehemently

assails me.[1004] I therefore have need of meekness, by which the prince

of this world is brought to nought.

LONGER.

But I measure myself, that I may not perish through boasting: but it is

good to glory in the Lord.[1005] And even though I were

established[1006] in things pertaining to God, yet then would it befit

me to be the more fearful, and not give heed to those that vainly puff

me up. For those that commend me scourge me. [I do indeed desire to

suffer[1007]], but I know not if I be worthy to do so. For the envy of

the wicked one is not visible to many, but it wars against me. I

therefore have need of meekness, by which the devil, the prince of this

world, is brought to nought.

CHAP. V.—_I will not teach you profound doctrines._

SHORTER.

Am I not able to write to you of heavenly things? But I fear to do so,

lest I should inflict injury on you who are but babes [in Christ].

Pardon me in this respect, lest, as not being able to receive [such

doctrines], ye should be strangled by them. For even I, though I am

bound [for Christ], yet am not on that account able to understand

heavenly things, and the places[1008] of the angels, and their

gatherings under their respective princes, things visible and invisible.

Without reference to such abstruse subjects, I am still but a learner

[in other respects[1009]]; for many things are wanting to us, that we

come not short of God.

LONGER.

For might[1010] not I write to you things more full of mystery? But I

fear to do so, lest I should inflict injury on you who are but babes [in

Christ]. Pardon me in this respect, lest, as not being able to receive

their weighty import,[1011] ye should be strangled by them. For even I,

though I am bound [for Christ], and am able to understand heavenly

things, the angelic orders, and the different sorts[1012] of angels and

hosts, the distinctions between powers and dominions, and the

diversities between thrones and authorities, the mightiness of the Æons,

and the pre-eminence of the cherubim and seraphim, the sublimity of the

spirit, the kingdom of the Lord, and above all, the incomparable majesty

of Almighty God—though I am acquainted with these things, yet am I not

therefore by any means perfect; nor am I such a disciple as Paul or

Peter. For many things are yet wanting to me, that I may not fall short

of God.

CHAP. VI.—_Abstain from the poison of heretics._

SHORTER.

I therefore, yet not I, but the love of Jesus Christ, entreat you that

ye use Christian nourishment only, and abstain from herbage of a

different kind; I mean heresy. For those[1013] [that are given to this]

mix[1014] up Jesus Christ with their own poison, speaking things which

are unworthy of credit, like those who administer a deadly drug in sweet

wine, which he who is ignorant of does greedily[1015] take, with a fatal

pleasure,[1016] leading to his own death.

LONGER.

I therefore, yet not I, but the love of Jesus Christ, “entreat you that

ye all speak the same thing, and that there be no divisions among you;

but that ye be perfectly joined together in the same mind, and in the

same judgment.”[1017] For there are some vain talkers[1018] and

deceivers, not Christians, but Christ-betrayers,[1019] bearing about the

name of Christ in deceit, and “corrupting the word”[1020] of the gospel;

while they intermix the poison of their deceit with their persuasive

talk,[1021] as if they mingled aconite with sweet wine, that so he who

drinks, being deceived in his taste by the very great sweetness of the

draught, may incautiously meet with his death. One of the ancients gives

us this advice, “Let no man be called good who mixes good with

evil.”[1022] For they speak of Christ, not that they may preach Christ,

but that they may reject Christ; and they speak[1023] of the law, not

that they may establish the law, but that they may proclaim things

contrary to it. For they alienate Christ from the Father, and the law

from Christ. They also calumniate His being born of the Virgin; they are

ashamed of His cross; they deny His passion; and they do not believe His

resurrection. They introduce God as a Being unknown; they suppose Christ

to be unbegotten; and as to the Spirit, they do not admit that He

exists. Some of them say that the Son is a mere man, and that the

Father, Son, and Holy Spirit are but the same person, and that the

creation is the work of God, not by Christ, but by some other strange

power.

CHAP. VII.—_The same continued._

SHORTER.

Be on your guard, therefore, against such persons. And this will be the

case with you if you are not puffed up, and continue in intimate union

with[1024] Jesus Christ our God, and the bishop, and the enactments of

the apostles. He that is within the altar is pure, but[1025] he that is

without is not pure; that is, he who does anything apart from the

bishop, and presbytery, and deacons,[1026] such a man is not pure in his

conscience.

LONGER.

Be on your guard, therefore, against such persons, that ye admit not of

a snare for your own souls. And act so that your life shall be without

offence to all men, lest ye become as “a snare upon a watch-tower, and

as a net which is spread out.”[1027] For “he that does not heal himself

in his own works, is the brother of him that destroys himself.”[1028]

If, therefore, ye also put away conceit, arrogance, disdain, and

haughtiness, it will be your privilege to be inseparably united to God,

for “He is nigh unto those that fear Him.”[1029] And says He, “Upon whom

will I look, but upon him that is humble and quiet, and that trembles at

my words?”[1030] And do ye also reverence your bishop as Christ Himself,

according as the blessed apostles have enjoined you. He that is within

the altar is pure, wherefore also he is obedient to the bishop and

presbyters; but he that is without is one that does anything apart from

the bishop, the presbyters, and the deacons. Such a person is defiled in

his conscience, and is worse than an infidel. For what is the bishop but

one who beyond all others possesses all power and authority, so far as

it is possible for a man to possess it, who according to his ability has

been made an imitator of the Christ of God?[1031] And what is the

presbytery but a sacred assembly, the counsellors and assessors of the

bishop? And what are the deacons but imitators of the angelic

powers,[1032] fulfilling a pure and blameless ministry unto him, as the

holy Stephen did to the blessed James, Timothy and Linus to Paul,

Anencletus and Clement to Peter? He, therefore, that will not yield

obedience to such, must needs be one utterly without God, an impious man

who despises Christ, and depreciates His appointments.

CHAP. VIII.—_Be on your guard against the snares of the devil._

SHORTER.

Not that I know there is anything of this kind among you; but I put you

on your guard, inasmuch as I love you greatly, and foresee the snares of

the devil. Wherefore, clothing[1033] yourselves with meekness, be ye

renewed[1034] in faith, that is the flesh of the Lord, and in love, that

is the blood of Jesus Christ. Let no one of you cherish any grudge

against his neighbour. Give no occasion to the Gentiles, lest by means

of a few foolish men the whole multitude [of those that believe] in God

be evil spoken of. For, “Woe to him by whose vanity my name is

blasphemed among any.”[1035]

LONGER.

Now I write these things unto you, not that I know there are any such

persons among you; nay, indeed I hope that God will never permit any

such report to reach my ears, He “who spared not His Son for the sake of

His holy church.”[1036] But foreseeing the snares of the wicked one, I

arm you beforehand by my admonitions, as my beloved and faithful

children in Christ, furnishing you with the means of protection[1037]

against the deadly disease of unruly men, by which do ye flee from the

disease[1038] [referred to] by the good-will of Christ our Lord. Do ye

therefore, clothing[1039] yourselves with meekness, become the imitators

of His sufferings, and of His love, wherewith[1040] He loved us when He

gave Himself a ransom[1041] for us, that He might cleanse us by His

blood from our old ungodliness, and bestow life on us when we were

almost on the point of perishing through the depravity that was in us.

Let no one of you, therefore, cherish any grudge against his neighbour.

For says our Lord, “Forgive, and it shall be forgiven unto you.”[1042]

Give no occasion to the Gentiles, lest “by means of a few foolish men

the word and doctrine [of Christ] be blasphemed.”[1043] For says the

prophet, as in the person of God, “Woe to him by whom my name is

blasphemed among the Gentiles.”[1044]

CHAP. IX.—_Reference to the history of Christ._

SHORTER.

Stop your ears, therefore, when any one speaks to you at variance

with[1045] Jesus Christ, who was descended from David, and was also of

Mary; who was truly born, and did eat and drink. He was truly persecuted

under Pontius Pilate; He was truly crucified, and [truly] died, in the

sight of beings in heaven, and on earth, and under the earth. He was

also truly raised from the dead, His Father quickening Him, even as

after the same manner His Father will so raise up us who believe in Him

by Christ Jesus, apart from whom we do not possess the true life.

LONGER.

Stop your ears, therefore, when any one speaks to you at variance

with[1046] Jesus Christ, the Son of God, who was descended from David,

and was also of Mary; who was truly begotten of God and of the Virgin,

but not after the same manner. For indeed God and man are not the same.

He truly assumed a body; for “the Word was made flesh,”[1047] and lived

upon earth without sin. For says He, “Which of you convicteth me of

sin?”[1048] He did in reality both eat and drink. He was crucified and

died under Pontius Pilate. He really, and not merely in appearance, was

crucified, and died, in the sight of beings in heaven, and on earth, and

under the earth. By those in heaven I mean such as are possessed of

incorporeal natures; by those on earth, the Jews and Romans, and such

persons as were present at that time when the Lord was crucified; and by

those under the earth, the multitude that arose along with the Lord. For

says the Scripture, “Many bodies of the saints that slept arose,”[1049]

their graves being opened. He descended, indeed, into Hades alone, but

He arose accompanied by a multitude; and rent asunder that means[1050]

of separation which had existed from the beginning of the world, and

cast down its partition-wall. He also rose again in three days, the

Father raising Him up; and after spending forty days with the apostles,

He was received up to the Father, and “sat down at His right hand,

expecting till His enemies are placed under His feet.”[1051] On the day

of the preparation, then, at the third hour, He received the sentence

from Pilate, the Father permitting that to happen; at the sixth hour He

was crucified; at the ninth hour He gave up the ghost; and before sunset

He was buried.[1052] During the Sabbath He continued under the earth in

the tomb in which Joseph of Arimathæa had laid Him. At the dawning of

the Lord’s day He arose from the dead, according to what was spoken by

Himself, “As Jonah was three days and three nights in the whale’s belly,

so shall the Son of man also be three days and three nights in the heart

of the earth.”[1053] The day of the preparation, then, comprises the

passion; the Sabbath embraces the burial; the Lord’s day contains the

resurrection.

CHAP. X.—_The reality of Christ’s passion._

SHORTER.

