Many variations here occur in the way in which the _lacuna_ of the
MSS. is to be supplied. They do not, however, greatly affect the
meaning.
Footnote 1511:
In the MS. “saying” is here inserted, as if the words had been
regarded as a quotation from Isa. liii. 11.
Footnote 1512:
That is, before Christ appeared.
Footnote 1513:
Comp. Matt. vi. 25, etc.
Footnote 1514:
Thus Otto supplies the _lacuna_; others conjecture somewhat different
supplements.
Footnote 1515:
So Böhl. Sylburgius and Otto read, “in the earth.”
Footnote 1516:
Some render, “nor do I rashly seek to persuade others.”
Footnote 1517:
Some propose to read, “and becoming a friend to the Word.”
Footnote 1518:
It has been proposed to connect this with the preceding sentence, and
read, “have known the mysteries of the Father, viz. for what purpose
He sent the Word.”
Footnote 1519:
Or, “esteemed.”
Footnote 1520:
Or, “given.”
Footnote 1521:
Literally, “bringing forth.”
Footnote 1522:
That is, in Paradise.
Footnote 1523:
Literally, “revealing life.”
Footnote 1524:
Or, “deprived of it.”
Footnote 1525:
Literally, “knowledge without the truth of a command exercised to
life.” See 1 Cor. viii. 1.
Footnote 1526:
The MS. is here defective. Some read, “on account of the love of
life.”
Footnote 1527:
Or, “true word,” or, “reason.”
Footnote 1528:
Or, “reap.”
Footnote 1529:
The meaning seems to be, that if the tree of true knowledge and life
be planted within you, you shall continue free from blemishes and
sins.
THE PASTOR OF HERMAS.
Introductory Notice.
The Pastor of Hermas was one of the most popular books, if not the most
popular book, in the Christian church during the second, third, and
fourth centuries. It occupied a position analogous in some respects to
that of Bunyan’s _Pilgrim’s Progress_ in modern times; and critics have
frequently compared the two works.
In ancient times two opinions prevailed in regard to the authorship. The
most widely spread was, that the Pastor of Hermas was the production of
the Hermas mentioned in the Epistle to the Romans. Origen[1530] states
this opinion distinctly, and it is repeated by Eusebius[1531] and
Jerome.[1532]
Those who believed the apostolic Hermas to be the author, necessarily
esteemed the book very highly; and there was much discussion as to
whether it was inspired or not. The early writers are of opinion that it
was really inspired. Irenæus quotes it as scripture;[1533] Clemens
Alexandrinus speaks of it as making its statements “divinely;”[1534] and
Origen, though a few of his expressions are regarded by some as implying
doubt, unquestionably gives it as his opinion that it is “divinely
inspired.”[1535] Eusebius mentions that difference of opinion prevailed
in his day as to the inspiration of the book, some opposing its claims,
and others maintaining its divine origin, especially because it formed
an admirable introduction to the Christian faith. For this latter reason
it was read publicly, he tells us, in the churches.
The only voice of antiquity decidedly opposed to the claim is that of
Tertullian. He designates it apocryphal,[1536] and rejects it with
scorn, as favouring Anti-Montanistic opinions. Even _his_ words,
however, show that it was regarded in many churches as scripture.
The second opinion as to the authorship is found in no writer of any
name. It occurs only in two places: a poem falsely ascribed to
Tertullian, and a fragment published by Muratori, on the Canon, the
authorship of which is unknown, and the original language of which is
still a matter of dispute. The fragment says, “The Pastor was written
very lately in our times, in the city of Rome, by Hermas, while Bishop
Pius, his brother, sat in the chair of the church of the city of Rome.”
A third opinion has had advocates in modern times. The Pastor of Hermas
is regarded as a fiction, and the person Hermas, who is the principal
character, is, according to this opinion, merely the invention of the
fiction-writer.
Whatever opinion critics may have in regard to the authorship, there can
be but one opinion as to the date. The Pastor of Hermas must have been
written at an early period. The fact that it was recognised by Irenæus
as scripture shows that it must have been in circulation long before his
time. The most probable date assigned to its composition is the reign of
Hadrian, or of Antoninus Pius.
The work is very important in many respects; but especially as
reflecting the tone and style of books which interested and instructed
the Christians of the second and third centuries.
The Pastor of Hermas was written in Greek. It was well known in the
eastern churches: it seems to have been but little read in the Western.
Yet the work bears traces of having been written in Italy.
For a long time the Pastor of Hermas was known to scholars only in a
Latin version, occurring in several MSS. with but slight variations. But
within recent times the difficulty of settling the text has been
increased by the discovery of various MSS. A Latin translation has been
edited, widely differing from the common version. Then a Greek MS. was
said to have been found in Mount Athos, of which Simonides affirmed that
he brought away a portion of the original and a copy of the rest. Then a
MS. of the Pastor of Hermas was found at the end of the Sinaitic Codex
of Tischendorf. And in addition to all these, there is an Æthiopic
translation. The discussion of the value of these discoveries is one of
the most difficult that can fall to the lot of critics; for it involves
not merely an examination of peculiar forms of words and similar
criteria, but an investigation into statements made by Simonides and
Tischendorf respecting events in their own lives. But whatever may be
the conclusions at which the critic arrives, the general reader does not
gain or lose much. In all the Greek and Latin forms the Pastor of Hermas
is substantially the same. There are many minute differences; but there
are scarcely any of importance—perhaps we should say none.
In this translation the text of Hilgenfeld, which is based on the
Sinaitic Codex, has been followed.
The letters _Vat._ mean the Vatican manuscript, the one from which the
common or vulgate version was usually printed.
The letters _Pal._ mean the manuscript edited by Dressel, which contains
the Latin version, differing considerably from the common version.
The letters _Lips._ refer to the manuscript, partly original and partly
copied, furnished by Simonides from Athos. The text of Anger and Dindorf
(Lips. 1856) has been used, though reference has also been made to the
text of Tischendorf in Dressel.
The letters _Sin._ refer to the Sinaitic Codex, as given in Dressel and
in Hilgenfeld’s notes.
The letters _Æth._ refer to the Æthiopic version, edited, with a Latin
translation, by Antonius D’Abbadie. Leipzig 1860.
No attempt has been made to give even a tithe of the various readings.
Only the most important have been noted.
Footnote 1530:
Comment. in Rom. [xvi. 14], lib. x. 31.
Footnote 1531:
_Hist. Eccl._ iii. 3.
Footnote 1532:
_De Viris Illustribus_, c. x.
Footnote 1533:
_Contra Hæres._ iv. 20, 2.
Footnote 1534:
_Strom._ i. xxix. p. 426.
Footnote 1535:
_Ut supra._
Footnote 1536:
_De Pudicitia_, c. xx., also c. x.; _De Oratione_, c. xvi.
BOOK FIRST.—VISIONS.
VISION FIRST.
AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN
CHASTISING HIS SONS.
CHAP. I.
He who had brought me up, sold me to one Rhode in Rome.[1537] Many years
after this I recognised her, and I began to love her as a sister. Some
time after, I saw her bathe in the river Tiber; and I gave her my hand,
and drew her out of the river. The sight of her beauty made me think
with myself, “I should be a happy man if I could but get a wife as
handsome and good as she is.” This was the only thought that passed
through me: this and nothing more. A short time after this, as I was
walking on my road to the villages,[1538] and magnifying the creatures
of God, and thinking how magnificent, and beautiful, and powerful they
are,[1539] I fell asleep. And the Spirit carried me away, and took me
through a pathless place,[1540] through which a man could not travel,
for it was situated in the midst of rocks; it was rugged and impassable
on account of water. Having passed over this river, I came to a plain. I
then bent down on my knees, and began to pray to the Lord,[1541] and to
confess my sins. And as I prayed, the heavens were opened, and I see the
woman whom I had desired saluting me from the sky, and saying, “Hail,
Hermas!” And looking up to her, I said, “Lady, what doest thou here?”
And she answered me, “I have been taken up here to accuse you of your
sins before the Lord.” “Lady,” said I, “are you to be the subject of my
accusation?”[1542] “No,” said she; “but hear the words which I am going
to speak to you. God, who dwells in the heavens, and made out of nothing
the things that exist, and multiplied and increased them on account of
His holy church, is angry with you for having sinned against me.” I
answered her, “Lady, have I sinned against you? How?[1543] or when spoke
I an unseemly word to you? Did I not always think of you as a lady? Did
I not always respect you as a sister? Why do you falsely accuse me of
this wickedness and impurity?” With a smile she replied to me, “The
desire of wickedness[1544] arose within your heart. Is it not your
opinion that a righteous man commits sin when an evil desire arises in
his heart? There is sin in such a case, and the sin is great,” said she;
“for the thoughts of a righteous man should be righteous. For by
thinking righteously his character is established in the heavens,[1545]
and he has the Lord merciful to him in every business. But such as
entertain wicked thoughts in their minds are bringing upon themselves
death and captivity; and especially is this the case with those who set
their affections on this world, and glory in their riches, and look not
forward to the blessings of the life to come. For many will their
regrets be; for they have no hope, but have despaired of themselves and
their life.[1546] But do thou pray to God, and He will heal thy sins,
and the sins of thy whole house, and of all the saints.”
CHAP. II.
After she had spoken these words, the heavens were shut. I was
overwhelmed with sorrow and fear, and said to myself, “If this sin is
assigned to me, how can I be saved, or how shall I propitiate God in
regard to my sins,[1547] which are of the grossest character? With what
words shall I ask the Lord to be merciful to me?” While I was thinking
over these things, and discussing them in my mind, I saw opposite to me
a chair, white, made of white wool,[1548] of great size. And there came
up an old woman, arrayed in a splendid robe, and with a book in her
hand; and she sat down alone, and saluted me, “Hail, Hermas!” And in
sadness and tears[1549] I said to her, “Lady, hail!” And she said to me,
“Why are you downcast, Hermas? for you were wont to be patient and
temperate, and always smiling. Why are you so gloomy, and not cheerful?”
I answered her and said, “O Lady, I have been reproached by a very good
woman, who says that I sinned against her.” And she said, “Far be such a
deed from a servant of God. But perhaps a desire after her has arisen
within your heart. Such a wish, in the case of the servants of God,
produces sin. For it is a wicked and horrible wish in an all-chaste and
already well-tried spirit[1550] to desire an evil deed; and especially
for Hermas so to do, who keeps himself from all wicked desire, and is
full of all simplicity, and of great guilelessness.”
CHAP. III.
“But God is not angry with you on account of this, but that you may
convert your house,[1551] which have committed iniquity against the
Lord, and against you, their parents. And although you love your sons,
yet did you not warn your house, but permitted them to be terribly
corrupted.[1552] On this account is the Lord angry with you, but He will
heal all the evils which have been done in your house. For, on account
of their sins and iniquities, you have been destroyed by the affairs of
this world. But now the mercy of the Lord[1553] has taken pity on you
and your house, and will strengthen you, and establish you in His
glory.[1554] Only be not easy-minded,[1555] but be of good courage and
comfort your house. For as a smith hammers out his work, and
accomplishes whatever he wishes,[1556] so shall righteous daily speech
overcome all iniquity.[1557] Cease not therefore to admonish your sons;
for I know that, if they will repent with all their heart, they will be
enrolled in the Books of Life with the saints.”[1558] Having ended these
words, she said to me, “Do you wish to hear me read?” I say to her,
“Lady, I do.” “Listen then, and give ear to the glories of God.”[1559]
And then I heard from her,[1560] magnificently and admirably, things
which my memory could not retain. For all the words were terrible, such
as man could not endure. The last words, however, I did remember; for
they were useful to us, and gentle.[1561] “Lo, the God of powers, who by
His invisible strong power and great wisdom has created the world, and
by His glorious counsel has surrounded His creation with beauty, and by
His strong word has fixed the heavens and laid the foundations of the
earth upon the waters, and by His own wisdom and providence[1562] has
created His holy[1563] church, which He has blessed, lo! He
removes[1564] the heavens and the mountains,[1565] the hills and the
seas, and all things become plain to His elect, that He may bestow on
them the blessing which He has promised them, with much glory and joy,
if only they shall keep the commandments of God which they have received
in great faith.”
CHAP. IV.
When she had ended her reading, she rose from the chair, and four young
men came and carried off the chair and went away to the east. And she
called me to herself and touched my breast, and said to me, “Have you
been pleased with my reading?” And I say to her, “Lady, the last words
please me, but the first are cruel and harsh.” Then she said to me, “The
last are for the righteous: the first are for heathens and apostates.”
And while she spoke to me, two men appeared and raised her on their
shoulders, and they went to where the chair was in the east. With joyful
countenance did she depart; and as she went, she said to me, “Behave
like a man,[1566] Hermas.”
Footnote 1537:
The commencement varies. In the Vatican: “He who had brought me up,
sold a certain young woman at Rome. Many years after this I saw her
and recognised her.” So Lips.; Pal. has the name of the woman, Rada.
The name Rhode occurs in Acts xii. 13.
Footnote 1538:
“On my road to the villages.” This seems to mean: as I was taking a
walk into the country, or spending my time in travelling amid rural
scenes. So the Æthiopic version. “Proceeding with these thoughts in my
mind.”—_Vat._ “After I had come to the city of Ostia.”—_Pal._
“Proceeding to some village.”—_Lips._
Footnote 1539:
_Creatures._ Creature or creation.—_Lips._, _Vat._, _Æth._
Footnote 1540:
_Pathless place._ Place on the right hand.—_Vat._
Footnote 1541:
_Lord._ God.—_Sin._ alone.