But if, as some that are without God, that is, the unbelieving, say,

that He only seemed to suffer (they themselves only seeming to exist),

then why am I in bonds? Why do I long to be exposed to[1054] the wild

beasts? Do I therefore die in vain?[1055] Am I not then guilty of

falsehood[1056] against [the cross of] the Lord?

LONGER.

But if, as some that are without God, that is, the unbelieving, say, He

became man in appearance [only], that He did not in reality take unto

Him a body, that He died in appearance [merely], and did not in very

deed suffer, then for what reason am I now in bonds, and long to be

exposed to[1057] the wild beasts? In such a case, I die in vain, and am

guilty of falsehood[1058] against the cross of the Lord. Then also does

the prophet in vain declare, “They shall look on Him whom they have

pierced, and mourn over themselves as over one beloved.”[1059] These

men, therefore, are not less unbelievers than were those that crucified

Him. But as for me, I do not place my hopes in one who died for me in

appearance, but in reality. For that which is false is quite abhorrent

to the truth. Mary then did truly conceive a body which had God

inhabiting it. And God the Word was truly born of the Virgin, having

clothed Himself with a body of like passions with our own. He who forms

all men in the womb, was Himself really in the womb, and made for

Himself a body of the seed of the Virgin, but without any intercourse of

man. He was carried in the womb, even as we are, for the usual period of

time; and was really born, as we also are; and was in reality nourished

with milk, and partook of common meat and drink, even as we do. And when

He had lived among men for thirty years, He was baptized by John, really

and not in appearance; and when He had preached the gospel three years,

and done signs and wonders, He who was Himself the Judge was judged by

the Jews, falsely so called, and by Pilate the governor; was scourged,

was smitten on the cheek, was spit upon; He wore a crown of thorns and a

purple robe; He was condemned: He was crucified in reality, and not in

appearance, not in imagination, not in deceit. He really died, and was

buried, and rose from the dead, even as He prayed in a certain place,

saying, “But do Thou, O Lord, raise me up again, and I shall recompense

them.”[1060] And the Father, who always hears Him,[1061] answered and

said, “Arise, O God, and judge the earth; for Thou shalt receive all the

heathen for Thine inheritance.”[1062] The Father, therefore, who raised

Him up, will also raise us up through Him, apart from whom no one will

attain to true life. For says He, “I am the life; he that believeth in

me, even though he die, shall live: and every one that liveth and

believeth in me, even though he die, shall live for ever.”[1063] Do ye

therefore flee from these ungodly heresies; for they are the inventions

of the devil, that serpent who was the author of evil, and who by means

of the woman deceived Adam, the father of our race.

CHAP. XI.—_Avoid the deadly errors of the Docetæ._

SHORTER.

Flee, therefore, those evil offshoots [of Satan], which produce

death-bearing fruit, whereof if any one tastes, he instantly dies. For

these men are not the planting of the Father. For if they were, they

would appear as branches of the cross, and their fruit would be

incorruptible. By it[1064] He calls you through His passion, as being

His members. The head, therefore, cannot be born by itself, without its

members; God, who is [the Saviour] Himself, having promised their

union.[1065]

LONGER.

Do ye also avoid those wicked offshoots of his,[1066] Simon his

first-born son, and Menander, and Basilides, and all his wicked mob of

followers,[1067] the worshippers of a man, whom also the prophet

Jeremiah pronounces accursed.[1068] Flee also the impure Nicolaitanes,

falsely so called,[1069] who are lovers of pleasure, and given to

calumnious speeches. Avoid also the children of the evil one, Theodotus

and Cleobulus, who produce death-bearing fruit, whereof if any one

tastes, he instantly dies, and that not a mere temporary death, but one

that shall endure for ever. These men are not the planting of the

Father, but are an accursed brood. And says the Lord, “Let every plant

which my heavenly Father has not planted be rooted up.”[1070] For if

they had been branches of the Father, they would not have been “enemies

of the cross of Christ,”[1071] but rather of those who “killed the Lord

of glory.”[1072] But now, by denying the cross, and being ashamed of the

passion, they cover the transgression of the Jews, those fighters

against God, those murderers of the Lord; for it were too little to

style them merely murderers of the prophets. But Christ invites you to

[share in] His immortality, by His passion and resurrection, inasmuch as

ye are His members.

CHAP. XII.—_Continue in unity and love._

SHORTER.

I salute you from Smyrna, together with the churches of God which are

with me, who have refreshed me in all things, both in the flesh and in

the spirit. My bonds, which I carry about with me for the sake of Jesus

Christ (praying that I may attain to God), exhort you. Continue in

harmony among yourselves, and in prayer with one another; for it becomes

every one of you, and especially the presbyters, to refresh the bishop,

to the honour of the Father, of Jesus Christ, and of the apostles. I

entreat you in love to hear me, that I may not, by having written, be a

testimony against you. And do ye also pray for me, who have need of your

love, along with the mercy of God, that I may be worthy of the lot for

which I am destined, and that I may not be found reprobate.

LONGER.

I salute you from Smyrna, together with. the churches of God which are

with me, whose rulers have refreshed me in every respect, both in the

flesh and in the spirit. My bonds, which I carry about with me for the

sake of Jesus Christ (praying that I may attain to God), exhort you.

Continue in harmony among yourselves, and in supplication; for it

becomes every one of you, and especially the presbyters, to refresh the

bishop, to the honour of the Father, and to the honour of Jesus Christ

and of the apostles. I entreat you in love to hear me, that I may not,

by having thus written, be a testimony against you. And do ye also pray

for me, who have need of your love, along with the mercy of God, that I

may be thought worthy to attain the lot for which I am now designed, and

that I may not be found reprobate.

CHAP. XIII.—_Conclusion._

SHORTER.

The love of the Smyrnæans and Ephesians salutes you. Remember in your

prayers the church which is in Syria, from which also I am not worthy to

receive my appellation, being the last[1073] of them. Fare ye well in

Jesus Christ, while ye continue subject to the bishop, as to the command

[of God], and in like manner to the presbytery. And do ye, every man,

love one another with an undivided heart. Let my spirit be

sanctified[1074] by yours, not only now, but also when I shall attain to

God. For I am as yet exposed to danger. But the Father is faithful in

Jesus Christ to fulfil both mine and your petitions: in whom may ye be

found unblameable.

LONGER.

The love of the Smyrnæans and Ephesians salutes you. Remember our church

which is in Syria, from which I am not worthy to receive my appellation,

being the last[1075] of those of that place. Fare ye well in the Lord

Jesus Christ, while ye continue subject to the bishop, and in like

manner to the presbyters and to the deacons. And do ye, every man, love

one another with an undivided heart. My spirit salutes you,[1076] not

only now, but also when I shall have attained to God; for I am as yet

exposed to danger. But the Father of Jesus Christ is faithful to fulfil

both mine and your petitions: in whom may we be found without spot. May

I have joy of you in the Lord.

Footnote 986:

Some render, “in the resurrection which is by Him.”

Footnote 987:

Either, “the whole members of the church,” or, “in the fulness of

blessing.”

Footnote 988:

Either, “as an apostle,” or, “in the apostolic form.”

Footnote 989:

Either, “the whole members of the church,” or, “in the fulness of

blessing.”

Footnote 990:

Either, “as an apostle,” or, “in the apostolic form.”

Footnote 991:

Literally, “not according to use, but according to nature.”

Footnote 992:

Literally, “not for use, but for a possession.”

Footnote 993:

It is doubtful whether this exhortation is addressed to the deacons or

people; whether the former are urged in all respects to please the

latter, or the latter in all points to be pleased with the former.

Footnote 994:

Heb. xiii. 17.

Footnote 995:

Literally, “commandment.” The text, which is faulty in the MS., has

been amended as above by Smith.

Footnote 996:

Literally, “no church is called.”

Footnote 997:

Or, “pattern.”

Footnote 998:

Literally, “great instruction.”

Footnote 999:

Some here follow a text similar to that of the longer recension.

Footnote 1000:

Both the text and meaning are here very doubtful; some follow the

reading of the longer recension.

Footnote 1001:

Or, “conjunction.”

Footnote 1002:

Or, “pattern.”

Footnote 1003:

Literally, “I know many things in God.”

Footnote 1004:

A different turn altogether is given to this passage in the longer

recension.

Footnote 1005:

1 Cor. i. 31.

Footnote 1006:

Or, “confirmed.”

Footnote 1007:

Omitted in the MS.

Footnote 1008:

Or, “stations.”

Footnote 1009:

Literally, “passing by this;” but both the text and meaning are very

doubtful.

Footnote 1010:

ἐβουλόμην apparently by mistake for ἐδυνάμην.

Footnote 1011:

Literally, “their force.”

Footnote 1012:

Or, “varieties of.”

Footnote 1013:

The ellipsis in the original is here very variously supplied.

Footnote 1014:

Literally, “interweave.”

Footnote 1015:

Or, “sweetly.”

Footnote 1016:

The construction is here difficult and doubtful.

Footnote 1017:

1 Cor. i. 10.

Footnote 1018:

Tit. i. 10.

Footnote 1019:

Literally, “Christ-sellers.”

Footnote 1020:

2 Cor. ii. 17.

Footnote 1021:

Literally, “sweet address.”

Footnote 1022:

_Apost. Constitutions_, vi. 13.

Footnote 1023:

Supplied from the old Latin version.

Footnote 1024:

Literally, “unseparated from.”

Footnote 1025:

This clause is inserted from the ancient Latin version.

Footnote 1026:

The text has “deacon.”

Footnote 1027:

Hos. v. 1.

Footnote 1028:

Prov. xviii. 9 (LXX.).

Footnote 1029:

Ps. lxxxv. 9.

Footnote 1030:

Isa. lxvi. 2.

Footnote 1031:

Some render, “being a resemblance according to the power of Christ.”

Footnote 1032:

Some read, “imitators of Christ, ministering to the bishop, as Christ

to the Father.”

Footnote 1033:

Literally, “taking up.”

Footnote 1034:

Or, “renew yourselves.”

Footnote 1035:

Isa. lii. 5.