Footnote 1542:
_Are you to be the subject of my accusation?_ Are you to accuse
me?—_Vat._, _Lips._, _Æth._
Footnote 1543:
_How?_ In what place?—_Vat._, _Sin._
Footnote 1544:
_Wickedness._ The desire of fornication.—_Lips._
Footnote 1545:
Literally, His glory is made straight in the heavens. As long as his
thoughts are righteous and his way of life correct, he will have the
Lord in heaven merciful to him.—_Vat._ When he thinks righteously, he
corrects himself, and his grace will be in heaven, and he will have
the Lord merciful in every business.—_Pal._ His dignity will be
straight in the skies.—_Æth._
Footnote 1546:
_For many ... life._ For the minds of such become empty. Now this is
what the doubters do who have no hope in the Lord, and despise and
neglect their life—_Vat._ Their souls not having the hope of life, do
not resist these luxuries; for they despair of themselves and their
life.—_Pal._
Footnote 1547:
Literally, perfect. _How ... sins._ How shall I entreat the Lord in
regard to my very numerous sins?—_Vat._ How can I propitiate the Lord
God in these my sins?—_Pal._ How then shall I be saved, and beg pardon
of the Lord for these my many sins?—_Æth._
Footnote 1548:
A chair made of white wool, like snow.—_Vat._ A chair for reclining,
and on it a covering of wool, white as hail.—_Æth._
Footnote 1549:
_And ... sorrow._ I leaping in spirit with joy at her
salutation.—_Lips._
Footnote 1550:
_For ... spirit._ For this hateful thought ought not to be in a
servant of God, nor ought a well-tried spirit to desire an evil
deed.—_Vat._
Footnote 1551:
_But that._ But God is not angry with you on your own account, but on
account of your house, which has.—_Vat._
Footnote 1552:
_Corrupted._ To live riotously.—_Vat._
Footnote 1553:
_Lord._ God.—_Vat._
Footnote 1554:
_Will strengthen._ Has preserved you in glory.—_Vat._ Strengthened and
established.—_Lips._ Has saved your house.—_Pal._
Footnote 1555:
_Easy-minded._ Only wander not, but be calm.—_Vat._ Omitted in Pal.
Footnote 1556:
_Accomplishes ... wishes._ And exhibits it to any one to whom he
wishes.—_Vat._
Footnote 1557:
So shall you also, teaching the truth daily, cut off great sin.—_Vat._
Footnote 1558:
_I know ... saints._ For the Lord knows that they will repent with all
their heart, and He will write you in the Book of Life—_Vat._ See
Phil. iv. 3; Rev. xx. 15.
Footnote 1559:
_And give ear to the glories of God_, om. in Vat.
Footnote 1560:
_And then ... her._ And unfolding a book, she read gloriously,
magnificently, and admirably.—_Vat._
Footnote 1561:
_Gentle._ For they were few and useful to us.—_Vat._
Footnote 1562:
_By His own wisdom and providence._ By His mighty power.—_Vat._,
_Pal._
Footnote 1563:
_Holy_ omitted by Lips.
Footnote 1564:
_Removes._ He will remove.—_Vat._
Footnote 1565:
See 2 Pet. iii. 5.
Footnote 1566:
Be strong, or be made strong.—_Vat._
VISION SECOND.
AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL
SONS, AND OF HIS CHARACTER.
CHAP. I.
As I was going to the country[1567] about the same time as on the
previous year, in my walk I recalled to memory the vision of that year.
And again the Spirit carried me away, and took me to the same place
where I had been the year before. On coming to that place, I bowed my
knees and began to pray to the Lord, and to glorify His name, because He
had deemed me worthy, and had made known to me my former sins. On rising
from prayer, I see opposite me that old woman, whom I had seen the year
before, walking and reading some book. And she says to me, “Can you
carry a report of these things to the elect of God?” I say to her,
“Lady, so much I cannot retain in my memory, but give me the book and I
shall transcribe it.” “Take it,” says she, “and you will give it back to
me.” Thereupon I took it, and going away into a certain part of the
country, I transcribed the whole of it letter by letter;[1568] but the
syllables of it I did not catch. No sooner, however, had I finished the
writing of the book, than all of a sudden it was snatched from my hands;
but who the person was that snatched it, I saw not.
CHAP. II.
Fifteen days after, when I had fasted and prayed much to the Lord, the
knowledge of the writing was revealed to me. Now the writing was to this
effect: “Your seed, O Hermas, has sinned against God, and they have
blasphemed against[1569] the Lord, and in their great wickedness they
have betrayed their parents. And they passed as traitors of their
parents, and by their treachery did they not[1570] reap profit. And even
now they have added to their sins lusts and iniquitous pollutions, and
thus their iniquities have been filled up. But make known[1571] these
words to all your children, and to your wife, who is to be your sister.
For she does not[1572] restrain her tongue, with which she commits
iniquity; but, on hearing these words, she will control herself, and
will obtain mercy. For after you have made known to them these words
which my Lord has commanded me to reveal to you,[1573] then shall they
be forgiven all the sins which in former times they committed, and
forgiveness will be granted to all the saints who have sinned even to
the present day, if they repent with all their heart, and drive all
doubts from their minds. For the Lord has sworn by His glory, in regard
to His elect, that if any one of them sin after a certain day which has
been fixed, he shall not be saved. For the repentance of the righteous
has limits. Filled up are the days of repentance to all the saints; but
to the heathen, repentance will be possible even to the last day. You
will tell, therefore, those who preside over the church, to direct their
ways in righteousness, that they may receive in full the promises with
great glory. Stand stedfast, therefore, ye who work righteousness, and
doubt not,[1574] that your passage[1575] may be with the holy angels.
Happy ye who endure the great tribulation that is coming on, and happy
they who shall not deny their own life.[1576] For the Lord hath sworn by
His Son, that those who denied their Lord have abandoned their life in
despair, for even now these are to deny Him in the days that are
coming.[1577] To those who denied in earlier times, God became[1578]
gracious, on account of His exceeding tender mercy.”
CHAP. III.
“But as for you, Hermas, remember not the wrongs done to you by your
children, nor neglect your sister, that they may be cleansed from their
former sins. For they will be instructed with righteous instruction, if
you remember not the wrongs they have done you. For the remembrance of
wrongs worketh death.[1579] And you, Hermas, have endured great
personal[1580] tribulations on account of the transgressions of your
house, because you did not attend to them, but were careless,[1581] and
engaged in your wicked transactions. But[1582] you are saved, because
you did not depart from the living God, and on account of your
simplicity and great self-control. These have saved you, if you remain
stedfast. And they will save all who act in the same manner, and walk in
guilelessness and simplicity. Those who possess such virtues will wax
strong against every form of wickedness, and will abide unto eternal
life. Blessed are all they who practise righteousness, for they shall
never be destroyed. Now you will tell Maximus: Lo![1583] tribulation
cometh on. If it seemeth good to thee, deny again. The Lord is near to
them who return unto Him, as it is written in Eldad and Modat,[1584] who
prophesied to the people in the wilderness.”
CHAP. IV.
Now a revelation was given to me, my brethren, while I slept, by a young
man of comely appearance, who said to me, “Who do you think that old
woman is from whom you received the book?” And I said, “The Sibyl.” “You
are in a mistake,” says he; “it is not the Sibyl.” “Who is it then?” say
I. And he said, “It is the church.”[1585] And I said to him, “Why then
is she an old woman?” “Because,” said he, “she was created first of all.
On this account is she old. And for her sake was the world made.” After
that I saw a vision in my house, and that old woman came and asked me,
if I had yet given the book to the presbyters. And I said that I had
not. And then she said, You have done well, for I have some words to
add. But when I finish all the words, all the elect will then become
acquainted with them through you. You will write therefore two books,
and you will send the one to Clemens and the other to Grapte.[1586] And
Clemens will send his to foreign countries, for permission has been
granted to him to do so. And Grapte will admonish the widows and the
orphans. But you will read the words in this city, along with the
presbyters who preside over the church.
Footnote 1567:
_Country_; lit. _to the villages_. From Cumæ.—_Vat._ While I was
journeying in the district of the Cumans.—_Pal._
Footnote 1568:
_Going ... letter._ Now taking the book, I sat down in one place and
wrote the whole of it in order.—_Pal._ In the ancient MSS. there was
nothing to mark out where one word ended and another commenced.
Footnote 1569:
_God ... against_, omitted in Vat.
Footnote 1570:
_Not_, omitted in Vat.
Footnote 1571:
_Make known._ Rebuke with these words.—_Vat._
Footnote 1572:
Let her restrain her tongue.—_Vat._
Footnote 1573:
_For ... you._ For she will be instructed, after you have rebuked her
with those words which the Lord has commanded to be revealed to
you.—_Vat._
Footnote 1574:
_Doubt not._ And so act.—_Vat._
Footnote 1575:
_Passage._ Your journey.—_Pal._
Footnote 1576:
And whosoever shall not deny his own life.—_Vat._
Footnote 1577:
_Those ... coming._ The meaning of this sentence is obscure. The Vat.
is evidently corrupt, but seems to mean: “The Lord has sworn by His
Son, that whoever will deny Him and His Son, promising themselves life
thereby, they [God and His Son] will deny them in the days that are to
come.” The days that are to come would mean the day of judgment and
the future state. See Matt. x. 33.
Footnote 1578:
_Became gracious._ Will be gracious.—_Pal._
Footnote 1579:
The Vat. adds: but forgetfulness of them, eternal life.
Footnote 1580:
_Personal._ Worldly.—_Vat._
Footnote 1581:
_You ... careless._ You neglected them as if they did not belong to
you.—_Vat._
Footnote 1582:
But you will be saved for not having departed from the living God. And
your simplicity and singular self-control will save you, if you remain
stedfast.—_Vat._
Footnote 1583:
Now you will say: Lo! great tribulation cometh on.—_Vat._ Lo!
exceedingly great tribulation cometh on.—_Lips._
Footnote 1584:
Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are
mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their
name is now lost. Cotelerius compares for the passage Ps. xxxiv. 9.
Footnote 1585:
_The church._ The church of God.—_Vat._
Footnote 1586:
Grapte is supposed to have been a deaconess.
VISION THIRD.
CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS
CLASSES OF REPROBATE MEN.
CHAP. I.
The vision which I saw, my brethren, was of the following nature. Having
fasted frequently, and having prayed to the Lord that He would show me
the revelation which He promised to show me through that old woman, the
same night that old woman appeared to me, and said to me, “Since you are
so anxious and eager to know all things, go into the part of the country
where you tarry; and about the fifth[1587] hour I shall appear unto you,
and show you all that you ought to see.” I asked her, saying, “Lady,
into what part of the country am I to go?” And she said, “Into any part
you wish.” Then I chose a spot which was suitable, and retired. Before,
however, I began to speak and to mention the place, she said to me, “I
will come where you wish.” Accordingly, I went to the country, and
counted the hours, and reached the place where I had promised to meet
her. And I see an ivory seat ready placed, and on it a linen cushion,
and above the linen cushion was spread a covering of fine linen. Seeing
these laid out, and yet no one in the place, I began to feel awe, and as
it were a trembling seized hold of me, and my hair stood on end, and as
it were a horror came upon me when I saw that I was all alone. But on
coming back to myself and calling to mind the glory of God, I took
courage, bent my knees, and again confessed my sins to God as I had done
before. Whereupon the old woman approached, accompanied by six young men
whom I had also seen before; and she stood behind me, and listened to
me, as I prayed and confessed my sins to the Lord. And touching me she
said, “Hermas, cease praying continually for your sins; pray for
righteousness, that you may have a portion of it immediately in your
house.” On this, she took me up by the hand, and brought me to the seat,
and said to the young men, “Go and build.” When the young men had gone
and we were alone, she said to me, “Sit here.” I say to her, “Lady,
permit my elders[1588] to be seated first.” “Do what I bid you,” said
she; “sit down.” When I would have sat down on her right, she did not
permit me, but with her hand beckoned to me to sit down on the left.
While I was thinking about this, and feeling vexed that she did not let
me sit on the right, she said, “Are you vexed, Hermas? The place to the
right is for others who have already pleased God, and have suffered for
His name’s sake; and you have yet much to accomplish before you can sit
with them. But abide as you now do in your simplicity, and you will sit
with them, and with all who do their deeds and bear what they have
borne.”
CHAP. II.
“What have they borne?” said I. “Listen,” said she: “scourges, prisons,
great tribulations, crosses, wild beasts, for God’s name’s sake. On this
account is assigned to them the division of sanctification on the right
hand, and to every one who shall suffer for God’s name: to the rest is
assigned the division on the left. But both for those who sit on the
right, and those who sit on the left, there are the same gifts and
promises; only those sit on the right, and have some glory. You then are
eager to sit on the right with them, but your shortcomings are many. But
you will be cleansed from your shortcomings; and all who are not given
to doubts shall be cleansed from all their iniquities up till this day.”
Saying this, she wished to go away. But falling down at her feet, I
begged her by the Lord that she would show me the vision which she had
promised to show me. And then she again took hold of me by the hand, and
raised me, and made me sit on the seat to the left; and lifting up a
splendid rod, she said to me, “Do you see something great?” And I say,
“Lady, I see nothing.” She said to me, “Lo! do you not see opposite to
you a great tower, built upon the waters, of splendid square stones?”
For the tower was built square by those six young men who had come with
her. But myriads of men were carrying stones to it, some dragging them
from the depths, others removing them from the land, and they handed
them to these six young men. They were taking them and building; and
those of the stones that were dragged out of the depths, they placed in
the building just as they were: for they were polished and fitted
exactly into the other stones, and became so united one with another
that the lines of juncture could not be perceived. And in this way the
building of the tower looked as if it were made out of one stone. Those
stones, however, which were taken from the earth suffered a different
fate; for the young men rejected some of them, some they fitted into the
building, and some they cut down, and cast far away from the tower. Many
other stones, however, lay around the tower, and the young men did not
use them in building; for some of them were rough, others had cracks in
them, others had been made too short,[1589] and others were white and
round, but did not fit into the building of the tower. Moreover, I saw
other stones thrown far away from the tower, and falling into the public
road; yet they did not remain on the road, but were rolled into a
pathless place. And I saw others falling into the fire and burning,
others falling close to the water, and yet not capable of being rolled
into the water, though they wished to be rolled down, and to enter the
water.
CHAP. III.
On showing me these visions, she wished to retire. I said to her, “What
is the use of my having seen all this, while I do not know what it
means?” She said to me, “You are a cunning fellow, wishing to know
everything that relates to the tower.” “Even so, O Lady,” said I, “that
I may tell it to my brethren, that, hearing this, they may know the Lord
in much glory.”[1590] And she said, “Many indeed shall hear, and
hearing, some shall be glad, and some shall weep. But even these, if
they hear and repent, shall also rejoice. Hear, then, the parables of
the tower; for I will reveal all to you, and give me no more trouble in
regard to revelation: for these revelations have an end, for they have
been completed. But you will not cease praying for revelations, for you
are shameless. The tower which you see building is myself, the Church,
who have appeared to you now and on the former occasion. Ask, then,
whatever you like in regard to the tower, and I will reveal it to you,
that you may rejoice with the saints.” I said unto her, “Lady, since you
have vouchsafed to reveal all to me this once, reveal it.” She said to
me, “Whatsoever ought to be revealed, will be revealed; only let your
heart be with God,[1591] and doubt not whatsoever you shall see.” I
asked her, “Why was the tower built upon the waters, O Lady?” She
answered, “I told you before,[1592] and you still inquire carefully:
therefore inquiring you shall find the truth. Hear then why the tower is
built upon the waters. It is because your life has been, and will be,
saved through water. For the tower was founded on the word of the
almighty and glorious Name, and it is kept together by the invisible
power of the Lord.”[1593]
CHAP. IV.