Footnote 1036:

Rom. viii. 32.

Footnote 1037:

Literally, “making you drink beforehand what will preserve you.”

Footnote 1038:

Or, “from which disease.”

Footnote 1039:

Literally, “taking up.”

Footnote 1040:

Comp. Eph. ii. 4.

Footnote 1041:

Comp. 1 Tim. ii. 6.

Footnote 1042:

Matt. vi. 14.

Footnote 1043:

1 Tim. vi. 1; Tit. ii 5.

Footnote 1044:

Isa. lii. 5.

Footnote 1045:

Literally, “apart from.”

Footnote 1046:

Literally, “apart from.”

Footnote 1047:

John i. 14.

Footnote 1048:

John viii. 46.

Footnote 1049:

Matt. xxvii. 52.

Footnote 1050:

Literally, “hedge” or “fence.”

Footnote 1051:

Heb. x. 12, 13.

Footnote 1052:

Some read, “He was taken down from the cross, and laid in a new tomb.”

Footnote 1053:

Matt. xii. 40.

Footnote 1054:

Literally, “to fight with.”

Footnote 1055:

Some read this and the following clause affirmatively, instead of

interrogatively.

Footnote 1056:

The meaning is, that if they spoke the truth concerning the phantasmal

character of Christ’s death, then Ignatius was guilty of a practical

falsehood in suffering for what was false.

Footnote 1057:

Literally, “to fight with.”

Footnote 1058:

The meaning is, that if they spoke the truth concerning the phantasmal

character of Christ’s death, then Ignatius was guilty of a practical

falsehood in suffering for what was false.

Footnote 1059:

Zech. xii. 10.

Footnote 1060:

Ps. xli. 10.

Footnote 1061:

Comp. John xi. 42.

Footnote 1062:

Ps. lxxxii. 8.

Footnote 1063:

John xi. 25, 26.

Footnote 1064:

_i.e._ the cross.

Footnote 1065:

Both text and meaning are here doubtful.

Footnote 1066:

_i.e._ Satan’s.

Footnote 1067:

Literally, “loud, confused noise.”

Footnote 1068:

The Ebionites, who denied the divine nature of our Lord, are here

referred to.

Footnote 1069:

It seems to be here denied that Nicolas was the founder of this school

of heretics.

Footnote 1070:

Matt. xv. 13.

Footnote 1071:

Phil. iii. 18.

Footnote 1072:

1 Cor. ii. 8.

Footnote 1073:

_i.e._ the least.

Footnote 1074:

The shorter recension reads ἁγνίζετε, and the longer also hesitates

between this and ἀσπάζεται. With the former reading the meaning is

very obscure: it has been corrected as above to ἁγνίζηται.

Footnote 1075:

_i.e._ the least.

Footnote 1076:

The shorter recension reads ἁγνίζετε, and the longer also hesitates

between this and ἀσπάζεται. With the former reading the meaning is

very obscure: it has been corrected as above to ἁγνίζηται.

THE EPISTLE OF IGNATIUS TO THE ROMANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church which has

obtained mercy, through the majesty of the Most High Father, and Jesus

Christ, His only-begotten Son; the church which is beloved and

enlightened by the will of Him that willeth all things which are

according to the love of Jesus Christ our God, which also presides in

the place of the region of the Romans, worthy of God, worthy of honour,

worthy of the highest happiness, worthy of praise, worthy of obtaining

her every desire, worthy of being deemed holy,[1077] and which presides

over love, is named from Christ, and from the Father, which I also

salute in the name of Jesus Christ, the Son of the Father: to those who

are united, both according to the flesh and spirit, to every one of His

commandments; who are filled inseparably with the grace of God, and are

purified from every strange taint, [I wish] abundance of happiness

unblameably, in Jesus Christ our God._

LONGER.

_Ignatius, who is also called Theophorus, to the church which has

obtained mercy, through the majesty of the Most High God the Father, and

of Jesus Christ, His only-begotten Son; the church which is sanctified

and enlightened by the will of God, who formed all things that are

according to the faith and love of Jesus Christ, our God and Saviour;

the church which presides in the place of the region of the Romans, and

which is worthy of God, worthy of honour, worthy of the highest

happiness, worthy of praise, worthy of credit,[1078] worthy of being

deemed holy,[1079] and which presides over love, is named from Christ,

and from the Father, and is possessed of the Spirit, which I also salute

in the name of Almighty God, and of Jesus Christ His Son: to those who

are united, both according to the flesh and spirit, to every one of His

commandments, who are filled inseparably with all the grace of God, and

are purified from every strange taint, [I wish] abundance of happiness

unblameably, in God, even the Father, and our Lord Jesus Christ._

CHAP. I.—_As a prisoner, I hope to see you._

SHORTER.

Through prayer[1080] to God I have obtained the privilege of seeing your

most worthy faces,[1081] and have even[1082] been granted more than I

requested; for I hope as a prisoner in Christ Jesus to salute you, if

indeed it be the will of God that I be thought worthy of attaining unto

the end. For the beginning has been well ordered, if I may obtain grace

to cling to[1083] my lot without hindrance unto the end. For I am afraid

of your love,[1084] lest it should do me an injury. For it is easy for

you to accomplish what you please; but it is difficult for me to attain

to God, if ye spare me.

LONGER.

Through prayer to God I have obtained the privilege of seeing your most

worthy faces,[1085] even as I earnestly begged might be granted me; for

as a prisoner in Christ Jesus I hope to salute you, if indeed it be the

will [of God] that I be thought worthy of attaining unto the end. For

the beginning has been well ordered, if I may obtain grace to cling

to[1086] my lot without hindrance unto the end. For I am afraid of your

love,[1087] lest it should do me an injury. For it is easy for you to

accomplish what you please; but it is difficult for me to attain to God,

if ye do not spare me,[1088] under the pretence of carnal affection.

CHAP. II.—_Do not save me from martyrdom._

SHORTER.

For it is not my desire to act towards you as a man-pleaser,[1089] but

as pleasing God, even as also ye please Him. For neither shall I ever

have such [another] opportunity of attaining to God; nor will ye, if ye

shall now be silent, ever be entitled to[1090] the honour of a better

work. For if ye are silent concerning me, I shall become God’s; but if

you show your love to my flesh, I shall again have to run my race. Pray,

then, do not seek to confer any greater favour upon me than that I be

sacrificed to God while the altar is still prepared; that, being

gathered together in love, ye may sing praise to the Father, through

Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be

sent for[1091] from the east unto the west. It is good to set from the

world unto God, that I may rise again to Him.

LONGER.

For it is not my desire that ye should please men, but God, even as also

ye do please Him. For neither shall I ever hereafter have such an

opportunity of attaining to God; nor will ye, if ye shall now be silent,

ever be entitled to[1092] the honour of a better work. For if ye are

silent concerning me, I shall become God’s; but if ye show your love to

my flesh, I shall again have to run my race. Pray, then, do not seek to

confer any greater favour upon me than that I be sacrificed to God,

while the altar is still prepared; that, being gathered together in

love, ye may sing praise to the Father, through Christ Jesus, that God

has deemed me, the bishop of Syria, worthy to be sent for[1093] from the

east unto the west, and to become a martyr[1094] in behalf of His own

precious[1095] sufferings, so as to pass from the world to God, that I

may rise again unto Him.

CHAP. III.—_Pray rather that I may attain to martyrdom._

SHORTER.

Ye have never envied any one; ye have taught others. Now I desire that

those things may be confirmed [by your conduct], which in your

instructions ye enjoin [on others]. Only request in my behalf both

inward and outward strength, that I may not only speak, but [truly]

will; and that I may not merely be called a Christian, but really be

found to be one. For if I be truly found [a Christian], I may also be

called one, and be then deemed faithful, when I shall no longer appear

to the world. Nothing visible is eternal.[1096] “For the things which

are seen are temporal, but the things which are not seen are

eternal.”[1097] For our God, Jesus Christ, now that He is with[1098] the

Father, is all the more revealed [in His glory]. Christianity is not a

thing[1099] of silence only, but also of [manifest] greatness.

LONGER.

Ye have never envied any one; ye have taught others. Now I desire that

those things may be confirmed [by your conduct], which in your

instructions ye enjoin [on others]. Only request in my behalf both

inward and outward strength, that I may not only speak, but [truly]

will, so that I may not merely be called a Christian, but really found

to be one. For if I be truly found [a Christian], I may also be called

one, and be then deemed faithful, when I shall no longer appear to the

world. Nothing visible is eternal. “For the things which are seen are

temporal, but the things which are not seen are eternal.”[1100] The

Christian is not the result[1101] of persuasion, but of power.[1102]

When he is hated by the world, he is beloved of God. For says [the

Scripture], “If ye were of this world, the world would love its own; but

now ye are not of the world, but I have chosen you out of it: continue

in fellowship with me.”[1103]

CHAP. IV.—_Allow me to fall a prey to the wild beasts._

SHORTER.

I write to the churches, and impress on them all, that I shall willingly

die for God, unless ye hinder me. I beseech of you not to show an

unseasonable good-will towards me. Suffer me to become food for the wild

beasts, through whose instrumentality it will be granted me to attain to

God. I am the wheat of God, and let me be ground by the teeth of the

wild beasts, that I may be found the pure bread of Christ. Rather entice

the wild beasts, that they may become my tomb, and may leave nothing of

my body; so that when I have fallen asleep [in death], I may be no

trouble to any one. Then shall I truly be a disciple of Christ, when the

world shall not see so much as my body. Entreat Christ for me, that by

these instruments[1104] I may be found a sacrifice [to God]. I do not,

as Peter and Paul, issue commandments unto you. They were apostles; I am

but a condemned man: they were free,[1105] while I am, even until now, a

servant. But when I suffer, I shall be the freed-man of Jesus, and shall

rise again emancipated in Him. And now, being a prisoner, I learn not to

desire anything worldly or vain.

LONGER.