In reply I said to her, “This is magnificent and marvellous. But who are
the six young men who are engaged in building?” And she said, “These are
the holy angels of God, who were first created, and to whom the Lord
handed over His whole creation, that they might increase and build up
and rule over the whole creation. By these will the building of the
tower be finished.” “But who are the other persons who are engaged in
carrying the stones?” “These also are holy angels of the Lord, but the
former six are more excellent than these. The building of the tower will
be finished,[1594] and all will rejoice together around the tower, and
they will glorify God, because the tower is finished.” I asked her,
saying, “Lady, I should like to know what became of the stones, and what
was meant by the various kinds of stones?” In reply she said to me, “Not
because you are[1595] more deserving than all others that this
revelation should be made to you—for there are others before you, and
better than you, to whom these visions should have been revealed—but
that the name of God may be glorified, has the revelation been made to
you, and it will be made on account of the doubtful who ponder in their
hearts whether these things will be or not. Tell them that all these
things are true, and that none of them is beyond the truth. All of them
are firm and sure, and established on a strong foundation.”
CHAP. V.
“Hear now with regard to the stones which are in the building. Those
square white stones which fitted exactly into each other, are apostles,
bishops, teachers, and deacons, who have lived in godly purity, and have
acted as bishops and teachers and deacons chastely and reverently to the
elect of God. Some of them have fallen asleep, and some still remain
alive. And they have always agreed with each other, and been at peace
among themselves, and listened to each other. On account of this, they
join exactly into the building of the tower.” “But who are the stones
that were dragged from the depths, and which were laid into the building
and fitted in with the rest of the stones previously placed in the
tower?” “They are those[1596] who suffered for the Lord’s sake.” “But I
wish to know, O Lady, who are the other stones which were carried from
the land.” “Those,” she said, “which go into the building without being
polished, are those whom God has approved of, for they walked in the
straight ways of the Lord and practised His commandments.” “But who are
those who are in the act of being brought and placed in the building?”
“They are those who are young in faith and are faithful. But they are
admonished by the angels to do good, for no iniquity has been found in
them.” “Who then are those whom they rejected and cast away?”[1597]
“These are they who have sinned, and wish to repent. On this account
they have not been thrown far from the tower, because they will yet be
useful in the building, if they repent. Those then who are to repent, if
they do repent, will be strong in faith, if they now repent while the
tower is building. For if the building be finished, there will not be
more room for any one, but he will be rejected. This privilege, however,
will belong only to him who has now been placed near the tower.”
CHAP. VI.
“As to those who were cut down and thrown far away from the tower, do
you wish to know who they are? They are the sons of iniquity, and they
believed in hypocrisy, and wickedness did not depart from them. For this
reason they are not saved, since they cannot be used in the building on
account of their iniquities. Wherefore they have been cut off and cast
far away on account of the anger of the Lord, for they have roused Him
to anger. But I shall explain to you the other stones which you saw
lying in great numbers, and not going into the building. Those which are
rough are those who have known the truth and not remained in it, nor
have they been joined to the saints. On this account are they unfit for
use.” “Who are those that have rents?” “These are they who are at
discord in their hearts one with another, and are not at peace amongst
themselves: they indeed keep peace before each other, but when they
separate one from the other, their wicked thoughts remain in their
hearts. These, then, are the rents which are in the stones. But those
which are shortened are those who have indeed believed, and have the
larger share of righteousness; yet they have also a considerable share
of iniquity, and therefore they are shortened and not whole.” “But who
are these, Lady, that are white and round, and yet do not fit into the
building of the tower?” She answered and said, “How long will you be
foolish and stupid, and continue to put every kind of question and
understand nothing? These are those who have faith indeed, but they have
also the riches of this world. When, therefore, tribulation comes, on
account of their riches and business they deny the Lord.” I answered and
said to her, “When, then, will they be useful for the building, Lady?”
“When the riches that now seduce them have been circumscribed, then will
they be of use to God.[1598] For as a round stone cannot become square
unless portions be cut off and cast away, so also those who are rich in
this world cannot be useful to the Lord unless their riches be cut down.
Learn this first from your own case. When you were rich, you were
useless; but now you are useful and fit for life. Be ye useful to God;
for you also will be used as one of these stones.”[1599]
CHAP. VII.
“Now the other stones which you saw cast far away from the tower, and
falling upon the public road and rolling from it into pathless places,
are those who have indeed believed, but through doubt have abandoned the
true road. Thinking, then, that they could find a better, they wander
and become wretched, and enter upon pathless places. But those which
fell into the fire and were burned, are those who have departed for ever
from the living God; nor does the thought of repentance ever come into
their hearts, on account of their devotion to their lusts and to the
crimes which they committed. Do you wish to know who are the others
which fell near the waters, but could not be rolled into them? These are
they who have heard the word, and wish to be baptized in the name of the
Lord; but when the chastity demanded by the truth comes into their
recollection, they draw back,[1600] and again walk after their own
wicked desires.” She finished her exposition of the tower. But I,
shameless as I yet was, asked her, “Is repentance possible for all those
stones which have been cast away and did not fit into the building of
the tower, and will they yet have a place in this tower?” “Repentance,”
said she, “is yet possible, but in this tower they cannot find a
suitable place. But in another and much inferior place they will be
laid, and that, too, only when they have been tortured and completed the
days of their sins. And on this account will they be transferred,
because they have partaken of the righteous Word. And then only will
they be removed from their punishments when the thought of repenting of
the evil deeds which they have done has come into their hearts. But if
it does not come into their hearts, they will not be saved, on account
of the hardness of their heart.”
CHAP. VIII.
When then I ceased asking in regard to all these matters, she said to
me, “Do you wish to see anything else?” And as I was extremely eager to
see something more, my countenance beamed with joy. She looked towards
me with a smile, and said, “Do you see seven women around the tower?” “I
do, Lady,” said I. “This tower,” said she, “is supported by them
according to the precept of the Lord. Listen now to their functions. The
first of them, who is clasping her hands, is called Faith. Through her
the elect of God are saved. Another, who has her garments tucked up and
acts with vigour, is called Self-restraint. She is the daughter of
Faith. Whoever then follows her will become happy in his life, because
he will restrain himself from all evil works, believing that, if he
restrain himself from all evil desire, he will inherit eternal life.”
“But the others,” said I, “O Lady, who are they?” And she said to me,
“They are daughters of each other. One of them is called Simplicity,
another Guilelessness, another Chastity, another Intelligence, another
Love. When then you do all the works of their mother, you will be able
to live.” “I should like to know,” said I, “O Lady, what power each one
of them possesses.” “Hear,” she said, “what power they have. Their
powers are regulated[1601] by each other, and follow each other in the
order of their birth. For from Faith arises Self-restraint; from
Self-restraint, Simplicity; from Simplicity, Guilelessness; from
Guilelessness, Chastity; from Chastity, Intelligence; and from
Intelligence, Love. The deeds, then, of these are pure, and chaste, and
divine. Whoever devotes himself to these, and is able to hold fast by
their works, shall have his dwelling in the tower with the saints of
God.” Then I asked her in regard to the ages, if now there is the
conclusion. She cried out with a loud voice, “Foolish man! do you not
see the tower yet building? When the tower is finished and built, then
comes the end; and I assure you it will be soon finished. Ask me no more
questions. Let you and all the saints be content with what I have called
to your remembrance, and with my renewal of your spirits. But observe
that it is not for your own sake only that these revelations have been
made to you, but they have been given you that you may show them to all.
For after three days—this you will take care to remember—I command you
to speak all the words which I am to say to you into the ears of the
saints, that hearing them and doing them, they may be cleansed from
their iniquities, and you along with them.”
CHAP. IX.
Give ear unto me, O Sons: I have brought you up in much simplicity, and
guilelessness, and chastity, on account of the mercy of the Lord,[1602]
who has dropped His righteousness down upon you, that ye may be made
righteous and holy[1603] from all your iniquity and depravity; but you
do not wish to rest from your iniquity. Now, therefore, listen to me,
and be at peace one with another, and visit each other, and bear each
other’s burdens, and do not partake of God’s creatures alone,[1604] but
give abundantly of them to the needy. For some through the abundance of
their food produce weakness in their flesh, and thus corrupt their
flesh; while the flesh of others who have no food is corrupted, because
they have not sufficient nourishment. And on this account their bodies
waste away. This intemperance in eating is thus injurious to you who
have abundance and do not distribute among those who are needy. Give
heed to the judgment that is to come. Ye, therefore, who are high in
position, seek out the hungry as long as the tower is not yet finished;
for after the tower is finished, you will wish to do good, but will find
no opportunity. Give heed, therefore, ye who glory in your wealth, lest
those who are needy should groan, and their groans should ascend to the
Lord, and ye be shut out with all your goods beyond the gate of the
tower. Wherefore I now say to you who preside over the church and love
the first seats,[1605] “Be not like to drug-mixers. For the drug-mixers
carry their drugs in boxes, but ye carry your drug and poison in your
heart. Ye are hardened, and do not wish to cleanse your hearts, and to
add unity of aim to purity of heart, that you may have mercy from the
great King. Take heed, therefore, children, that these dissensions of
yours do not deprive you of your life. How will you instruct the elect
of the Lord, if you yourselves have not instruction? Instruct each other
therefore, and be at peace among yourselves, that I also, standing
joyful before your Father, may give an account of you all to your Lord.”
CHAP. X.
On her ceasing to speak to me, those six young men who were engaged in
building came and conveyed her to the tower, and other four lifted up
the seat and carried it also to the tower. The faces of these last I did
not see, for they were turned away from me. And as she was going, I
asked her to reveal to me the meaning of the three forms in which she
appeared to me. In reply she said to me: “With regard to them, you must
ask another to reveal their meaning to you.” For she had appeared to me,
brethren, in the first vision the previous year under the form of an
exceedingly old woman, sitting in a chair. In the second vision her face
was youthful, but her skin and hair betokened age, and she stood while
she spoke to me. She was also more joyful than on the first occasion.
But in the third vision she was entirely youthful and exquisitely
beautiful, except only that she had the hair of an old woman; but her
face beamed with joy, and she sat on a seat. Now I was exceeding sad in
regard to these appearances, for I longed much to know what the visions
meant. Then I see the old woman in a vision of the night saying unto me:
“Every prayer should be accompanied with humility: fast,[1606]
therefore, and you will obtain from the Lord what you beg.” I fasted
therefore for one day.
That very night there appeared to me a young man, who said, “Why do you
frequently ask revelations in prayer? Take heed lest by asking many
things you injure your flesh: be content with these revelations. Will
you be able to see greater[1607] revelations than those which you have
seen?” I answered and said to him, “Sir, one thing only I ask, that in
regard to these three forms the revelation may be rendered complete.” He
answered me, “How long are ye senseless?[1608] But your doubts make you
senseless, because you have not your hearts turned towards the Lord.”
But I answered and said to him, “From you, sir, we shall learn these
things more accurately.”
CHAP. XI.
“Hear then,” said he, “with regard to the three forms, concerning which
you are inquiring. Why in the first vision did she appear to you as an
old woman seated on a chair? Because your spirit is now old and withered
up, and has lost its power in consequence of your infirmities and
doubts. For, like elderly men who have no hope of renewing their
strength, and expect nothing but their last sleep, so you, weakened by
worldly occupations, have given yourselves up to sloth, and have not
cast your cares upon the Lord. Your spirit therefore is broken, and you
have grown old in your sorrows.” “I should like then to know, sir, why
she sat on a chair?” He answered, “Because every weak person sits on a
chair on account of his weakness, that his weakness may be sustained.
Lo! you have the form of the first vision.”
CHAP. XII.
“Now in the second vision you saw her standing with a youthful
countenance, and more joyful than before; still she had the skin and
hair of an aged woman. Hear,” said he, “this parable also. When one
becomes somewhat old, he despairs of himself on account of his weakness
and poverty, and looks forward to nothing but the last day of his life.
Then suddenly an inheritance is left him; and hearing of this, he rises
up, and becoming exceeding joyful, he puts on strength. And now he no
longer reclines, but stands up; and his spirit, already destroyed by his
previous actions, is renewed,[1609] and he no longer sits, but acts with
vigour. So happened it with you on hearing the revelation which God gave
you. For the Lord had compassion on you, and renewed your spirit, and ye
laid aside your infirmities. Vigour arose within you, and ye grew strong
in faith; and the Lord[1610] seeing your strength, rejoiced. On this
account He showed you the building of the tower; and He will show you
other things, if you continue at peace with each other with all your
heart.”
CHAP. XIII.
“Now, in the third vision, you saw her still younger, and she was noble
and joyful, and her shape was beautiful.[1611] For, just as when some
good news comes suddenly to one who is sad, immediately he forgets his
former sorrows, and looks for nothing else than the good news which he
has heard, and for the future is made strong for good, and his spirit is
renewed on account of the joy which he has received; so ye also have
received the renewal of your spirits by seeing these good things. As to
your seeing her sitting on a seat, that means that her position is one
of strength, for a seat has four feet and stands firmly. For the world
also is kept together by means of four elements. Those, therefore, who
repent completely and with the whole heart, will become young and firmly
established. You now have the revelation completely given you. Make no
further demands for revelations. If anything ought to be revealed, it
will be revealed to you.”
Footnote 1587:
_Fifth._ Sixth.—_Vat._
Footnote 1588:
_My elders._ Perhaps the translation should be: the presbyter.
Footnote 1589:
_Others had been made too short_, not in Vat.
Footnote 1590:
_That ... glory._ And that they may be made more joyful, and, hearing
this, may greatly glorify the Lord.—_Vat._
Footnote 1591:
_God._ Lord.—_Vat._
Footnote 1592:
I said to you before, that you were cunning, diligently inquiring in
regard to the Scriptures.—_Vat._ You are cunning in regard to the
Scriptures.—_Lips._ In some of the MSS. of the common Latin version
“structures” is read instead of “Scriptures.”