I write to all the churches, and impress on them all, that I shall

willingly die for God, unless ye hinder me. I beseech of you not to show

an unseasonable good-will towards me. Suffer me to become food for the

wild beasts, through whose instrumentality it will be granted me to

attain to God. I am the wheat of God, and am ground by the teeth of the

wild beasts, that I may be found the pure bread of God. Rather entice

the wild beasts, that they may become my tomb, and may leave nothing of

my body; so that when I have fallen asleep [in death], I may not be

found troublesome to any one. Then shall I be a true disciple of Jesus

Christ, when the world shall not see so much as my body. Entreat the

Lord for me, that by these instruments[1106] I may be found a sacrifice

to God. I do not, as Peter and Paul, issue commandments unto you. They

were apostles of Jesus Christ, but I am the very least [of believers]:

they were free,[1107] as the servants of God; while I am, even until

now, a servant. But when I suffer, I shall be the freed-man of Jesus

Christ, and shall rise again emancipated in Him. And now, being in bonds

for Him, I learn not to desire anything worldly or vain.

CHAP. V.—_I desire to die._

SHORTER.

From Syria even unto Rome I fight with beasts,[1108] both by land and

sea, both by night and day, being bound to ten leopards, I mean a band

of soldiers, who, even when they receive benefits,[1109] show themselves

all the worse. But I am the more instructed by their injuries [to act as

a disciple of Christ]; “yet am I not thereby justified.”[1110] May I

enjoy the wild beasts that are prepared for me; and I pray they may be

found eager to rush upon me, which also I will entice to devour me

speedily, and not deal with me as with some, whom, out of fear, they

have not touched. But if they be unwilling to assail me, I will compel

them to do so. Pardon me [in this]: I know what is for my benefit. Now I

begin to be a disciple. And let no one, of things visible or invisible,

envy[1111] me that I should attain to Jesus Christ. Let fire and the

cross; let the crowds of wild beasts; let tearings,[1112] breakings, and

dislocations of bones; let cutting off of members; let shatterings of

the whole body; and let all the dreadful[1113] torments of the devil

come upon me: only let me attain to Jesus Christ.

LONGER.

From Syria even unto Rome I fight with beasts,[1114] both by land and

sea, both by night and day, being bound to ten leopards, I mean a band

of soldiers, who, even when they receive benefits,[1115] show themselves

all the worse. But I am the more instructed by their injuries [to act as

a disciple of Christ]; “yet am I not thereby justified.”[1116] May I

enjoy the wild beasts that are prepared for me; and I pray that they may

be found eager to rush upon me, which also I will entice to devour me

speedily, and not deal with me as with some, whom, out of fear, they

have not touched. But if they be unwilling to assail me, I will compel

them to do so. Pardon me [in this]: I know what is for my benefit. Now I

begin to be a disciple, and have[1117] no desire after anything visible

or invisible, that I may attain to Jesus Christ. Let fire and the cross;

let the crowds of wild beasts; let breakings, tearings, and separations

of bones; let cutting off of members; let bruising to pieces of the

whole body; and let the very torment of the devil come upon me: only let

me attain to Jesus Christ.

CHAP. VI.—_By death I shall attain true life._

SHORTER.

All the pleasures of the world, and all the kingdoms of this

earth,[1118] shall profit me nothing. It is better for me to die in

behalf of[1119] Jesus Christ, than to reign over all the ends of the

earth. “For what shall a man be profited, if he gain the whole world,

but lose his own soul?”[1120] Him I seek, who died for us: Him I desire,

who rose again for our sake. This is the gain which is laid up for me.

Pardon me, brethren: do not hinder me from living, do not wish to keep

me in a state of death;[1121] and while I desire to belong to God, do

not ye give me over to the world. Suffer me to obtain pure light: when I

have gone thither, I shall indeed be a man of God. Permit me to be an

imitator of the passion of my God. If any one has Him within himself,

let him consider what I desire, and let him have sympathy with me, as

knowing how I am straitened.

LONGER.

All the ends of the world, and all the kingdoms of this earth,[1122]

shall profit me nothing. It is better for me to die for the sake of

Jesus Christ, than to reign over all the ends of the earth. “For what is

a man profited, if he gain the whole world, but lose his own soul?” I

long after the Lord, the Son of the true God and Father, even Jesus

Christ. Him I seek, who died for us and rose again. Pardon me, brethren:

do not hinder me in attaining to life; for Jesus is the life of

believers. Do not wish to keep me in a state of death,[1123] for life

without Christ is death. While I desire to belong to God, do not ye give

me over to the world. Suffer me to obtain pure light: when I have gone

thither, I shall indeed be a man of God. Permit me to be an imitator of

the passion of Christ, my God. If any one has Him within himself, let

him consider what I desire, and let him have sympathy with me, as

knowing how I am straitened.

CHAP. VII.—_Reason of desiring to die._

SHORTER.

The prince of this world would fain carry me away, and corrupt my

disposition towards God. Let none of you, therefore, who are [in Rome]

help him; rather be ye on my side, that is, on the side of God. Do not

speak of Jesus Christ, and yet set your desires on the world. Let not

envy find a dwelling-place among you; nor even should I, when present

with you, exhort you to it, be ye persuaded to listen to me, but rather

give credit to those things which I now write to you. For though I am

alive while I write to you, yet I am eager to die. My love[1124] has

been crucified, and there is no fire in me desiring to be fed;[1125] but

there is within me a water that liveth and speaketh,[1126] saying to me

inwardly, Come to the Father. I have no delight in corruptible food, nor

in the pleasures of this life. I desire the bread of God, the heavenly

bread, the bread of life, which is the flesh of Jesus Christ, the Son of

God, who became afterwards of the seed of David and Abraham; and I

desire the drink of God, namely His blood, which is incorruptible love

and eternal life.

LONGER.

The prince of this world would fain carry me away, and corrupt my

disposition towards God. Let none of you, therefore, who are [in Rome]

help him; rather be ye on my side, that is, on the side of God. Do not

speak of Jesus Christ, and yet prefer this world to Him. Let not envy

find a dwelling-place among you; nor even should I, when present with

you, exhort you to it, be ye persuaded, but rather give credit to those

things which I now write to you. For though I am alive while I write to

you, yet I am eager to die for the sake of Christ. My love[1127] has

been crucified, and there is no fire in me that loves anything; but

there is living water springing up in me,[1128] and which says to me

inwardly, Come to the Father. I have no delight in corruptible food, nor

in the pleasures of this life. I desire the bread of God, the heavenly

bread, the bread of life, which is the flesh of Jesus Christ, the Son of

God, who became afterwards of the seed of David and Abraham; and I

desire the drink, namely His blood, which is incorruptible love and

eternal life.

CHAP. VIII.—_Be ye favourable to me._

SHORTER.

I no longer wish to live after the manner of men, and my desire shall be

fulfilled if ye consent. Be ye willing, then, that ye also may have your

desires fulfilled. I entreat you in this brief letter; do ye give credit

to me. Jesus Christ will reveal these things to you, [so that ye shall

know] that I speak truly. He[1129] is the mouth altogether free from

falsehood, by which the Father has truly spoken. Pray ye for me, that I

may attain [the object of my desire]. I have not written to you

according to the flesh, but according to the will of God. If I shall

suffer, ye have wished [well] to me; but if I am rejected, ye have hated

me.

LONGER.

I no longer wish to live after the manner of men, and my desire shall be

fulfilled if ye consent. “I am crucified with Christ: nevertheless I

live; yet no longer I, since Christ liveth in me.”[1130] I entreat you

in this brief letter: do not refuse me; believe me that I love Jesus,

who was delivered [to death] for my sake. “What shall I render to the

Lord for all His benefits towards me?”[1131] Now God, even the Father,

and the Lord Jesus Christ, shall reveal these things to you, [so that ye

shall know] that I speak truly. And do ye pray along with me, that I may

attain my aim in the Holy Spirit. I have not written to you according to

the flesh, but according to the will of God. If I shall suffer, ye have

loved me; but if I am rejected, ye have hated me.

CHAP. IX.—_Pray for the church in Syria._

SHORTER.

Remember in your prayers the church in Syria, which now has God for its

shepherd, instead of me. Jesus Christ alone will oversee it, and your

love [will also regard it]. But as for me, I am ashamed to be counted

one of them; for indeed I am not worthy, as being the very last of them,

and one born out of due time.[1132] But I have obtained mercy to be

somebody, if I shall attain to God. My spirit salutes you, and the love

of the churches that have received me in the name of Jesus Christ, and

not as a mere passer-by. For even those churches which were not[1133]

near to me in the way, I mean according to the flesh,[1134] have gone

before me,[1135] city by city, [to meet me.]

LONGER.

Remember in your prayers the church which is in Syria, which, instead of

me, has now for its shepherd the Lord, who says, “I am the good

Shepherd.” And He alone will oversee it, as well as your love towards

Him. But as for me, I am ashamed to be counted one of them; for I am not

worthy, as being the very last of them, and one born out of due time.

But I have obtained mercy to be somebody, if I shall attain to God. My

spirit salutes you, and the love of the churches which have received me

in the name of Jesus Christ, and not as a mere passer-by. For even those

churches which were not near to me in the way, have brought me forward,

city by city.

CHAP. X.—_Conclusion._

SHORTER.

Now I write these things to you from Smyrna by the Ephesians, who are

deservedly most happy. There is also with me, along with many others,

Crocus, one dearly beloved by me.[1136] As to those who have gone before

me from Syria to Rome for the glory of God, I believe that you are

acquainted with them; to whom, [then,] do ye make known that I am at

hand. For they are all worthy, both of God and of you; and it is

becoming that you should refresh them in all things. I have written

these things unto you, on the day before the ninth of the Kalends of

September (that[1137] is, on the twenty-third day of August). Fare ye

well the end, in the patience of Jesus Christ. Amen.

LONGER.

Now I write these things to you from Smyrna by the Ephesians, who are

deservedly most happy. There is also with me, along with many others,

Crocus, one dearly beloved by me.[1138] As to those who have gone before

me from Syria to Rome for the glory of God, I believe that you are

acquainted with them; to whom, [then,] do ye make known that I am at

hand. For they are all worthy, both of God and of you; and it is

becoming that you should refresh them in all things. I have written

these things unto you on the day before the ninth of the Kalends of

September. Fare ye well to the end, in the patience of Jesus Christ.