Footnote 1593:
_The Lord._ God.—_Vat._
Footnote 1594:
_The building._ When therefore the building of the tower is finished,
all.—_Vat._
Footnote 1595:
_Not because you are better._ Are you better?—_Vat._
Footnote 1596:
_Are those._ They are those who have already fallen asleep, and who
suffered.—_Vat._
Footnote 1597:
_Cast away._ Placed near the tower.—_Vat._
Footnote 1598:
_Use ... God._ Then will they be of use for the building of the
Lord.—_Vat._
Footnote 1599:
_For ... stones._ For you yourself were also one of these
stones.—_Vat._
Footnote 1600:
The words “draw back” are represented in Greek by the word elsewhere
translated “repent;” μετανοεῖν is thus used for a change of mind,
either from evil to good, or good to evil.
Footnote 1601:
_Regulated._ They have equal powers, but their powers are connected
with each other.—_Vat._
Footnote 1602:
_The Lord._ God.—_Vat._
Footnote 1603:
Or, that ye may be justified and sanctified.
Footnote 1604:
I have translated the Vat. reading here. The Greek seems to mean, “Do
not partake of God’s creatures alone by way of mere relish.” The Pal.
has, “Do not partake of God’s creatures alone joylessly, in a way
calculated to defeat enjoyment of them.”
Footnote 1605:
_Those that love the first seats_, omitted in Æth.
Footnote 1606:
_Fast._ Believe.—_Pal._
Footnote 1607:
Literally, “stronger,” and therefore more injurious to the body.
Footnote 1608:
_How long._ Ye are not senseless.—_Vat._
Footnote 1609:
_His spirit ... renewed._ He is freed from his former sorrows.—_Vat._
Footnote 1610:
_The Lord._ God.—_Vat._
Footnote 1611:
_Shape ... beautiful._ Her countenance was serene.—_Vat._
VISION FOURTH.
CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN.
CHAP. I.
Twenty days after the former vision I saw another vision, brethren—a
representation of the tribulation that is to come. I was going to a
country house along the Campanian road. Now the house lay about ten
furlongs from the public road. The district is one rarely[1612]
traversed. And as I walked alone, I prayed the Lord to complete the
revelations which He had made to me through His holy Church, that He
might strengthen me,[1613] and give repentance to all His servants who
were going astray, that His great and glorious name might be glorified
because He vouchsafed to show me His marvels.[1614] And while I was
glorifying Him and giving Him thanks, a voice, as it were, answered me,
“Doubt not, Hermas;” and I began to think with myself, and to say, “What
reason have I to doubt—I who have been established by the Lord, and who
have seen such glorious sights?” I advanced a little, brethren, and, lo!
I see dust rising even to the heavens. I began to say to myself, “Are
cattle approaching and raising the dust?” It was about a furlong’s
distance from me. And, lo! I see the dust rising more and more, so that
I imagined that it was something sent from God. But the sun now shone
out a little, and, lo! I see a mighty beast like a whale, and out of its
mouth fiery locusts proceeded. But the size of that beast was about a
hundred feet, and it had a head like an urn.[1615] I began to weep, and
to call on the Lord to rescue me from it. Then I remembered the word
which I had heard, “Doubt not, O Hermas.” Clothed, therefore, my
brethren, with faith in the Lord,[1616] and remembering the great things
which He had taught me, I boldly faced the beast. Now that beast came on
with such noise and force, that it could itself have destroyed a
city.[1617] I came near it, and the monstrous beast stretched itself out
on the ground, and showed nothing but its tongue, and did not stir at
all until I had passed by it. Now the beast had four colours on its
head—black, then fiery and bloody, then golden, and lastly white.
CHAP. II.
Now after I had passed by the wild beast, and had moved forward about
thirty feet, lo! a virgin meets me, adorned as if she were proceeding
from the bridal chamber, clothed entirely in white, and with white
sandals, and veiled up to her forehead, and her head was covered by a
hood. And she had white hair. I knew from my former visions that this
was the Church, and I became more joyful. She saluted me, and said,
“Hail, O man!” And I returned her salutation, and said, “Lady, hail!”
And she answered, and said to me, “Has nothing crossed your path?” I
say, “I was met by a beast of such a size that it could destroy peoples,
but through the power of the Lord[1618] and His great mercy I escaped
from it.” “Well did you escape from it,” says she, “because you cast
your care[1619] on God,[1620] and opened your heart to the Lord,
believing that you can be saved by no other than by His great and
glorious name. On this account the Lord has sent His angel, who has rule
over the beasts, and whose name is Thegri,[1621] and has shut up its
mouth, so that it cannot tear you. You have escaped from great
tribulation on account of your faith, and because you did not doubt in
the presence of such a beast. Go, therefore, and tell the elect of the
Lord[1622] His mighty deeds, and say to them that this beast is a type
of the great tribulation that is coming. If then ye prepare yourselves,
and repent with all your heart, and turn to the Lord, it will be
possible for you to escape it, if your heart be pure and spotless, and
ye spend the rest of the days of your life in serving the Lord
blamelessly. Cast your cares upon the Lord, and He will direct them.
Trust the Lord, ye who doubt, for He is all-powerful, and can turn His
anger away from you, and send scourges[1623] on the doubters. Woe to
those who hear these words, and despise them: better were it for them
not to have been born.”[1624]
CHAP. III.
I asked her about the four colours which the beast had on his head. And
she answered, and said to me, “Again you are inquisitive in regard to
such matters.” “Yea, lady,” said I, “make known to me what they are.”
“Listen,” said she: “the black is the world in which we dwell: but the
fiery and bloody points out that the world must perish through blood and
fire: but the golden part are you who have escaped from this world. For
as gold is tested by fire, and thus becomes useful, so are you tested
who dwell in it. Those, therefore, who continue stedfast, and are put
through the fire, will be purified by means of it. For as gold casts
away its dross, so also will ye cast away all sadness and straitness,
and will be made pure so as to fit into the building of the tower. But
the white part is the age that is to come, in which the elect of God
will dwell, since those elected by God to eternal life will be spotless
and pure. Wherefore cease not speaking these things into the ears of the
saints. This then is the type of the great tribulation that is to come.
If ye wish it, it will be nothing. Remember those things which were
written down before.” And saying this, she departed. But I saw not into
what place she retired. There was a noise, however, and I turned round
in alarm, thinking that that beast was coming.
Footnote 1612:
_Rarely._ Easily.—_Lips._, _Sin._
Footnote 1613:
_He might strengthen me_, omitted in Vat.
Footnote 1614:
_For ... marvels._ This clause is connected with the subsequent
sentence in Vat.
Footnote 1615:
Comp. Rev. xi. 7, xii. 3, xiii. 1, xvii. 8.
Footnote 1616:
God.—_Lips._, _Vat._
Footnote 1617:
The Vat. adds: with a stroke.
Footnote 1618:
_The Lord._ God.—_Vat._
Footnote 1619:
_Care._ Loneliness and anxiety.—_Vat._
Footnote 1620:
_God._ The Lord.—_Vat._
Footnote 1621:
_Thegri._ The name of this angel is variously written, Hegrin, Tegri.
Some have supposed the word to be for ἄγριον, _the wild_; some have
taken it to mean “the watchful,” as in Dan. iv. 10, 20; and some take
it to be the name of a fabulous lion.
Footnote 1622:
_The Lord._ God.—_Vat._
Footnote 1623:
_Send scourges._ Send you help. But woe to the doubters who.—_Vat._
Footnote 1624:
Matt. xxvi. 24.
VISION FIFTH.
CONCERNING THE COMMANDMENTS.
After I had been praying at home, and had sat down on my couch, there
entered a man of glorious aspect, dressed like a shepherd, with a white
goat’s skin, a wallet on his shoulders, and a rod in his hand, and
saluted me. I returned his salutation. And straightway he sat down
beside me, and said to me, “I have been sent by a most venerable angel
to dwell with you the remaining days of your life.” And I thought that
he had come to tempt me, and I said to him, “Who are you? For I know him
to whom I have been entrusted.” He said to me, “Do you not know me?”
“No,” said I. “I,” said he, “am that shepherd to whom you have been
entrusted.” And while he yet spake, his figure was changed; and then I
knew that it was he to whom I had been entrusted. And straightway I
became confused, and fear took hold of me, and I was overpowered with
deep sorrow that I had answered him so wickedly and foolishly. But he
answered, and said to me, “Do not be confounded, but receive strength
from the commandments which I am going to give you. For I have been
sent,” said he, “to show you again all the things which you saw before,
especially those of them which are useful to you. First of all, then,
write down my commandments and similitudes, and you will write the other
things as I shall show you. For this purpose,” said he, “I command you
to write down the commandments and similitudes first, that you may read
them easily, and be able to keep them.”[1625] Accordingly I wrote down
the commandments and similitudes, exactly as he had ordered me. If then,
when you have heard these, ye keep them and walk in them, and practise
them with pure minds, you will receive from the Lord all that He has
promised to you. But if, after you have heard them, ye do not repent,
but continue to add to your sins, then shall ye receive from the Lord
the opposite things. All these words did the shepherd, even the angel of
repentance, command me to write.
Footnote 1625:
_Keep them._ That you may be able to keep them more easily by reading
them from time to time.—_Vat._
BOOK SECOND.—COMMANDMENTS.
COMMANDMENT FIRST.
_On Faith in God._
First of all, believe that there is one God who created and finished all
things, and made all things out of nothing. He alone is able to contain
the whole, but Himself cannot be contained.[1626] Have faith therefore
in Him, and fear Him; and fearing Him, exercise self-control. Keep these
commands, and you will cast away from you all wickedness, and put on the
strength of righteousness, and live to God, if you keep this
commandment.
COMMANDMENT SECOND.
_On avoiding evil-speaking, and on giving alms in simplicity._
He said to me, “Be simple and guileless, and you will be as the children
who know not the wickedness that ruins the life of men. First, then,
speak evil of no one, nor listen with pleasure to any one who speaks
evil of another. But if you listen, you will partake of the sin of him
who speaks evil, if you believe the slander which you hear;[1627] for
believing it, you will also have something to say against your brother.
Thus, then, will you be guilty of the sin of him who slanders. For
slander is evil[1628] and an unsteady demon. It never abides in peace,
but always remains in discord. Keep yourself from it, and you will
always be at peace with all. Put on a holiness in which there is no
wicked cause of offence, but all deeds that are equable and joyful.
Practise goodness; and from the rewards of your labours, which God gives
you, give to all the needy in simplicity, not hesitating as to whom you
are to give or not to give. Give to all, for God wishes His gifts to be
shared amongst all. They who receive, will render an account to God why
and for what they have received. For the afflicted who receive will not
be condemned,[1629] but they who receive on false pretences will suffer
punishment. He, then, who gives is guiltless. For as he received from
the Lord, so has he accomplished his service in simplicity, not
hesitating as to whom he should give and to whom he should not give.
This service, then, if accomplished in simplicity, is glorious with God.
He, therefore, who thus ministers in simplicity, will live to God.[1630]
Keep therefore these commandments, as I have given them to you, that
your repentance and the repentance of your house may be found in
simplicity,[1631] and your heart may be pure and stainless.”
COMMANDMENT THIRD.
_On avoiding falsehood, and on the repentance of Hermas for his
dissimulation._
Again he said to me, “Love the truth, and let nothing but truth proceed
from your mouth, that the spirit which God has placed in your flesh may
be found truthful before all men; and the Lord, who dwelleth in
you,[1632] will be glorified, because the Lord is truthful in every
word, and in Him is no falsehood. They therefore who lie deny the Lord,
and rob Him, not giving back to Him the deposit which they have
received. For they received from Him a spirit free from falsehood. If
they give him back this spirit untruthful, they pollute the commandment
of the Lord, and become robbers.” On hearing these words, I wept most
violently. When he saw me weeping, he said to me, “Why do you weep?” And
I said, “Because, sir, I know not if I can be saved.” “Why?” said he.
And I said, “Because, sir, I never spake a true word in my life, but
have ever spoken cunningly to all,[1633] and have affirmed a lie for the
truth to all; and no one ever contradicted me, but credit was given to
my word. How then can I live, since I have acted thus?” And he said to
me, “Your feelings are indeed right and sound, for you ought as a
servant of God to have walked in truth, and not to have joined an evil
conscience with the spirit of truth, nor to have caused sadness to the
holy and true Spirit.”[1634] And I said to him, “Never, sir, did I
listen to these words with so much attention.” And he said to me, “Now
you hear them, and keep them, that even the falsehoods which you
formerly told in your transactions may come to be believed through the
truthfulness of your present statements. For even they can become worthy
of credit. If you keep these precepts, and from this time forward you
speak nothing but the truth,[1635] it will be possible for you to obtain
life. And whosoever shall hear this commandment, and depart from that
great wickedness falsehood, shall live to God.”
COMMANDMENT FOURTH.
_On putting one’s wife away for adultery._
CHAP. I.
“I charge you,” said he, “to guard your chastity, and let no thought
enter your heart of another man’s wife, or of fornication, or of similar
iniquities; for by doing this you commit a great sin. But if you always
remember your own wife, you will never sin. For if this thought[1636]
enter your heart, then you will sin; and if, in like manner, you think
other wicked thoughts, you commit sin. For this thought is great sin in
a servant of God. But if any one commit this wicked deed, he works death
for himself. Attend, therefore, and refrain from this thought; for where
purity dwells, there iniquity ought not to enter the heart of a
righteous man.” I said to him, “Sir, permit me to ask you a few
questions.”[1637] “Say on,” said he. And I said to him, “Sir, if any one
has a wife who trusts in the Lord, and if he detect her in adultery,
does the man sin if he continue to live with her?” And he said to me,
“As long as he remains ignorant of her sin, the husband commits no
transgression in living with her. But if the husband know that his wife
has gone astray, and if the woman does not repent, but persists in her
fornication, and yet the husband continues to live with her, he also is
guilty of her crime, and a sharer in her adultery.” And I said to him,
“What then, sir, is the husband to do, if his wife continue in her
vicious practices?” And he said, “The husband should put her away, and
remain by himself. But if he put his wife away and marry another, he
also commits adultery.”[1638] And I said to him, “What if the woman put
away should repent, and wish to return to her husband: shall she not be
taken back by her husband?” And he said to me, “Assuredly. If the
husband do not take her back, he sins, and brings a great sin upon
himself; for he ought to take back the sinner who has repented. But not
frequently. For there is but one repentance to the servants of God. In
case, therefore, that the divorced wife may repent, the husband ought
not to marry another, when his wife has been put away. In this matter
man and woman are to be treated exactly in the same way. Moreover,
adultery is committed not only by those who pollute their flesh, but by
those who imitate the heathen in their actions.[1639] Wherefore if any
one[1640] persists in such deeds, and repents not, withdraw from him,
and cease to live with him, otherwise you are a sharer in his sin.