Footnote 1077:

Or, “most holy.”

Footnote 1078:

Or as in the shorter recension.

Footnote 1079:

Or, “most holy.”

Footnote 1080:

Some read, “since I have,” leaving out the following “for,” and

finding the apodosis in “I hope to salute you.”

Footnote 1081:

Literally, “worthy of God.”

Footnote 1082:

Some read, “which I much desired to do.”

Footnote 1083:

Literally, “to receive.”

Footnote 1084:

He probably refers here, and in what follows, to the influence which

their earnest prayers in his behalf might have with God.

Footnote 1085:

Literally, “worthy of God.”

Footnote 1086:

Literally, “to receive.”

Footnote 1087:

He probably refers here, and in what follows, to the influence which

their earnest prayers in his behalf might have with God.

Footnote 1088:

Some read γε instead of μὴ, and translate as in shorter recension.

Footnote 1089:

Some translate as in longer recension, but there is in the one case

ὑμῖν, and in the other ὑμᾶς.

Footnote 1090:

Literally, “have to be inscribed to.”

Footnote 1091:

Literally, “to be found and sent for.”

Footnote 1092:

Literally, “have to be inscribed to.”

Footnote 1093:

Literally, “to be found and sent for.”

Footnote 1094:

The text is here in great confusion.

Footnote 1095:

Literally, “beautiful.” Some read, “it is good to,” etc.

Footnote 1096:

Some read, “good.”

Footnote 1097:

2 Cor. iv. 18. This quotation is not found in the old Latin version of

the shorter recension.

Footnote 1098:

Or, “in.”

Footnote 1099:

Literally, “work.”

Footnote 1100:

2 Cor. iv. 18. This quotation is not found in the old Latin version of

the shorter recension.

Footnote 1101:

Literally, “work.”

Footnote 1102:

The meaning is here doubtful.

Footnote 1103:

John xv. 19.

Footnote 1104:

_i.e._ by the teeth of the wild beasts.

Footnote 1105:

“Free,” probably from human infirmity.

Footnote 1106:

_i.e._ by the teeth of the wild beasts.

Footnote 1107:

“Free,” probably from human infirmity.

Footnote 1108:

Comp. 1 Cor. xv. 32, where the word is also used figuratively.

Footnote 1109:

Probably the soldiers received gifts from the Christians, to treat

Ignatius with kindness.

Footnote 1110:

1 Cor. iv. 4.

Footnote 1111:

In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι;

hence the variety of rendering, but the translation is by no means

certain.

Footnote 1112:

Some deem this and the following word spurious.

Footnote 1113:

Literally, “evil.”

Footnote 1114:

Comp. 1 Cor. xv. 32, where the word is also used figuratively.

Footnote 1115:

Probably the soldiers received gifts from the Christians, to treat

Ignatius with kindness.

Footnote 1116:

1 Cor. iv. 4.

Footnote 1117:

In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι;

hence the variety of rendering, but the translation is by no means

certain.

Footnote 1118:

Literally, “this age.”

Footnote 1119:

Literally, “into.”

Footnote 1120:

Matt. xvi. 26. Some omit this quotation.

Footnote 1121:

Literally, “to die.”

Footnote 1122:

Literally, “this age.”

Footnote 1123:

Literally, “to die.”

Footnote 1124:

Some understand by _love_ in this passage, _Christ Himself_; others

regard it as referring to _the natural desires of the heart_.

Footnote 1125:

Literally, “desiring material.”

Footnote 1126:

The text and meaning are here doubtful. We have followed Hefele, who

understands by the water _the Holy Spirit_, and refers to John vii.

38.

Footnote 1127:

Some understand by _love_ in this passage, _Christ Himself_; others

regard it as referring to _the natural desires of the heart_.

Footnote 1128:

Comp. John iv. 14.

Footnote 1129:

Some refer this to Ignatius himself.

Footnote 1130:

Gal. ii. 20.

Footnote 1131:

Ps. cxvi. 12.

Footnote 1132:

Comp. 1 Cor. xv. 8, 9.

Footnote 1133:

Some refer this to the jurisdiction of Ignatius.

Footnote 1134:

_i.e._ the outward road he had to travel.

Footnote 1135:

Or, “have sent me forward;” comp. Tit. iii. 13.

Footnote 1136:

Literally, “the name desired to me.”

Footnote 1137:

This clause is evidently an explanatory gloss which has crept into the

text.

Footnote 1138:

Literally, “the name desired to me.”

THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church of God the

Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia,

which has obtained mercy, and is established in the harmony of God, and

rejoiceth unceasingly[1139] in the passion of our Lord, and is filled

with all mercy through His resurrection; which I salute in the blood of

Jesus Christ, who is our eternal and enduring joy, especially if [men]

are in unity with the bishop, the presbyters, and the deacons, who have

been appointed according to the mind of Jesus Christ, whom He has

established in security, after His own will, and by His Holy Spirit._

LONGER.

_Ignatius, who is also called Theophorus, to the church of God the

Father, and of the Lord Jesus Christ, which is at Philadelphia, which

has obtained mercy through love, and is established in the harmony of

God, and rejoiceth unceasingly[1140] in the passion of our Lord Jesus,

and is filled with all mercy through His resurrection; which I salute in

the blood of Jesus Christ, who is our eternal and enduring joy,

especially to those who are in unity with the bishop, and the

presbyters, and the deacons, who have been appointed by the will of God

the Father, through the Lord Jesus Christ, who, according to His own

will, has firmly established His church upon a rock, by a spiritual

building, not made with hands, against which the winds and the floods

have beaten, yet have not been able to overthrow it:[1141] yea, and may

spiritual wickedness never be able to do so, but be thoroughly weakened

by the power of Jesus Christ our Lord._

CHAP. I.—_Praise of the bishop._

SHORTER.

Which bishop,[1142] I know, obtained the ministry which pertains to the

common [weal], not of himself, neither by men,[1143] nor through

vainglory, but by the love of God the Father, and the Lord Jesus Christ;

at whose meekness I am struck with admiration, and who by his silence is

able to accomplish more than those who vainly talk. For he is in harmony

with the commandments [of God], even as the harp is with its strings.

Wherefore my soul declares his mind towards God a happy one, knowing it

to be virtuous and perfect, and that his stability as well as freedom

from all anger is after the example of the infinite[1144] meekness of

the living God.

LONGER.

Having beheld your bishop, I know that he was not selected to undertake

the ministry which pertains to the common [weal], either by himself or

by men,[1145] or out of vainglory, but by the love of Jesus Christ, and

of God the Father, who raised Him from the dead; at whose meekness I am

struck with admiration, and who by His silence is able to accomplish

more than they who talk a great deal. For he is in harmony with the

commandments and ordinances of the Lord, even as the strings are with

the harp, and is no less blameless than was Zacharias the priest.[1146]

Wherefore my soul declares his mind towards God a happy one, knowing it

to be virtuous and perfect, and that his stability as well as freedom

from all anger is after the example of the infinite meekness of the

living God.

CHAP. II.—_Maintain union with the bishop._

SHORTER.

Wherefore, as children of light and truth, flee from division and wicked

doctrines; but where the shepherd is, there do ye as sheep follow. For

there are many wolves that appear worthy of credit, who, by means of a

pernicious pleasure, carry captive[1147] those that are running towards

God; but in your unity they shall have no place.

LONGER.

Wherefore, as children of light and truth, avoid the dividing of your

unity, and the wicked doctrine of the heretics, from whom “a defiling

influence has gone forth into all the earth.”[1148] But where the

shepherd is, there do ye as sheep follow. For there are many wolves in

sheep’s clothing,[1149] who, by means of a pernicious pleasure, carry

captive[1150] those that are running towards God; but in your unity they

shall have no place.

CHAP. III.—_Avoid schismatics._

SHORTER.

Keep yourselves from those evil plants which Jesus Christ does not tend,

because they are not the planting of the Father. Not that I have found

any division among you, but exceeding purity. For as many as are of God

and of Jesus Christ are also with the bishop. And as many as shall, in

the exercise of repentance, return into the unity of the church, these,

too, shall belong to God, that they may live according to Jesus Christ.

Do not err, my brethren. If any man follows him that makes a schism in

the church, he shall not inherit the kingdom of God. If any one walks

according to a strange[1151] opinion, he agrees not with the passion [of

Christ].

LONGER.

Keep yourselves, then, from those evil plants which Jesus Christ does

not tend, but that wild beast, the destroyer of men, because they are

not the planting of the Father, but the seed of the wicked one. Not that

I have found any division among you do I write these things; but I arm

you beforehand, as the children of God. For as many as are of Christ are

also with the bishop; but as many as fall away from him, and embrace

communion with the accursed, these shall be cut off along with them. For

they are not Christ’s husbandry, but the seed of the enemy, from whom

may you ever be delivered by the prayers of the shepherd, that most

faithful and gentle shepherd who presides over you. I therefore exhort

you in the Lord to receive with all tenderness those that repent and

return to the unity of the church, that through your kindness and

forbearance they may recover[1152] themselves out of the snare of the

devil, and becoming worthy of Jesus Christ, may obtain eternal salvation

in the kingdom of Christ. Brethren, be not deceived. If any man follows

him that separates from the truth, he shall not inherit the kingdom of

God; and if any man does not stand aloof from the preacher of falsehood,

he shall be condemned to hell. For it is obligatory neither to separate

from the godly, nor to associate with the ungodly. If any one walks

according to a strange[1153] opinion, he is not of Christ, nor a

partaker of His passion; but is a fox,[1154] a destroyer of the vineyard

of Christ. Have no fellowship[1155] with such a man, lest ye perish

along with him, even should he be thy father, thy son, thy brother, or a

member of thy family. For says [the Scripture], “Thine eye shall not

spare him.”[1156] You ought therefore to “hate those that hate God, and

to waste away [with grief] on account of His enemies.”[1157] I do not

mean that you should beat them or persecute them, as do the Gentiles

“that know not the Lord and God;”[1158] but that you should regard them

as your enemies, and separate yourselves from them, while yet you

admonish them, and exhort them to repentance, if it may be they will

hear, if it may be they will submit themselves. For our God is a lover

of mankind, and “will have all men to be saved, and to come to the

knowledge of the truth.”[1159] Wherefore “He makes His sun to rise upon

the evil and on the good, and sendeth rain on the just and on the

unjust;”[1160] of whose kindness the Lord, wishing us also to be

imitators, says, “Be ye perfect, even as also your Father that is in

heaven is perfect.”[1161]

CHAP. IV.—_Have but one Eucharist, etc._

SHORTER.

Take ye heed, then, to have but one Eucharist. For there is one flesh of

our Lord Jesus Christ, and one cup to [show forth[1162]] the unity of

His blood; one altar; as there is one bishop, along with the presbytery

and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it

according to [the will of] God.

LONGER.

I have confidence of you in the Lord, that ye will be of no other mind.

Wherefore I write boldly to your love, which is worthy of God, and

exhort you to have but one faith, and one [kind of] preaching, and one

Eucharist. For there is one flesh of the Lord Jesus Christ; and His

blood which shed for us is one; one loaf also is broken to all [the

communicants], and one cup is distributed among them all: there is but

one altar for the whole church, and one bishop, with the presbytery and

deacons, my fellow-servants. Since, also, there is but one unbegotten

Being, God, even the Father; and one only-begotten Son, God, the Word

and man; and one Comforter, the Spirit of truth; and also one preaching,

and one faith, and one baptism;[1163] and one church which the holy

apostles established from one end of the earth to the other by the blood

of Christ, and by their own sweat and toil; it behoves you also,

therefore, as “a peculiar people, and a holy nation,”[1164] to perform

all things with harmony in Christ. Wives, be ye subject to your husbands

in the fear of God;[1165] and ye virgins, to Christ in purity, not

counting marriage an abomination, but desiring that which is better, not

for the reproach of wedlock, but for the sake of meditating on the law.

Children, obey your parents, and have an affection for them, as workers

together with God for your birth [into the world]. Servants, be subject

to your masters in God, that ye may be the freed-men of Christ.[1166]

Husbands, love your wives, as fellow-servants of God, as your own body,

as the partners of your life, and your co-adjutors in the procreation of

children. Virgins, have Christ alone before your eyes, and His Father in

your prayers, being enlightened by the Spirit. May I have pleasure in

your purity, as that of Elijah, or as of Joshua the son of Nun, as of

Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist,

as of the beloved disciple, as of Timothy, as of Titus, as of Evodius,

as of Clement, who departed this life in [perfect] chastity.[1167] Not,

however, that I blame the other blessed [saints] because they entered

into the married state, of which I have just spoken.[1168] For I pray

that, being found worthy of God, I may be found at their feet in the

kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph,

and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the

rest of the apostles, that were married men. For they entered into these

marriages not for the sake of appetite, but out of regard for the

propagation of mankind. Fathers, “bring up your children in the nurture

and admonition of the Lord;”[1169] and teach them the holy Scriptures,

and also trades, that they may not indulge in idleness. Now [the

Scripture] says, “A righteous father educates [his children] well; his

heart shall rejoice in a wise son.”[1170] Masters, be gentle towards

your servants, as holy Job has taught you;[1171] for there is one

nature, and one family of mankind. For “in Christ there is neither bond

nor free.”[1172] Let governors be obedient to Cæsar; soldiers to those

that command them; deacons to the presbyters, as to high-priests; the

presbyters, and deacons, and the rest of the clergy, together with all

the people, and the soldiers, and the governors, and Cæsar [himself], to

the bishop; the bishop to Christ, even as Christ to the Father. And thus

unity is preserved throughout. Let not the widows be wanderers about,

nor fond of dainties, nor gadders from house to house; but let them be

like Judith, noted for her seriousness; and like Anna, eminent for her

sobriety. I do not ordain these things as an apostle: for “who am I, or

what is my father’s house,”[1173] that I should pretend to be equal in

honour to them? But as your “fellow-soldier,”[1174] I hold the position

of one who [simply] admonishes you.

CHAP. V.—_Pray for me._

SHORTER.

My brethren, I am greatly enlarged in loving you; and rejoicing

exceedingly [over you], I seek to secure your safety. Yet it is not I,

but Jesus Christ, for whose sake being bound I fear the more, inasmuch

as I am not yet perfect. But your prayer to God shall make me perfect,

that I may attain to that portion which through mercy has been allotted

me, while I flee to the gospel as to the flesh of Jesus, and to the

apostles as to the presbytery of the church. And let us also love the

prophets, because they too have proclaimed the gospel,[1175] and placed

their hope in Him,[1176] and waited for Him; in whom also believing,

they were saved, through union to Jesus Christ, being holy men, worthy

of love and admiration, having had witness borne to them by Jesus

Christ, and being reckoned along with [us] in the gospel of the common

hope.

LONGER.

My brethren, I am greatly enlarged in loving you; and rejoicing

exceedingly [over you], I seek to secure your safety. Yet it is not I,

but the Lord Jesus through me; for whose sake being bound, I fear the

more, for I am not yet perfect. But your prayer to God—shall make me

perfect, that I may attain that to which I have been called, while I

flee to the gospel as to the flesh of Jesus Christ, and to the apostles

as the presbytery of the church. I do also love the prophets as those

who announced Christ, and as being partakers of the same Spirit with the

apostles. For as the false prophets and the false apostles drew [to

themselves] one and the same wicked, deceitful, and seducing[1177]

spirit; so also did the prophets and the apostles receive from God,

through Jesus Christ, one and the same Holy Spirit, who is good, and

sovereign,[1178] and true, and the Author of [saving] knowledge.[1179]

For there is one God of the Old and New Testament, “one Mediator between

God and men,” for the creation of both intelligent and sensitive beings,

and in order to exercise a beneficial and suitable providence [over

them]. There is also one Comforter, who displayed[1180] His power in

Moses, and the prophets, and apostles. All the saints, therefore, were

saved by Christ, hoping in Him, and waiting for Him; and they obtained

through Him salvation, being holy ones, worthy of love and admiration,

having testimony borne to them by Jesus Christ, in the gospel of our

common hope.

CHAP. VI.—_Do not accept Judaism._

SHORTER.

But if any one preach the Jewish law[1181] unto you, listen not to him.

For it is better to hearken to Christian doctrine from a man who has

been circumcised, than to Judaism from one uncircumcised. But if either

of such persons do not speak concerning Jesus Christ, they are in my

judgment but as monuments and sepulchres of the dead, upon which are

written only the names of men. Flee therefore the wicked devices and

snares of the prince of this world, lest at any time being

conquered[1182] by his artifices,[1183] ye grow weak in your love. But

be ye all joined together[1184] with an undivided heart. And I thank my

God that I have a good conscience in respect to you, and that no one has

it in his power to boast, either privately or publicly, that I have

burdened[1185] any one either in much or in little. And I wish for all

among whom I have spoken, that they may not possess that for a testimony

against them.

LONGER.

If any one preaches the one God of the law and the prophets, but denies

Christ to be the Son of God, he is a liar, even as also is his father

the devil,[1186] and is a Jew falsely-so-called, being possessed

of[1187] mere carnal circumcision. If any one confesses Christ Jesus the

Lord, but denies the God of the law and of the prophets, saying that the

Father of Christ is not the Maker of heaven and earth, he has not

continued in the truth any more than his father the devil, and is a

disciple of Simon Magus, not of the Holy Spirit. If any one says there

is one God, and also confesses Christ Jesus, but thinks the Lord to be a

mere man, and not the only-begotten[1188] God, and Wisdom, and the Word

of God, and deems Him to consist merely of a soul and body, such an one

is a serpent, that preaches deceit and error for the destruction of men.

And such a man is poor in understanding, even as by name he is an

Ebionite.[1189] If any one confesses the truths mentioned,[1190] but

calls lawful wedlock, and the procreation of children, destruction and

pollution, or deems certain kinds of food abominable, such an one has

the apostate dragon dwelling within him. If any one confesses the

Father, and the Son, and the Holy Ghost, and praises the creation, but

calls the incarnation merely an appearance, and is ashamed of the

passion, such an one has denied the faith, not less than the Jews who

killed Christ. If any one confesses these things, and that God the Word

did dwell in a human body, being within it as the Word, even as the soul

also is in the body, because it was God that inhabited it, and not a

human soul, but affirms that unlawful unions are a good thing, and

places the highest happiness[1191] in pleasure, as does the man who is

falsely called a Nicolaitan, this person can neither be a lover of God,

nor a lover of Christ, but is a corrupter of his own flesh, and

therefore void of the Holy Spirit, and a stranger to Christ. All such

persons are but monuments and sepulchres of the dead, upon which are

written only the names of dead men. Flee, therefore, the wicked devices

and snares of the spirit which now worketh in the children of this

world,[1192] lest at any time being overcome,[1193] ye grow weak in your

love. But be ye all joined together[1194] with an undivided heart and a

willing mind, “being of one accord and of one judgment,”[1195] being

always of the same opinion about the same things, both when you are at

ease and in danger, both in sorrow and in joy. I thank God, through

Jesus Christ, that I have a good conscience in respect to you, and that

no one has it in his power to boast, either privately or publicly, that

I have burdened any one either in much or in little. And I wish for all

among whom I have spoken, that they may not possess that for a testimony

against them.

CHAP. VII.—_I have exhorted you to unity._

SHORTER.

For though some would have deceived me according to the flesh, yet the

Spirit, as being from God, is not deceived. For it knows both whence it

comes and whither it goes,[1196] and detects the secrets [of the heart].

For, when I was among you, I cried, I spoke with a loud voice: Give heed

to the bishop, and to the presbytery and deacons. Now, some suspected me

of having spoken thus, as knowing beforehand the division caused by some

among you.[1197] But He is my witness, for whose sake I am in bonds,

that I got no intelligence from any man.[1198] But the Spirit proclaimed

these words: Do nothing without the bishop; keep your bodies[1199] as

the temples of God;[1200] love unity; avoid divisions; be the followers

of Jesus Christ, even as He is of His Father.