Therefore has the injunction been laid on you, that you should remain by
yourselves, both man and woman, for in such persons repentance can take
place. But I do not,” said he, “give opportunity for the doing of these
deeds, but that he who has sinned may sin no more. But with regard to
his previous transgressions, there is One who is able to provide a
cure;[1641] for it is He, indeed, who has power over all.”
CHAP. II.
I asked him again, and said, “Since the Lord has vouchsafed to dwell
always with me, bear with me while I utter a few words;[1642] for I
understand nothing, and my heart has been hardened by my previous mode
of life. Give me understanding, for I am exceedingly dull, and I
understand absolutely nothing.” And he answered and said unto me, “I am
set over repentance, and I give understanding to all who repent. Do you
not think,” he said, “that it is great wisdom to repent? for repentance
is great wisdom.[1643] For he who has sinned understands that he acted
wickedly in the sight of the Lord, and remembers the actions he has
done, and he repents, and no longer acts wickedly, but does good
munificently, and humbles and torments his soul because he has sinned.
You see, therefore, that repentance is great wisdom.” And I said to him,
“It is for this reason, sir, that I inquire carefully into all things,
especially because I am a sinner; that I may know what works I should
do, that I may live: for my sins are many and various.” And he said to
me, “You shall live if you keep my commandments, and walk in them; and
whosoever shall hear and keep these commandments, shall live to God.”
CHAP. III.
And I said to him, “I should like to continue my questions.” “Speak on,”
said he. And I said, “I heard, sir, some teachers maintain that there is
no other repentance than that which takes place, when we descended into
the water and received remission of our former sins.” He said to me,
“That was sound doctrine which you heard; for that is really the case.
For he who has received remission of his sins ought not to sin any more,
but to live in purity. Since, however, you inquire diligently into all
things, I will point this also out to you, not as giving occasion for
error to those who are to believe, or have lately believed, in the Lord.
For those who have now believed, and those who are to believe, have not
repentance for their sins; but they have remission of their previous
sins. For to those who have been called before these days, the Lord has
set repentance. For the Lord, knowing the heart, and foreknowing all
things, knew the weakness of men and the manifold wiles of the devil,
that he would inflict some evil on the servants of God, and would act
wickedly towards them.[1644] The Lord, therefore, being merciful, has
had mercy on the work of His hand, and has set repentance for them; and
He has entrusted to me power over this repentance. And therefore I say
to you, that if any one is tempted by the devil, and sins after that
great and holy calling in which the Lord has called His people to
everlasting life,[1645] he has opportunity to repent but once. But if he
should sin frequently after this, and then repent, to such a man his
repentance will be of no avail; for with difficulty will he live.”[1646]
And I said, “Sir, I feel that life has come back to me in listening
attentively to these commandments; for I know that I shall be saved, if
in future I sin no more.” And he said, “You will be saved, you and all
who keep these commandments.”
CHAP. IV.
And again I asked him, saying, “Sir, since you have been so patient in
listening to me, will you show me this also?” “Speak,” said he. And I
said, “If a wife or husband die, and the widower or widow marry, does he
or she commit sin?” “There is no sin in marrying again,” said he; “but
if they remain unmarried, they gain greater honour and glory with the
Lord; but if they marry, they do not sin. Guard, therefore, your
chastity and purity, and you will live to God. What commandments I now
give you, and what I am to give, keep from henceforth, yea, from the
very day when you were entrusted to me, and I will dwell in your house.
And your former sins will be forgiven, if you keep my commandments. And
all shall be forgiven who keep these my commandments, and walk in this
chastity.”
COMMANDMENT FIFTH.
_Of sadness of heart, and of patience._
CHAP. I.
“Be patient,” said he, “and of good understanding, and you will rule
over every wicked work, and you will work all righteousness. For if you
be patient, the Holy Spirit that dwells in you will be pure. He will not
be darkened by any evil spirit, but, dwelling in a broad region,[1647]
he will rejoice and be glad; and with the vessel in which he dwells he
will serve God in gladness, having great peace within himself.[1648] But
if any outburst of anger take place, forthwith the Holy Spirit, who is
tender, is straitened, not having a pure place, and He seeks to depart.
For he is choked by the vile spirit, and cannot attend on the Lord as he
wishes, for anger pollutes him. For the Lord dwells in long-suffering,
but the devil in anger.[1649] The two spirits, then, when dwelling in
the same habitation, are at discord with each other, and are troublesome
to that man in whom they dwell. For if an exceedingly small piece of
wormwood be taken and put into a jar of honey, is not the honey entirely
destroyed, and does not the exceedingly small piece of wormwood entirely
take away the sweetness of the honey, so that it no longer affords any
gratification to its owner, but has become bitter, and lost its use? But
if the wormwood be not put into the honey, then the honey remains sweet,
and is of use to its owner. You see, then, that patience is sweeter than
honey, and useful to God, and the Lord dwells in it. But anger is bitter
and useless. Now, if anger be mingled with patience, the patience is
polluted,[1650] and its prayer is not then useful to God.” “I should
like, sir,” said I, “to know the power of anger, that I may guard myself
against it.” And he said, “If you do not guard yourself against it, you
and your house lose all hope of salvation. Guard yourself, therefore,
against it. For I am with you, and all will depart from it who repent
with their whole heart.[1651] For I will be with them, and I will save
them all. For all are justified by the most holy angel.”[1652]
CHAP. II.
“Hear now,” said he, “how wicked is the action of anger, and in what way
it overthrows the servants of God by its action, and turns them from
righteousness. But it does not turn away those who are full of faith,
nor does it act on them, for the power of the Lord is with them. It is
the thoughtless and doubting that it turns away.[1653] For as soon as it
sees such men standing stedfast, it throws itself into their hearts, and
for nothing at all the man or woman becomes embittered on account of
occurrences in their daily life, as for instance on account of their
food, or some superfluous word that has been uttered, or on account of
some friend, or some gift or debt, or some such senseless affair. For
all these things are foolish and empty and unprofitable to the servants
of God. But patience is great, and mighty, and strong, and calm in the
midst of great enlargement, joyful, rejoicing, free from care,
glorifying God at all times, having no bitterness in her, and abiding
continually meek and quiet. Now this patience dwells with those who have
complete faith. But anger is foolish, and fickle, and senseless. Now, of
folly is begotten bitterness, and of bitterness anger, and of anger
frenzy. This frenzy, the product of so many evils, ends in great and
incurable sin. For when all these spirits dwell in one vessel in which
the Holy Spirit also dwells, the vessel cannot contain them, but
overflows. The tender Spirit, then, not being accustomed to dwell with
the wicked spirit, nor with hardness, withdraws from such a man, and
seeks to dwell with meekness and peacefulness. Then, when he withdraws
from the man in whom he dwelt, the man is emptied of the righteous
Spirit; and being henceforward filled with evil spirits, he is in a
state of anarchy in every action, being dragged hither and thither by
the evil spirits, and there is a complete darkness in his mind as to
everything good. This, then, is what happens to all the angry. Wherefore
do you depart from that most wicked spirit anger, and put on patience,
and resist anger and bitterness, and you will be found in company with
the purity which is loved by the Lord.[1654] Take care, then, that you
neglect not by any chance this commandment: for if you obey this
commandment, you will be able to keep all the other commandments which I
am to give you. Be strong, then, in these commandments, and put on
power, and let all put on power, as many as wish to walk in them.”[1655]
COMMANDMENT SIXTH.
_How to recognise the two spirits attendant on each man, and how to
distinguish the suggestions of the one from those of the other._
CHAP. I.
“I gave you,” he said, “directions in the first commandment to attend to
faith, and fear, and self-restraint.” “Even so, sir,” said I. And he
said, “Now I wish to show you the powers of these, that you may know
what power each possesses. For their powers are double, and have
relation alike to the righteous and the unrighteous. Trust you,
therefore, the righteous, but put no trust in the unrighteous. For the
path of righteousness is straight, but that of unrighteousness is
crooked. But walk in the straight and even way, and mind not the
crooked. For the crooked path has no roads, but has many pathless places
and stumbling-blocks in it, and it is rough and thorny. It is injurious
to those who walk therein. But they who walk in the straight road walk
evenly without stumbling, because it is neither rough nor thorny. You
see, then, that it is better to walk in this road.” “I wish to go by
this road,” said I. “You will go by it,” said he; “and whoever turns to
the Lord with all his heart will walk in it.”
CHAP. II.
“Hear now,” said he, “in regard to faith. There are two angels with a
man—one of righteousness, and the other of iniquity.” And I said to him,
“How, sir, am I to know the powers of these, for both angels dwell with
me?” “Hear,” said he, “and understand them. The angel of righteousness
is gentle and modest, meek and peaceful. When, therefore, he ascends
into your heart, forthwith he talks to you of righteousness, purity,
chastity, contentment, and of every righteous deed and glorious virtue.
When all these ascend into your heart,[1656] know that the angel of
righteousness is with you. These are the deeds of the angel of
righteousness. Trust him, then, and his works. Look now at the works of
the angel of iniquity. First, he is wrathful, and bitter, and foolish,
and his works are evil, and ruin the servants of God. When, then, he
ascends into your heart, know him by his works.” And I said to him,
“How, sir, I shall perceive him, I do not know.” “Hear and understand,”
said he. “When anger comes upon you, or harshness, know that he is in
you; and you will know this to be the case also, when you are attacked
by a longing after many transactions,[1657] and the richest delicacies,
and drunken revels, and divers luxuries, and things improper, and by a
hankering after women, and by overreaching, and pride, and blustering,
and by whatever is like to these. When these ascend into your heart,
know that the angel of iniquity is in you. Now that you know his works,
depart from him, and in no respect trust him, because his deeds are
evil, and unprofitable to the servants of God. These, then, are the
actions of both angels. Understand them, and trust the angel of
righteousness; but depart from the angel of iniquity, because his
instruction is bad in every deed.[1658] For though a man be most
faithful,[1659] and the thought of this angel ascend into his heart,
that man or woman must sin. On the other hand, be a man or woman ever so
bad, yet, if the works of the angel of righteousness ascend into his or
her heart, he or she must do something good. You see, therefore, that it
is good to follow the angel of righteousness, but to bid farewell[1660]
to the angel of iniquity.
“This commandment exhibits the deeds of faith, that you may trust the
works of the angel of righteousness, and doing them you may live to God.
But believe that the works of the angel of iniquity are hard. If you
refuse to do them, you will live to God.”
COMMANDMENT SEVENTH.
_On fearing God, and not fearing the devil._
“Fear,” said he, “the Lord, and keep His commandments.[1661] For if you
keep the commandments of God, you will be powerful in every action, and
every one of your actions will be incomparable. For, fearing the Lord,
you will do all things well. This is the fear which you ought to have,
that you may be saved. But fear not the devil; for, fearing the Lord,
you will have dominion over the devil, for there is no power in him. But
he in whom there is no power ought on no account to be an object of
fear; but He in whom there is glorious power is truly to be feared. For
every one that has power ought to be feared; but he who has not power is
despised by all. Fear, therefore, the deeds of the devil, since they are
wicked. For, fearing the Lord, you will not do these deeds, but will
refrain from them. For fears are of two kinds: for if you do not wish to
do that which is evil, fear the Lord, and you will not do it; but,
again, if you wish to do that which is good, fear the Lord, and you will
do it. Wherefore the fear of the Lord is strong, and great, and
glorious. Fear, then, the Lord, and you will live to Him, and as many as
fear Him and keep His commandments will live to God.” “Why,”[1662] said
I, “sir, did you say in regard to those that keep His commandments, that
they will live to God?” “Because,” says he, “all creation fears the
Lord, but all creation does not keep His commandments. They only who
fear the Lord and keep His commandments have life with God;[1663] but as
to those who keep not His commandments, there is no life in them.”
COMMANDMENT EIGHTH.
_We ought to shun that which is evil, and do that which is good._
“I told you,” said he, “that the creatures of God are double, for
restraint also is double; for in some cases restraint has to be
exercised, in others there is no need of restraint.” “Make known to me,
sir,” say I, “in what cases restraint has to be exercised, and in what
cases it has not.” “Restrain yourself in regard to evil, and do it not;
but exercise no restraint in regard to good, but do it. For if you
exercise restraint in the doing of good, you will commit a great
sin;[1664] but if you exercise restraint, so as not to do that which is
evil, you are practising great righteousness. Restrain yourself,
therefore, from all iniquity, and do that which is good.” “What, sir,”
say I, “are the evil deeds from which we must restrain ourselves?”
“Hear,” says he: “from adultery and fornication, from unlawful
revelling, from wicked luxury, from indulgence in many kinds of food and
the extravagance of riches, and from boastfulness, and haughtiness, and
insolence, and lies, and backbiting, and hypocrisy, from the remembrance
of wrong, and from all slander. These are the deeds that are most wicked
in the life of men. From all these deeds, therefore, the servant of God
must restrain himself. For he who does not restrain himself from these,
cannot live to God. Listen, then, to the deeds that accompany these.”
“Are there, sir,” said I, “any other evil deeds?” “There are,” says he;
“and many of them, too, from which the servant of God must restrain
himself—theft, lying, robbery, false witness, overreaching, wicked lust,
deceit, vainglory, boastfulness, and all other vices like to these.” “Do
you not think that these are really wicked?” “Exceedingly wicked in the
servants of God. From all of these the servant of God must restrain
himself. Restrain yourself, then, from all these, that you may live to
God, and you will be enrolled amongst those who restrain themselves in
regard to these matters. These, then, are the things from which you must
restrain yourself.