LONGER.

For though some would have deceived me according to the flesh, yet my

spirit is not deceived; for I have received it from God. For it knows

both whence it comes and whither it goes, and detects the secrets [of

the heart]. For when I was among you, I cried, I spoke with a loud

voice—the word is not mine, but God’s—Give heed to the bishop, and to

the presbytery and deacons. But if ye suspect that I spake thus, as

having learned beforehand the division caused by some among you, He is

my witness, for whose sake I am in bonds, that I learned nothing of it

from the mouth of any man. But the Spirit made an announcement to me,

saying as follows: Do nothing without the bishop; keep your bodies[1201]

as the temples of God; love unity; avoid divisions; be ye followers of

Paul, and of the rest of the apostles, even as they also were of Christ.

CHAP. VIII.—_The same continued._

SHORTER.

I therefore did what belonged to me, as a man devoted to[1202] unity.

For where there is division and wrath, God doth not dwell. To all them

that repent, the Lord grants forgiveness, if they turn in penitence to

the unity of God, and to communion with the bishop.[1203] I trust [as to

you] in the grace of Jesus Christ, who shall free you from every bond.

And I exhort you to do nothing out of strife, but according to the

doctrine of Christ. When I heard some saying, If I do not find it in the

ancient[1204] Scriptures, I will not believe the gospel; on my saying to

them, It is written, they answered me, That remains to be proved. But to

me Jesus Christ is in the place of all that is ancient: His cross, and

death, and resurrection, and the faith[1205] which is by Him, are

undefiled monuments of antiquity; by which I desire, through your

prayers, to be justified.

LONGER.

I therefore did what belonged to me, as a man devoted to unity; adding

this also, that where there is diversity of judgment, and wrath, and

hatred, God does not dwell. To all them that repent, God grants

forgiveness, if they with one consent return to the unity of Christ, and

communion with the bishop.[1206] I trust to the grace of Jesus Christ,

that He will free you from every bond of wickedness.[1207] I therefore

exhort you that ye do nothing out of strife,[1208] but according to the

doctrine of Christ. For I have heard some saying, If I do not find the

gospel in the archives, I will not believe it. To such persons I say

that my archives are Jesus Christ, to disobey whom is manifest

destruction. My authentic archives are His cross, and death, and

resurrection, and the faith which bears on these things, by which I

desire, through your prayers, to be justified. He who disbelieves the

gospel disbelieves everything along with it. For the archives ought not

to be preferred to the Spirit.[1209] “It is hard to kick against the

pricks;”[1210] it is hard to disbelieve Christ; it is hard to reject the

preaching of the apostles.

CHAP. IX.—_The Old Testament is good: the New Testament is better._

SHORTER.

The priests[1211] indeed are good, but the High Priest is better; to

whom the holy of holies has been committed, and who alone has been

entrusted with the secrets of God. He is the door of the Father, by

which enter in Abraham, and Isaac, and Jacob, and the prophets, and the

apostles, and the church. All these have for their object the attaining

to the unity of God. But the gospel possesses something transcendent

[above the former dispensation], viz. the appearance of our Lord Jesus

Christ, His passion and resurrection. For the beloved prophets announced

Him,[1212] but the gospel is the perfection of immortality.[1213] All

these things are good together, if ye believe in love.

LONGER.

The priests[1214] indeed, and the ministers of the word, are good; but

the High Priest is better, to whom the holy of holies has been

committed, and who alone has been entrusted with the secrets of God. The

ministering powers of God are good. The Comforter is holy, and the Word

is holy, the Son of the Father, by whom He made all things, and

exercises a providence over them all. This is the Way[1215] which leads

to the Father, the Rock,[1216] the Defence,[1217] the Key, the

Shepherd,[1218] the Sacrifice, the Door[1219] of knowledge, through

which have entered Abraham, and Isaac, and Jacob, Moses and all the

company of the prophets, and these pillars of the world, the apostles,

and the spouse of Christ, on whose account He poured out His own blood,

as her marriage portion, that He might redeem her. All these things tend

towards the unity of the one and only true God. But the gospel possesses

something transcendent [above the former dispensation], viz. the

appearing of our Saviour Jesus Christ, His passion, and the resurrection

itself. For those things which the prophets announced, saying, “Until He

come for whom it is reserved, and He shall be the expectation of the

Gentiles,”[1220] have been fulfilled in the gospel, [our Lord saying,]

“Go ye and teach all nations, baptizing them in the name of the Father,

and of the Son, and of the Holy Ghost.”[1221] All then are good

together, the law, the prophets, the apostles, the whole company [of

others] that have believed through them: only if we love one another.

CHAP. X.—_Congratulate the inhabitants of Antioch on the close of the

persecution._

SHORTER.

Since, according to your prayers, and the compassion which ye feel in

Christ Jesus, it is reported to me that the church which is at Antioch

in Syria possesses peace, it will become you, as a church of God, to

elect a deacon to act as the ambassador of God [for you] to [the

brethren there], that he may rejoice along with them when they are met

together, and glorify the name [of God]. Blessed is he in Jesus Christ,

who shall be deemed worthy of such a ministry; and ye too shall be

glorified. And if ye are willing, it is not beyond your power to do

this, for the sake of[1222] God; as also the nearest churches have sent,

in some cases bishops, and in others presbyters and deacons.

LONGER.

Since, according to your prayers, and the compassion which ye feel in

Christ Jesus, it is reported to me that the church which is at Antioch

in Syria possesses peace, it will become you, as a church of God, to

elect a bishop to act as the ambassador of God [for you] to [the

brethren] there, that it may be granted them to meet together, and to

glorify the name of God. Blessed is he in Christ Jesus, who shall be

deemed worthy of such a ministry; and if ye be zealous [in this matter],

ye shall receive glory in Christ. And if ye are willing, it is not

altogether beyond your power to do this, for the sake of[1223] God; as

also the nearest churches have sent, in some cases bishops, and in

others presbyters and deacons.

CHAP. XI.—_Thanks and salutation._

SHORTER.

Now, as to Philo the deacon, of Cilicia, a man of reputation, who still

ministers to me in the word of God, along with Rheus Agathopus, an elect

man, who has followed me from Syria, not regarding[1224] his life,—these

bear witness in your behalf; and I myself give thanks to God for you,

that ye have received them, even as the Lord you. But may those that

dishonoured them be forgiven through the grace of Jesus Christ! The love

of the brethren at Troas salutes you; whence also I write to you by

Burrhus, who was sent along with me by the Ephesians and Smyrnæans, to

show their respect.[1225] May the Lord Jesus Christ honour them, in whom

they hope, in flesh, and soul, and faith, and love, and concord! Fare ye

well in Christ Jesus, our common hope.

LONGER.

Now, as to Philo the deacon, a man of Cilicia, of high reputation, who

still ministers to me in the word of God, along with Gaius and

Agathopus, an elect man, who has followed me from Syria, not

regarding[1226] his life,—these also bear testimony in your behalf. And

I myself give thanks to God for you, because ye have received them: and

the Lord will also receive you. But may those that dishonoured them be

forgiven through the grace of Jesus Christ, “who wisheth not the death

of the sinner, but his repentance.”[1227] The love of the brethren at

Troas salutes you; whence also I write to you by Burrhus,[1228] who was

sent along with me by the Ephesians and Smyrnæans, to show their

respect:[1229] whom the Lord Jesus Christ will requite, in whom they

hope, in flesh, and soul, and spirit, and faith, and love, and concord.

Fare ye well in the Lord Jesus Christ, our common hope, in the Holy

Ghost.

Footnote 1139:

Or, “inseparably.”

Footnote 1140:

Or, “inseparably.”

Footnote 1141:

Comp. Matt. vii. 25.

Footnote 1142:

The bishop previously referred to.

Footnote 1143:

Comp. Gal. i. 1.

Footnote 1144:

Literally, “all.”

Footnote 1145:

Comp. Gal. i. 1.

Footnote 1146:

Luke i. 6.

Footnote 1147:

Comp. 2 Tim. iii. 6.

Footnote 1148:

Jer. xxiii. 15.

Footnote 1149:

Comp. Matt. vii. 15.

Footnote 1150:

Comp. 2 Tim. iii. 6.

Footnote 1151:

_i.e._ heretical.

Footnote 1152:

2 Tim. ii. 26.

Footnote 1153:

_i.e._ heretical.

Footnote 1154:

Comp. Song of Sol. ii. 15.

Footnote 1155:

Comp. 1 Cor. v. 11.

Footnote 1156:

Deut. xiii. 6, 8.

Footnote 1157:

Ps. cxix. 21.

Footnote 1158:

1 Thess. iv. 5.

Footnote 1159:

1 Tim. ii. 4.

Footnote 1160:

Matt. v. 45.

Footnote 1161:

Matt. v. 48.

Footnote 1162:

Literally, “into.”

Footnote 1163:

Eph. iv. 5.

Footnote 1164:

Tit. ii. 14; 1 Pet. ii. 9.

Footnote 1165:

Eph. v. 22.

Footnote 1166:

1 Cor. vii. 22.

Footnote 1167:

There was a prevalent opinion among the ancient Christian writers,

that all these holy men lived a life of celibacy.

Footnote 1168:

Or, “it is not because, etc., that I have mentioned these.”

Footnote 1169:

Eph. vi. 4.

Footnote 1170:

Prov. xxiii. 24.

Footnote 1171:

Job xxxi. 13, 15.

Footnote 1172:

Gal. iii. 28.

Footnote 1173:

1 Sam. xviii. 18; 2 Sam. vii. 18.

Footnote 1174:

Phil. ii. 25.

Footnote 1175:

Literally, “have proclaimed in reference to the gospel.”

Footnote 1176:

In Christ.

Footnote 1177:

Literally, “people-deceiving.”

Footnote 1178:

Comp. Ps. li. 12 (LXX.).

Footnote 1179:

Literally, “teaching.”

Footnote 1180:

Or, “wrought.”

Footnote 1181:

Literally, “Judaism.”

Footnote 1182:

Literally, “oppressed.”