“But listen,” says he, “to the things in regard to which you have not to
exercise self-restraint, but which you ought to do. Restrain not
yourself in regard to that which is good, but do it.” “And tell me,
sir,” say I, “the nature of the good deeds, that I may walk in them and
wait on them, so that doing them I can be saved.” “Listen,” says he, “to
the good deeds which you ought to do, and in regard to which there is no
self-restraint requisite. First of all there is faith, then fear of the
Lord, love, concord, words of righteousness, truth, patience. Than
these, nothing is better in the life of men. If any one attend to these,
and restrain himself not from them, blessed is he in his life. Then
there are the following attendant on these: helping widows, looking
after orphans and the needy, rescuing the servants of God from
necessities, the being hospitable—for in hospitality good-doing finds a
field—never opposing any one, the being quiet, having fewer needs than
all men, reverencing the aged, practising righteousness, watching the
brotherhood, bearing insolence, being long-suffering, encouraging those
who are sick in soul, not casting those who have fallen into sin from
the faith, but turning them back and restoring them to peace of mind,
admonishing sinners, not oppressing debtors and the needy, and if there
are any other actions like these. Do these seem to you good?” says he.
“For what, sir,” say I, “is better than these?” “Walk then in them,”
says he, “and restrain not yourself from them, and you will live to
God.[1665] Keep, therefore, this commandment. If you do good, and
restrain not yourself from it, you will live to God. All who act thus
will live to God. And, again, if you refuse to do evil, and restrain
yourself from it, you will live to God. And all will live to God who
keep these commandments, and walk in them.”
COMMANDMENT NINTH.
_Prayer must be made to God without ceasing, and with unwavering
confidence._
He says to me, “Put away doubting from you, and do not hesitate to ask
of the Lord, saying to yourself, ‘How can I ask of the Lord and receive
from Him, seeing I have sinned so much against Him?’ Do not thus reason
with yourself, but with all your heart turn to the Lord, and ask of Him
without doubting, and you will know the multitude of His tender mercies;
that He will never leave you, but fulfil the request of your soul. For
He is not like men, who remember evils done against them; but He Himself
remembers not evils, and has compassion on His own creature. Cleanse,
therefore, your heart from all the vanities of this world, and from the
words already mentioned, and ask of the Lord and you will receive all,
and in none of your requests will you be denied which you make to the
Lord without doubting. But if you doubt in your heart, you will receive
none of your requests. For those who doubt regarding God are
double-souled, and obtain not one of their requests. But those who are
perfect in faith ask everything, trusting in the Lord; and they obtain,
because they ask nothing doubting, and not being double-souled. For
every double-souled man, even if he repent, will with difficulty be
saved.[1666] Cleanse your heart, therefore, from all doubt, and put on
faith, because it is strong, and trust God that you will obtain from Him
all that you ask. And if at any time, after you have asked of the Lord,
you are slower in obtaining your request [than you expected], do not
doubt because you have not soon obtained the request of your soul; for
invariably it is on account of some temptation or some sin of which you
are ignorant that you are slower in obtaining your request. Wherefore do
not cease to make the request of your soul, and you will obtain it. But
if you grow weary and waver in your request, blame yourself, and not Him
who does not give to you. Consider this doubting state of mind, for it
is wicked and senseless, and turns many away entirely from the faith,
even though they be very strong. For this doubting is the daughter of
the devil, and acts exceedingly wickedly to the servants of God.
Despise, then, doubting, and gain the mastery over it in everything;
clothing yourself with faith, which is strong and powerful. For faith
promises all things, perfects all things; but doubt having no thorough
faith in itself, fails in every work which it undertakes. You see,
then,” says he, “that faith is from above—from the Lord[1667]—and has
great power; but doubt is an earthly spirit, coming from the devil, and
has no power. Serve, then, that which has power, namely faith, and keep
away from doubt, which has no power, and you will live to God. And all
will live to God whose minds have been set on these things.”
COMMANDMENT TENTH.
_Of grief, and not grieving the Spirit of God which is in us._
CHAP. I.
“Remove from you,” says he, “grief; for she is the sister of doubt and
anger.” “How, sir,” say I, “is she the sister of these? for anger,
doubt, and grief seem to be quite different from each other.” “You are
senseless, O man. Do you not perceive that grief is more wicked than all
the spirits, and most terrible to the servants of God, and more than all
other spirits destroys man and crushes out the Holy Spirit, and yet, on
the other hand, she saves him?” “I am senseless, sir,” say I, “and do
not understand these parables. For how she can crush out, and on the
other hand save, I do not perceive.” “Listen,” says he. “Those who have
never searched for the truth, nor investigated the nature of the
Divinity, but have simply believed, when they devote themselves to and
become mixed up with business, and wealth, and heathen friendships, and
many other actions of this world,[1668] do not perceive the parables of
Divinity; for their minds are darkened by these actions, and they are
corrupted and become dried up. Even as beautiful vines, when they are
neglected, are withered up by thorns and divers plants, so men who have
believed, and have afterwards fallen away into many of those actions
above mentioned, go astray in their minds, and lose all understanding in
regard to righteousness; for if they hear of righteousness, their minds
are occupied with their business,[1669] and they give no heed at all.
Those, on the other hand, who have the fear of God, and search after
Godhead and truth, and have their hearts turned to the Lord, quickly
perceive and understand what is said to them, because they have the fear
of the Lord in them. For where the Lord dwells, there is much
understanding. Cleave, then, to the Lord, and you will understand and
perceive all things.”
CHAP. II.
“Hear, then,” says he, “foolish man, how grief crushes out the Holy
Spirit, and on the other hand saves. When the doubting man attempts any
deed, and fails in it on account of his doubt, this grief enters into
the man, and grieves the Holy Spirit, and crushes him out. Then, on the
other hand, when anger attaches itself to a man in regard to any matter,
and he is embittered, then grief enters into the heart of the man who
was irritated, and he is grieved at the deed which he did, and repents
that he has wrought a wicked deed. This grief, then, appears to be
accompanied by salvation, because the man, after having done a wicked
deed, repented.[1670] Both actions grieve the Spirit: doubt, because it
did not accomplish its object; and anger grieves the Spirit, because it
did what was wicked. Both these are grievous to the Holy Spirit—doubt
and anger. Wherefore remove grief from you, and crush not the Holy
Spirit which dwells in you, lest he entreat God[1671] against you, and
he withdraw from you. For the Spirit of God which has been granted to us
to dwell in this body does not endure grief nor straitness. Wherefore
put on cheerfulness, which always is agreeable and acceptable to
God,[1672] and rejoice in it. For every cheerful man does what is good,
and minds what is good, and despises grief;[1673] but the sorrowful man
always acts wickedly. First, he acts wickedly because he grieves the
Holy Spirit, which was given to man a cheerful Spirit. Secondly,
Grieving the Holy Spirit, he works iniquity, neither entreating the Lord
nor confessing[1674] to Him. For the entreaty of the sorrowful man has
no power to ascend to the altar of God.” “Why,” say I, “does not the
entreaty of the grieved man ascend to the altar?” “Because,” says he,
“grief sits in his heart. Grief, then, mingled with his entreaty, does
not permit the entreaty to ascend pure to the altar of God. For as
vinegar and wine, when mixed in the same vessel, do not give the same
pleasure [as wine alone gives], so grief mixed with the Holy Spirit does
not produce the same entreaty [as would be produced by the Holy Spirit
alone]. Cleanse yourself from this wicked grief, and you will live to
God; and all will live to God who drive away grief from them, and put on
all cheerfulness.”
COMMANDMENT ELEVENTH.
_The Spirit and prophets to be tried by their works; also of the two
kinds of spirit._
He pointed out to me some men sitting on a seat, and one man sitting on
a chair. And he says to me, “Do you see the persons sitting on the
seat?” “I do, sir,” said I. “These,” says he, “are the faithful, and he
who sits on the chair is a false prophet, ruining the minds of the
servants of God.[1675] It is the doubters, not the faithful, that he
ruins. These doubters then go to him as to a soothsayer, and inquire of
him what will happen to them; and he, the false prophet, not having the
power of a divine spirit in him, answers them according to their
inquiries, and according to their wicked desires, and fills their souls
with expectations, according to their own wishes. For being himself
empty, he gives empty answers to empty inquirers; for every answer is
made to the emptiness of man. Some true words he does occasionally
utter; for the devil fills him with his own spirit, in the hope that he
may be able to overcome some of the righteous. As many, then, as are
strong in the faith of the Lord, and are clothed with truth, have no
connection with such spirits, but keep away from them; but as many as
are of doubtful minds and frequently repent, betake themselves to
soothsaying, even as the heathen, and bring greater sin upon themselves
by their idolatry. For he who inquires of a false prophet in regard to
any action is an idolater, and devoid of the truth, and foolish. For no
spirit given by God requires to be asked; but such a spirit having the
power of Divinity speaks all things of itself, for it proceeds from
above from the power of the Divine Spirit. But the spirit which is asked
and speaks according to the desires of men is earthly,[1676] light, and
powerless, and it is altogether silent if it is not questioned.” “How
then, sir,” say I, “will a man know which of them is the prophet, and
which the false prophet?” “I will tell you,” says he, “about both the
prophets, and then you can test the true and the false prophet according
to my directions. Test the man who has the Divine Spirit by his life.
First, he who has the Divine Spirit proceeding from above is meek, and
peaceable, and humble, and refrains from all iniquity and the vain
desire of this world, and contents himself with fewer wants than those
of other men, and when asked he makes no reply; nor does he speak
privately, nor when man wishes the spirit to speak does the Holy Spirit
speak, but it speaks only when God wishes it to speak. When, then, a man
having the Divine Spirit comes into an assembly of righteous men who
have faith in the Divine Spirit, and this assembly of men offers up
prayer to God, then the angel of the prophetic Spirit,[1677] who is
destined for him, fills the man; and the man being filled with the Holy
Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the
Spirit of Divinity become manifest. Whatever power therefore comes from
the Spirit of Divinity belongs to the Lord. Hear, then,” says he, “in
regard to the spirit which is earthly, and empty, and powerless, and
foolish. First, the man who seems to have the Spirit exalts himself, and
wishes to have the first seat, and is bold, and impudent, and talkative,
and lives in the midst of many luxuries and many other delusions, and
takes rewards for his prophecy; and if he does not receive rewards, he
does not prophesy. Can, then, the Divine Spirit take rewards and
prophesy? It is not possible that the prophet of God should do this, but
prophets of this character are possessed by an earthly spirit. Then it
never approaches an assembly of righteous men, but shuns them. And it
associates with doubters and the vain, and prophesies to them in a
corner, and deceives them, speaking to them, according to their desires,
mere empty words: for they are empty to whom it gives its answers. For
the empty vessel, when placed along with the empty, is not crushed, but
they correspond to each other. When, therefore, it comes into an
assembly of righteous men who have a spirit of divinity, and they offer
up prayer, that man is made empty, and the earthly spirit flees from him
through fear, and that man is made dumb, and is entirely crushed, being
unable to speak. For if you pack closely a storehouse with wine or oil,
and put an empty jar in the midst of the vessels of wine or oil, you
will find that jar empty as when you placed it, if you should wish to
clear the storehouse. So also the empty prophets, when they come to the
spirits of the righteous, are found [on leaving] to be such as they were
when they came. This, then, is the mode of life of both prophets. Try by
his deeds and his life the man who says that he is inspired. But as for
you, trust the Spirit which comes from God, and has power; but the
spirit which is earthly and empty trust not at all, for there is no
power in it: it comes from the devil. Hear, then, the parable which I am
to tell you. Take a stone, and throw it to the sky, and see if you can
touch it. Or again, take a squirt of water and squirt into the sky, and
see if you can penetrate the sky.” “How, sir,” say I, “can these things
take place? for both of them are impossible.” “As these things,” says
he, “are impossible, so also are the earthly spirits powerless and
pithless. But look, on the other hand, at the power which comes from
above. Hail is of the size of a very small grain, yet when it falls on a
man’s head how much annoyance it gives him! Or, again, take the drop
which falls from a pitcher to the ground, and yet it hollows a stone.
You see, then, that the smallest things coming from above have great
power when they fall upon the earth.[1678] Thus also is the Divine
Spirit, which comes from above, powerful. Trust, then, that Spirit, but
have nothing to do with the other.”
COMMANDMENT TWELFTH.
_On the twofold desire. The commandments of God can be kept, and
believers ought not to fear the devil._
CHAP. I.
He says to me, “Put away from you all wicked desire, and clothe yourself
with good and chaste desire; for clothed with this desire you will hate
wicked desire, and will rein yourself in even as you wish. For wicked
desire is wild, and is with difficulty tamed. For it is terrible, and
consumes men exceedingly by its wildness. Especially is the servant of
God terribly consumed by it, if he falls into it and is devoid of
understanding. Moreover, it consumes all such as have not on them the
garment of good desire, but are entangled and mixed up with this world.
These it delivers up to death.” “What then, sir,” say I, “are the deeds
of wicked desire which deliver men over to death? Make them known to me,
and I will refrain from them.” “Listen, then, to the works in which evil
desire slays the servants of God.”
CHAP. II.
“Foremost of all is the desire after another’s wife or husband, and
after extravagance, and many useless dainties and drinks, and many other
foolish luxuries; for all luxury is foolish and empty in the servants of
God. These, then, are the evil desires which slay the servants of God.
For this evil desire is the daughter of the devil. You must refrain from
evil desires, that by refraining ye may live to God.[1679] But as many
as are mastered by them, and do not resist them, will perish at last,
for these desires are fatal. Put you on, then, the desire of
righteousness; and arming yourself with the fear of the Lord, resist
them. For the fear of the Lord dwells in good desire. But if evil desire
see you armed with the fear of God,[1680] and resisting it, it will flee
far from you, and it will no longer appear to you, for it fears your
armour. Go, then, garlanded with the crown which you have gained for
victory over it, to the desire of righteousness, and, delivering up to
it the prize which you have received, serve it even as it wishes.[1681]
If you serve good desire, and be subject to it, you will gain the
mastery over evil desire, and make it subject to you even as you
wish.”[1682]
CHAP. III.
“I should like to know,” say I, “in what way I ought to serve good
desire.” “Hear,” says he: “You will practise righteousness and virtue,
truth and the fear of the Lord, faith and meekness, and whatsoever
excellences are like to these. Practising these, you will be a
well-pleasing servant of God,[1683] and you will live to Him; and every
one who shall serve good desire, shall live to God.”
He concluded the twelve commandments, and said to me, “You have now
these commandments. Walk in them, and exhort your hearers that their
repentance may be pure during the remainder of their life. Fulfil
carefully this ministry which I now entrust to you, and you will
accomplish much. For you will find favour among those who are to repent,
and they will give heed to your words; for I will be with you, and will
compel them to obey you.” I say to him, “Sir, these commandments are
great, and good, and glorious, and fitted to gladden the heart of the
man who can perform them. But I do not know if these commandments can be
kept by man, because they are exceeding hard.” He answered and said to
me, “If you lay it down as certain that they can be kept,[1684] then you
will easily keep them, and they will not be hard. But if you come to
imagine that they cannot be kept by man, then you will not keep them.
Now I say to you, If you do not keep them, but neglect them, you will
not be saved, nor your children, nor your house, since you have already
determined for yourself that these commandments cannot be kept by man.”
CHAP. IV.
These things he said to me in tones of the deepest anger, so that I was
confounded and exceedingly afraid of him, for his figure was altered so
that a man could not endure his anger. But seeing me altogether agitated
and confused, he began to speak to me in more gentle tones; and he said:
“O fool, senseless and doubting, do you not perceive how great is the
glory of God, and how strong and marvellous, in that He created the
world for the sake of man, and subjected all creation to him, and gave
him power to rule over everything under heaven? If, then, man is lord of
the creatures of God, and rules over all, is he not able to be lord also
of these commandments? For,” says he, “the man who has the Lord in his
heart can also be lord of all, and of every one of these commandments.
But to those who have the Lord only on their lips,[1685] but their
hearts hardened,[1686] and who are far from the Lord, the commandments
are hard and difficult. Put, therefore, ye who are empty and fickle in
your faith, the Lord in your heart, and ye will know that there is
nothing easier, or sweeter, or more manageable, than these commandments.
Return, ye who walk in the commandments of the devil, in hard, and
bitter, and wild licentiousness, and fear not the devil; for there is no
power in him against you, for I will be with you, the angel of
repentance, who am lord over him. The devil has fear only, but his fear
has no strength. Fear him not, then, and he will flee from you.”
CHAP. V.
I say to him, “Sir, listen to me for a moment.” “Say what you wish,”
says he. “Man, sir,” say I, “is eager to keep the commandments of God,
and there is no one who does not ask of the Lord that strength may be
given him for these commandments, and that he may be subject to them;
but the devil is hard, and holds sway over them.” “He cannot,” says he,
“hold sway over the servants of God, who with all their heart place
their hopes in Him. The devil can wrestle against these, overthrow them
he cannot. If, then, ye resist him, he will be conquered, and flee in
disgrace from you. As many, therefore,” says he, “as are empty, fear the
devil, as possessing power. When a man has filled very suitable jars
with good wine, and a few among those jars are left empty,[1687] then he
comes to the jars, and does not look at the full jars, for he knows that
they are full; but he looks at the empty, being afraid lest they have
become sour. For empty jars quickly become sour, and the goodness of the
wine is gone. So also the devil goes to all the servants of God to try
them. As many, then, as are full in the faith, resist him strongly, and
he withdraws from them, having no way by which he might enter them. He
goes, then, to the empty, and finding a way of entrance into them, he
produces in them whatever he wishes, and they become his servants.”
CHAP. VI.
“But I, the angel of repentance, say to you, Fear not the devil; for I
was sent,” says he, “to be with you who repent with all your heart, and
to make you strong in faith. Trust God,[1688] then, ye who on account of
your sins have despaired of life, and who add to your sins and weigh
down your life; for if ye return to the Lord with all your heart, and
practise righteousness the rest of your days,[1689] and serve Him
according to His will, He will heal your former sins, and you will have
power to hold sway over the works of the devil. But as to the threats of
the devil, fear them not at all, for he is powerless as the sinews of a
dead man. Give ear to me, then, and fear Him who has all power, both to
save and destroy,[1690] and keep His commandments, and ye will live to
God.” I say to him, “Sir, I am now made strong in all the ordinances of
the Lord, because you are with me; and I know that you will crush all
the power of the devil, and we shall have rule over him, and shall
prevail against all his works. And I hope, sir, to be able to keep all
these commandments[1691] which you have enjoined upon me, the Lord
strengthening me.” “You will keep them,” says he, “if your heart be pure
towards the Lord; and all will keep them who cleanse their hearts from
the vain desires of this world, and they will live to God.”
Footnote 1626:
_Contained._—Vat. and Pal. add: and who cannot be defined in words,
nor conceived by the mind.
Footnote 1627:
_If ... brother._ And if you believe the slanderer, you will also be
guilty of sin, in that you have believed one who speaks evil of your
brother.—_Vat._ For if you give your assent to the detractor, and
believe what is said of one in his absence, you also will be like to
him, and acting ruinously towards your brother, and you are guilty of
the same sin as the person who slanders.—_Pal._
Footnote 1628:
For slander is ruinous.—_Vat._ For it is wicked to slander any
one.—_Pal._
Footnote 1629:
_For ... condemned_, om. in Vat.
Footnote 1630:
_This service ... God._ And he has accomplished this service to God
simply and gloriously.—_Vat._
Footnote 1631:
The Vat. adds: and a blessing may fall on your house.
Footnote 1632:
_Dwelleth in you._ Who put the spirit within you.—_Vat._
Footnote 1633:
_Cunningly to all._ Have ever lived in dissimulation.—_Vat._ Lived
cunningly with all.—_Pal._
Footnote 1634:
The Vat. adds: of God.
Footnote 1635:
_For ... truth._ For even they can become worthy of credit, if you
will speak the truth in future; and if you keep the truth.—_Vat._
Footnote 1636:
_This thought._ The thought of another man’s wife or of fornication.
Footnote 1637:
_Questions._ “I charge you,” said he, “to guard your chastity, and let
no thought enter your heart of another man’s marriage (_i.e._ wife),
or of fornication, for this produces a great transgression. But be
always mindful of the Lord at all hours, and you will never sin. For
if this very wicked thought enter your heart, you commit a great sin,
and they who practise such deeds follow the way of death. Take heed,
therefore, and refrain from this thought. For where chastity remains
in the heart of a righteous man, never ought there to arise any evil
thought.” I said to him, “Sir, permit me to say a few words to you.”
“Say on,” said he.—_Vat._
Footnote 1638:
Matt. v. 32, xix. 9.
Footnote 1639:
_Who ... actions._ But he who makes an image also commits
adultery.—_Vat._
Footnote 1640:
_Any one._ She.—_Vat._
Footnote 1641:
_There ... cure._ God, who has power to heal, will provide a
remedy.—_Vat._
Footnote 1642:
_Bear ... words._ Give me a few words of explanation.—_Vat._
Footnote 1643:
_Repentance ... wisdom._ For he who repents obtains great
intelligence. For he feels that he has sinned and acted
wickedly.—_Vat._
Footnote 1644:
_For ... them._ Since God knows the thoughts of all hearts and the
weakness of men, and the manifold wickedness of the devil which he
practises in plotting against the servants of God, and in malignant
designs against them.—_Vat._
Footnote 1645:
_In ... life._ These words occur only in Pal.
Footnote 1646:
_With ... live._ With difficulty will he live to God.—_Vat._ and
_Pal._
Footnote 1647:
It will be noticed that space is attributed to the heart or soul, and
that joy and goodness expand the heart, and produce width, while
sadness and wickedness contract and straiten.
Footnote 1648:
_But ... himself._ But rejoicing he will be expanded, and he will
feast in the vessel in which he dwells, and he will serve the Lord
joyfully in the midst of great peace.—_Vat._ He will serve the Lord in
great gladness, having abundance of all things within himself.—_Pal._
Footnote 1649:
_For ... anger_, omitted in Vat.; fuller in Pal.: For the Lord dwells
in calmness and greatness of mind, but anger is the devil’s house of
entertainment.
Footnote 1650:
_Patience is polluted._ The mind is distressed.—_Vat._; om. in Pal.
Footnote 1651:
_I ... heart._ I, the angel [or messenger] of righteousness, am with
you, and all who depart from anger, and repent with their whole heart,
will live to God.—_Vat._
Footnote 1652:
_Are justified._ Are received into the number of the just by the most
holy angel (or messenger).—_Pal._
Footnote 1653:
_Hear ... away._ “Hear now,” said he, “how great is the wickedness of
anger, and how injurious, and in what way it overthrows the servants
of God. For they who are full of faith receive no harm from it, for
the power of God is with them; for it is the doubters and those
destitute [of faith] that it overturns.”—_Vat._
Footnote 1654:
_You ... Lord._ You will be found by God in the company of purity and
chastity.—_Vat._
Footnote 1655:
_And put ... them._ That you may live to God, and they who keep these
commandments will live to God.—_Vat._
Footnote 1656:
_Forthwith ... heart_, omitted in Lips.
Footnote 1657:
_Transactions._ I think the writer means, when a longing is felt to
engage with too great devotedness to business and the pursuit of
wealth.
Footnote 1658:
_Trust ... deed._ Trust the angel of righteousness, because his
instruction is good.—_Vat._
Footnote 1659:
_Faithful._ Most happy.—_Vat._
Footnote 1660:
_But to bid farewell._ The Vat. ends quite differently from this
point: If, then, you follow him, and trust to his works, you will live
to God; and they who trust to his works will live to God.—_Vat._
Footnote 1661:
Eccles. xii. 13.
Footnote 1662:
_Why ... they only who fear the Lord_, om. in Vat.
Footnote 1663:
_God._ Lord.—_Vat._
Footnote 1664:
_For ... sin_, om. in Lips.
Footnote 1665:
_From them ... all who act thus will love to God_, om. in Vat., which
ends thus: If you keep all these commandments, you will live to God,
and all who keep these commandments will live to God.
Footnote 1666:
_With difficulty be saved._ Will with difficulty live to God.—_Vat._
Footnote 1667:
_Lord._ God.—_Vat._
Footnote 1668:
The Vat. has here a considerable number of sentences, found in the
Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In
consequence of this transference, the Eleventh Commandment in the
Vatican differs considerably from the others in the position of the
sentences, but otherwise it is substantially the same.
Footnote 1669:
_And ... business._ This part is omitted in the Leipsic Codex, and is
supplied from the Latin and Æthiopic translations.
Footnote 1670:
_This ... repented_, omitted in Vat.
Footnote 1671:
_God._ The Lord.—_Vat._, _Æth._
Footnote 1672:
_God._ The Lord.—_Vat._
Footnote 1673:
_Grief._ Injustice.—_Vat._
Footnote 1674:
ἐξομολογούμενος one would expect here to mean “giving thanks,” a
meaning which it has in the New Testament; but as ἐξομολογοῦμαι means
to “confess” throughout the _Pastor of Hermas_, it is likely that it
means “confessing” here also.
Footnote 1675:
_Is ... God._ He who sits in the chair is a terrestrial spirit.—_Vat._
And then follows the dislocation of sentences noticed above.
Footnote 1676:
_The spirit of all men is earthly_, etc. This passage, down to “it is
not possible that the prophet of God should do this,” is found in the
Vat. and other MSS. of the common translation, with the exception of
the Lambeth, in Commandment Twelfth.
Footnote 1677:
_Angel of the prophetic Spirit._ The holy messenger (angel) of
Divinity.—_Vat._
Footnote 1678:
_Earth._ After this the Vatican reads: Join yourself, therefore, to
that which has power, and withdraw from that one which is empty.
Footnote 1679:
_For ... God._ This desire, therefore, is wicked and destructive,
bringing death on the servants of God. Whoever, therefore, shall
abstain from evil desire, shall live to God.—_Vat._
Footnote 1680:
_God._ The Lord.—_Vat._
Footnote 1681:
_Go ... wishes._ And you will obtain the victory, and will be crowned
on account of it, and you will arrive at good desire, and you will
deliver up the victory which you have obtained to God, and you will
serve Him by acting even as you yourself wish to act.—_Vat._
Footnote 1682:
Chapters third, fourth, and part of fifth, are omitted in the
Palatine.
Footnote 1683:
_God._ The Lord.—_Vat._
Footnote 1684:
_If ... kept_, omitted in Vat.
Footnote 1685:
Isa. xxix. 13; Matt. xv. 8.
Footnote 1686:
John xii. 40; 2 Cor. iii. 14.
Footnote 1687:
_Empty._ Half full.—_Vat._
Footnote 1688:
_Trust God._ Believe ye, then, who on account of your sins have
forgotten God.—_Vat._
Footnote 1689:
_Practise ... days_, omitted in Vat.
Footnote 1690:
Matt. x. 28; Luke xii. 5.
Footnote 1691:
_Rule over ... commandments._ But we shall conquer him completely, if
we can keep these commandments.—_Vat._
BOOK THIRD.—SIMILITUDES.
SIMILITUDES WHICH HE SPAKE WITH ME.
SIMILITUDE FIRST.
_As in this world we have no abiding city, we ought to seek one to
come._
He says to me, “You know that you who are the servants of God dwell in a
strange land; for your city is far away from this one. If, then,” he
continues, “you know your city in which you are to dwell, why do ye here
provide lands, and make expensive preparations, and accumulate dwellings
and useless buildings? He who makes such preparations for this city
cannot return again to his own. Oh foolish, and unstable, and miserable
man! Dost thou not understand that all these things belong to another,
and are under the power of another? for the lord of this city will say,
‘I do not wish thee to dwell in my city; but depart from this city,
because thou obeyest not my laws.’ Thou, therefore, although having
fields and houses, and many other things, when cast out by him, what
wilt thou do with thy land, and house, and other possessions which thou
hast gathered to thyself? For the lord of this country justly says to
thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost
thou intend to do, having a law in thine own city, on account of thy
lands, and the rest of thy possessions?[1692] Thou shalt altogether deny
thy law, and walk according to the law of this city. See lest it be to
thy hurt to deny thy law;[1693] for if thou shalt desire to return to
thy city, thou wilt not be received, because thou hast denied the law of
thy city, but wilt be excluded from it. Have a care, therefore: as one
living in a foreign land, make no further preparations for thyself than
such merely as may be sufficient; and be ready, when the master of this
city shall come to cast thee out for disobeying his law, to leave his
city, and to depart to thine own, and to obey thine own law without
being exposed to annoyance, but in great joy. Have a care, then, ye who
serve the Lord, and have Him in your heart, that ye work the works of
God, remembering His commandments and promises which He promised, and
believe that He will bring them to pass if His commandments be observed.