Footnote 1183:

Or, “will.”

Footnote 1184:

Some render, “come together into the same place.”

Footnote 1185:

Apparently by attempting to impose the yoke of Judaism.

Footnote 1186:

Comp. John viii. 44.

Footnote 1187:

Literally, “beneath.”

Footnote 1188:

Comp. the reading sanctioned by the ancient authorities, John i. 18.

Footnote 1189:

From a Hebrew word meaning “poor.”

Footnote 1190:

Or, “these things.”

Footnote 1191:

Literally, “the end of happiness.”

Footnote 1192:

Comp. Eph. ii. 2.

Footnote 1193:

Literally, “oppressed.”

Footnote 1194:

Some render, “come together into the same place.”

Footnote 1195:

Phil. ii. 2.

Footnote 1196:

John iii. 8.

Footnote 1197:

Some translate, “as foreseeing the division to arise among you.”

Footnote 1198:

Literally, “did not know from human flesh.”

Footnote 1199:

Literally, “your flesh.”

Footnote 1200:

Comp. 1 Cor. iii. 16, vi. 19.

Footnote 1201:

Literally, “your flesh.”

Footnote 1202:

Literally, “prepared for.”

Footnote 1203:

Literally, “to the assembly of the bishop.”

Footnote 1204:

The meaning here is very doubtful. Some read ἐν τοῖς ἀρχαίοις, as

translated above; others prefer ἐν τοῖς ἀρχείοις, as in the longer

recension.

Footnote 1205:

_i.e._ the system of Christian doctrine.

Footnote 1206:

Literally, “to the assembly of the bishop.”

Footnote 1207:

Comp. Isa. lviii. 6.

Footnote 1208:

Phil. ii. 3.

Footnote 1209:

Or, “the archives of the Spirit are not exposed to all.”

Footnote 1210:

Acts xxvi. 14.

Footnote 1211:

_i.e._ the Jewish priests.

Footnote 1212:

Literally, “proclaimed as to Him.”

Footnote 1213:

The meaning is doubtful. Comp. 2 Tim. i. 10.

Footnote 1214:

_i.e._ the Jewish priests.

Footnote 1215:

John xiv. 6.

Footnote 1216:

1 Cor. x. 4.

Footnote 1217:

Literally, “the hedge.”

Footnote 1218:

John x. 11.

Footnote 1219:

John x. 9.

Footnote 1220:

Gen. xlix. 10.

Footnote 1221:

Matt. xxviii. 19.

Footnote 1222:

Literally, “for the name of.”

Footnote 1223:

Literally, “for the name of.”

Footnote 1224:

Literally, “bidding farewell to.”

Footnote 1225:

Or, “for the sake of honour.”

Footnote 1226:

Literally, “bidding farewell to.”

Footnote 1227:

Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9.

Footnote 1228:

The MS. has “Burgus.”

Footnote 1229:

Or, “for the sake of honour.”

THE EPISTLE OF IGNATIUS TO THE SMYRNÆANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church of God the

Father, and of the beloved Jesus Christ, which has through mercy

obtained every kind of gift, which is filled with faith and love, and is

deficient in no gift, most worthy of God, and adorned with

holiness:[1230] the church which is at Smyrna, in Asia, wishes abundance

of happiness, through the immaculate Spirit and word of God._

LONGER.

_Ignatius, who is also called Theophorus, to the church of God the most

high Father, and His beloved Son Jesus Christ, which has through mercy

obtained every kind of gift, which is filled with faith and love, and is

deficient in no gift, most worthy of God, and adorned with holiness: the

church which is at Smyrna, in Asia, wishes abundance of happiness,

through the immaculate Spirit and word of God._

CHAP. I.—_Thanks to God for your faith._

SHORTER.

I glorify God, even Jesus Christ, who has given you such wisdom. For I

have observed that ye are perfected in an immoveable faith, as if ye

were nailed to the cross of our Lord Jesus Christ, both in the flesh and

in the spirit, and are established in love through the blood of Christ,

being fully persuaded with respect to our Lord, that He was truly of the

seed of David according to the flesh,[1231] and the Son of God according

to the will and power[1232] of God; that He was truly born of a virgin,

was baptized by John, in order that all righteousness might be

fulfilled[1233] by Him; and was truly, under Pontius Pilate and Herod

the tetrarch, nailed [to the cross] for us in His flesh. Of this

fruit[1234] we are by His divinely-blessed passion, that He might set up

a standard[1235] for all ages, through His resurrection, to all His holy

and faithful [followers], whether among Jews or Gentiles, in the one

body of His church.

LONGER.

I glorify the God and Father of our Lord Jesus Christ, who by Him has

given you such wisdom. For I have observed that ye are perfected in an

immoveable faith, as if ye were nailed to the cross of our Lord Jesus

Christ, both in the flesh and in the spirit, and are established in love

through the blood of Christ, being fully persuaded, in very truth, with

respect to our Lord Jesus Christ, that He was the Son of God, “the

first-born of every creature,”[1236] God the Word, the only-begotten

Son, and was of the seed of David according to the flesh,[1237] by the

Virgin Mary; was baptized by John, that all righteousness might be

fulfilled[1238] by Him; that He lived a life of holiness without sin,

and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to

the cross] for us in His flesh. From whom we also derive our

being,[1239] from His divinely-blessed passion, that He might set up a

standard for the ages, through His resurrection, to all His holy and

faithful [followers], whether among Jews or Gentiles, in the one body of

His church.

CHAP. II.—_Christ’s true passion._

SHORTER.

Now, He suffered all these things for our sakes, that we might be saved.

And He suffered truly, even as also He truly raised up himself, not, as

certain unbelievers maintain, that He only seemed to suffer, as they

themselves only seem to be [Christians]. And as they believe, so shall

it happen unto them, when they shall be divested of their bodies, and be

mere evil spirits.[1240]

LONGER.

Now, He suffered all these things for us; and He suffered them really,

and not in appearance only, even as also He truly rose again. But not,

as some of the unbelievers, who are ashamed of the formation of man, and

the cross, and death itself, affirm, that in appearance only, and not in

truth, He took a body of the Virgin, and suffered only in appearance,

forgetting, as they do, Him who said, “The Word was made flesh;”[1241]

and again, “Destroy this temple, and in three days I will raise it

up;”[1242] and once more, “If I be lifted up from the earth, I will draw

all men unto me.”[1243] The Word therefore did dwell in flesh, for

“Wisdom built herself an house.”[1244] The Word raised up again His own

temple on the third day, when it had been destroyed by the Jews fighting

against Christ. The Word, when His flesh was lifted up, after the manner

of the brazen serpent in the wilderness, drew all men to himself for

their eternal salvation.[1245]

CHAP. III.—_Christ was possessed of a body after His resurrection._

SHORTER.

For I know that after His resurrection also He was still possessed of

flesh,[1246] and I believe that He is so now. When, for instance, He

came to those who were with Peter, He said to them, “Lay hold, handle

me, and see that I am not an incorporeal spirit.”[1247] And immediately

they touched Him, and believed, being convinced both by His flesh and

spirit. For this cause also they despised death, and were found its

conquerors.[1248] And after His resurrection He did eat and drink with

them, as being possessed of flesh, although spiritually He was united to

the Father.

LONGER.

And I know that He was possessed of a body not only in His being born

and crucified, but I also know that He was so after His resurrection,

and believe that He is so now. When, for instance, He came to those who

were with Peter, He said to them, “Lay hold, handle me, and see that I

am not an incorporeal spirit.”[1249] “For a spirit hath not flesh and

bones, as ye see me have.”[1250] And He says to Thomas, “Reach hither

thy finger into the print of the nails, and reach hither thy hand, and

thrust it into my side;”[1251] and immediately they believed that He was

Christ. Wherefore Thomas also says to Him, “My Lord, and my God.”[1252]

And on this account also did they despise death, for it were too little

to say, indignities and stripes. Nor was this all; but also after He had

shown himself to them, that He had risen indeed, and not in appearance

only, He both ate and drank with them during forty entire days. And thus

was He, with the flesh, received up in their sight unto Him that sent

Him, being with that same flesh to come again, accompanied by glory and

power. For, say the [holy] oracles, “This same Jesus, who is taken up

from you into heaven, shall so come, in like manner as ye have seen Him

go unto heaven.”[1253] But if they say that He will come at the end of

the world without a body, how shall those “see Him that pierced

Him,”[1254] and when they recognise Him, “mourn for themselves?”[1255]

For incorporeal beings have neither form nor figure, nor the

aspect[1256] of an animal possessed of shape, because their nature is in

itself simple.

CHAP. IV.—_Beware of these heretics._

SHORTER.

I give you these instructions, beloved, assured that ye also hold the

same opinions [as I do]. But I guard you beforehand from those beasts in

the shape of men, whom you must not only not receive, but, if it be

possible, not even meet with; only you must pray to God for them, if by

any means they may be brought to repentance, which, however, will be

very difficult. Yet Jesus Christ, who is our true life, has the power of

[effecting] this. But if these things were done by our Lord only in

appearance, then am I also only in appearance bound. And why have I also

surrendered myself to death, to fire, to the sword, to the wild beasts?

But, [in fact,] he who is near to the sword is near to God; he that is

among the wild beasts is in company with God; provided only he be so in

the name of Jesus Christ. I undergo all things that I may suffer

together with Him,[1257] He who became a perfect man inwardly

strengthening me.[1258]

LONGER.

I give you these instructions, beloved, assured that ye also hold the

same opinions [as I do]. But I guard you beforehand from these beasts in

the shape of men, from whom you must not only turn away, but even flee

from them. Only you must pray for them, if by any means they may be

brought to repentance. For if the Lord were in the body in appearance

only, and were crucified in appearance only, then am I also bound in

appearance only. And why have I also surrendered myself to death, to

fire, to the sword, to the wild beasts? But, [in fact,] I endure all

things for Christ, not in appearance only, but in reality, that I may

suffer together with Him, while He himself inwardly strengthens me; for

of myself I have no such ability.

CHAP. V.—_Their dangerous errors._

SHORTER.