Instead of lands, therefore, buy afflicted souls, according as each one
is able, and visit[1694] widows and orphans, and do not overlook them;
and spend your wealth and all your preparations, which ye received from
the Lord, upon such lands and houses. For to this end did the Master
make you rich, that you might perform these services unto Him; and it is
much better to purchase such lands, and possessions, and houses, as you
will find in your own city, when you come to reside in it. This is a
noble and sacred expenditure, attended neither with sorrow nor fear, but
with joy. Do not practise the expenditure of the heathen,[1695] for it
is injurious to you who are the servants of God; but practise an
expenditure of your own, in which ye can rejoice; and do not
corrupt[1696] nor touch what is another’s, nor covet it, for it is an
evil thing to covet the goods of other men; but work thine own work, and
thou wilt be saved.”
SIMILITUDE SECOND.
_As the vine is supported by the elm, so is the rich man helped by the
prayer of the poor._
As I was walking in the field, and observing an elm and vine, and
determining in my own mind respecting them and their fruits, the
Shepherd appears to me, and says, “What is it that you are thinking
about the elm and vine?” “I am considering,” I reply, “that they become
each other exceedingly well.” “These two trees,” he continues, “are
intended as an example for the servants of God.” “I would like to know,”
said I, “the example which these trees, you say, are intended to teach.”
“Do you see,” he says, “the elm and the vine?” “I see them, sir,” I
replied. “This vine,” he continued, “produces fruit, and the elm is an
unfruitful tree; but unless the vine be trained upon the elm, it cannot
bear much fruit when extended at length upon the ground;[1697] and the
fruit which it does bear is rotten, because the plant is not suspended
upon the elm. When, therefore, the vine is cast upon the elm, it yields
fruit both from itself and from the elm. You see, moreover, that the elm
also produces much fruit, not less than the vine, but even more;
because,”[1698] he continued, “the vine, when suspended upon the elm,
yields much fruit, and good; but when thrown upon the ground, what it
produces is small and rotten. This similitude, therefore, is for the
servants of God—for the poor man and for the rich.” “How so, sir?” said
I; “explain the matter to me.” “Listen,” he said: “The rich man has much
wealth, but is poor in matters relating to the Lord, because he is
distracted about his riches; and he offers very few confessions and
intercessions to the Lord, and those which he does offer are small and
weak, and have no power above. But when the rich man refreshes[1699] the
poor, and assists him in his necessities, believing that what he does to
the poor man will be able to find its reward with God—because the poor
man is rich in intercession and confession, and his intercession has
great power with God—then the rich man helps the poor in all things
without hesitation; and the poor man, being helped by the rich,
intercedes for him, giving thanks to God for him who bestows gifts upon
him. And he still continues to interest himself zealously for the poor
man, that his wants may be constantly supplied. For he knows that the
intercession of the poor man is acceptable and influential with God.
Both, accordingly, accomplish their work. The poor man makes
intercession; a work in which he is rich, which he received from the
Lord, and with which he recompenses the master who helps him. And the
rich man, in like manner, unhesitatingly bestows upon the poor man the
riches which he received from the Lord. And this is a great work, and
acceptable before God, because he understands the object of his wealth,
and has given to the poor of the gifts of the Lord, and rightly
discharged his service to Him. Among men, however, the elm appears not
to produce fruit, and they do not know nor understand that if a drought
come, the elm, which contains water, nourishes the vine; and the vine,
having an unfailing supply of water, yields double fruit both for itself
and for the elm. So also poor men interceding with the Lord on behalf of
the rich, increase their riches; and the rich, again, aiding the poor in
their necessities, satisfy their souls. Both, therefore, are partners in
the righteous work. He who does these things shall not be deserted by
God, but shall be enrolled in the books of the living. Blessed are they
who have riches, and who understand that they are from the Lord. [For
they who are of that mind will be able to do some good.[1700]]”
SIMILITUDE THIRD.
_As in winter green trees cannot be distinguished from withered, so in
this world neither can the just from the unjust._
He showed me many trees having no leaves, but withered, as it seemed to
me; for all were alike. And he said to me, “Do you see those trees?” “I
see, sir,” I replied, “that all are alike, and withered.” He answered
me, and said, “These trees which you see are those who dwell in this
world.” “Why, then, sir,” I said, “are they withered, as it were, and
alike?”[1701] “Because,” he said, “neither are the righteous manifest in
this life, nor sinners, but they are alike; for this life is a winter to
the righteous, and they do not manifest themselves, because they dwell
with sinners: for as in winter trees that have cast their leaves are
alike, and it is not seen which are dead and which are living, so in
this world neither do the righteous show themselves, nor sinners, but
all are alike one to another.”
SIMILITUDE FOURTH.
_As in summer living trees are distinguished from withered by fruit and
living leaves, so in the world to come the just differ from the unjust
in happiness._
He showed me again many trees, some budding, and others withered. And he
said to me, “Do you see these trees?” “I see, sir,” I replied, “some
putting forth buds, and others withered.” “Those,” he said, “which are
budding are the righteous who are to live in the world to come; for the
coming world is the summer[1702] of the righteous, but the winter of
sinners. When, therefore, the mercy of the Lord shines forth, then shall
they be made manifest who are the servants of God, and all men shall be
made manifest. For as in summer the fruits of each individual tree
appear, and it is ascertained of what sort they are, so also the fruits
of the righteous shall be manifest, and all who have been fruitful in
that world shall be made known.[1703] But the heathen and sinners, like
the withered trees which you saw, will be found to be those who have
been withered and unfruitful in that world, and shall be burnt as wood,
and [so] made manifest, because their actions were evil during their
lives. For the sinners shall be consumed because they sinned and did not
repent, and the heathen shall be burned because they knew not Him who
created them. Do you therefore bear fruit, that in that summer your
fruit may be known. And refrain from much business, and you will never
sin: for they who are occupied with much business commit also many sins,
being distracted about their affairs, and not at all serving their Lord.
How, then,” he continued, “can such a one ask and obtain anything from
the Lord, if he serve Him not? They who serve Him shall obtain their
requests, but they who serve Him not shall receive nothing. And in the
performance even of a single action a man can serve the Lord; for his
mind will not be perverted from the Lord, but he will serve Him, having
a pure mind. If, therefore, you do these things, you shall be able to
bear fruit for the life to come. And every one who will do these things
shall bear fruit.”
SIMILITUDE FIFTH.
_Of true fasting and its reward: also of purity of body._
CHAP. I.
While fasting and sitting on a certain mountain, and giving thanks to
the Lord for all His dealings with me, I see the Shepherd sitting down
beside me, and saying, “Why have you come hither [so] early in the
morning?” “Because, sir,” I answered, “I have a station.” “What is a
station?” he asked. “I am fasting, sir,” I replied. “What is this
fasting,” he continued, “which you are observing?” “As I have been
accustomed, sir,” I reply, “so I fast.” “You do not know,” he says, “how
to fast unto the Lord: this useless fasting which you observe to Him is
of no value.” “Why, sir,” I answered, “do you say this?” “I say to you,”
he continued, “that the fasting which you think you observe is not a
fasting. But I will teach you what is a full and acceptable fasting to
the Lord. Listen,” he continued: “God does not desire such an empty
fasting. For fasting to God in this way you will do nothing for a
righteous life; but offer to God a fasting of the following kind: Do no
evil in your life, and serve the Lord with a pure heart: keep His
commandments, walking in His precepts, and let no evil desire arise in
your heart; and believe in God. If you do these things, and fear Him,
and abstain from every evil thing, you will live unto God; and if you do
these things, you will keep a great fast, and one acceptable before
God.”
CHAP. II.
“Hear the similitude which I am about to narrate to you relative to
fasting. A certain man had a field and many slaves, and he planted a
certain part of the field with a vineyard,[1704] and selecting a
faithful and beloved and much valued slave, he called him to him, and
said, ‘Take this vineyard which I have planted, and stake[1705] it until
I come, and do nothing else to the vineyard; and attend to this order of
mine, and you shall receive your freedom from me.’ And the master of the
slave departed to a foreign country. And when he was gone, the slave
took and staked the vineyard; and when he had finished the staking of
the vines, he saw that the vineyard was full of weeds. He then
reflected, saying, ‘I have kept this order of my master: I will dig up
the rest of this vineyard, and it will be more beautiful when dug up;
and being free of weeds, it will yield more fruit, not being choked by
them.’ He took, therefore, and dug up the vineyard, and rooted out all
the weeds that were in it. And that vineyard became very beautiful and
fruitful, having no weeds to choke it. And after a certain time the
master of the slave and of the field returned, and entered into the
vineyard. And seeing that the vines were suitably supported on stakes,
and the ground, moreover, dug up, and all the weeds rooted out, and the
vines fruitful, he was greatly pleased with the work of his slave. And
calling his beloved son who was his heir, and his friends who were his
councillors, he told them what orders he had given his slave, and what
he had found performed. And they rejoiced along with the slave at the
testimony which his master bore to him. And he said to them, ‘I promised
this slave freedom if he obeyed the command which I gave him, and he has
kept my command, and done besides a good work to the vineyard, and has
pleased me exceedingly. In return, therefore, for the work which he has
done, I wish to make him co-heir with my son, because, having good
thoughts, he did not neglect them, but carried them out.’ With this
resolution of the master his son and friends were well pleased, viz.
that the slave should be co-heir with the son. After a few days the
master made a feast,[1706] and sent to his slave many dishes from his
table. And the slave receiving the dishes that were sent him from his
master, took of them what was sufficient for himself, and distributed
the rest among his fellow-slaves. And his fellow-slaves rejoiced to
receive the dishes, and began to pray for him, that he might find still
greater favour with his master for having so treated them. His master
heard all these things that were done, and was again greatly pleased
with his conduct. And the master again calling together his friends and
his son, reported to them the slave’s proceeding with regard to the
dishes which he had sent him. And they were still more satisfied that
the slave should become co-heir with his son.”
CHAP. III.
I said to him, “Sir, I do not see the meaning of these similitudes, nor
am I able to comprehend them, unless you explain them to me.” “I will
explain them all to you,” he said, “and whatever I shall mention in the
course of our conversations I will show you. [Keep the commandments of
the Lord, and you will be approved, and inscribed amongst the number of
those who observe His commands.] And if you do any good beyond what is
commanded by God, you will gain for yourself more abundant glory, and
will be more honoured by God than you would otherwise be. If, therefore,
in keeping the commandments of God, you do, in addition, these services,
you will have joy if you observe them according to my command.” I said
to him, “Sir, whatsoever you enjoin upon me I will observe, for I know
that you are with me.” “I will be with you,” he replied, “because you
have such a desire for doing good; and I will be with all those,” he
added, “who have such a desire. This fasting,” he continued, “is very
good, provided the commandments of the Lord be observed. Thus, then,
shall you observe the fasting which you intend to keep. First of
all,[1707] be on your guard against every evil word, and every evil
desire, and purify your heart from all the vanities of this world. If
you guard against these things, your fasting will be perfect. And you
will do also as follows. Having fulfilled what is written, in the day on
which you fast you will taste nothing but bread and water; and having
reckoned up the price of the dishes of that day which you intended to
have eaten, you will give it to a widow, or an orphan, or to some person
in want, and thus you will exhibit humility of mind, so that he who has
received benefit from your humility may fill his own soul, and pray for
you to the Lord. If you observe fasting, as I have commanded you, your
sacrifice will be acceptable to God, and this fasting will be written
down; and the service thus performed is noble, and sacred, and
acceptable to the Lord. These things, therefore, shall you thus observe
with your children, and all your house, and in observing them you will
be blessed; and as many as hear these words and observe them shall be
blessed; and whatsoever they ask of the Lord they shall receive.”
CHAP. IV.
I prayed him much that he would explain to me the similitude of the
field, and of the master of the vineyard, and of the slave who staked
the vineyard, and of the stakes, and of the weeds that were plucked out
of the vineyard, and of the son, and of the friends who were
fellow-councillors, for I knew that all these things were a kind of
parable. And he answered me, and said, “You are exceedingly
persistent[1708] with your questions. You ought not,” he continued, “to
ask any questions at all; for if it is needful to explain anything, it
will be made known to you.” I said to him, “Sir, whatsoever you show me,
and do not explain, I shall have seen to no purpose, not understanding
its meaning. In like manner, also, if you speak parables to me, and do
not unfold them, I shall have heard your words in vain.” And he answered
me again, saying, “Every one who is the servant of God, and has his Lord
in his heart, asks of Him understanding, and receives it, and opens up
every parable; and the words of the Lord become known to him which are
spoken in parables. But those who are weak and slothful in prayer,
hesitate to ask anything from the Lord; but the Lord is full of
compassion, and gives without fail to all who ask Him. But you, having
been strengthened by the holy Angel, and having obtained from Him such
intercession, and not being slothful, why do not you ask of the Lord
understanding, and receive it from Him?” I said to him, “Sir, having you
with me, I am necessitated to ask questions of you, for you show me all
things, and converse with me; but if I were to see or hear these things
without you, I would then ask the Lord to explain them.”
CHAP. V.
“I said to you a little ago,” he answered, “that you were cunning and
obstinate in asking explanations of the parables; but since you are so
persistent, I shall unfold to you the meaning of the similitudes of the
field, and of all the others that follow, that you may make them known
to every one. Hear now,” he said, “and understand them. The field is
this world; and the Lord of the field is He who created, and perfected,
and strengthened all things; [and the son is the Holy Spirit;[1709]] and
the slave is the Son of God; and the vines are this people, whom He
Himself planted; and the stakes are the holy angels of the Lord, who
keep His people together; and the weeds that were plucked out of the
vineyard are the iniquities of God’s servants; and the dishes which He
sent Him from His table are the commandments which He gave His people
through His Son; and the friends and fellow-councillors are the holy
angels who were first created; and the Master’s absence from home is the
time that remains until His appearing.” I said to him, “Sir, all these
are great, and marvellous, and glorious things. Could I, therefore,” I
continued, “understand them? No, nor could any other man, even if
exceedingly wise. Moreover,” I added, “explain to me what I am about to
ask you.” “Say what you wish,” he replied. “Why, sir,” I asked, “is the
Son of God in the parable in the form of a slave?”
CHAP. VI.
“Hear,” he answered: “the Son of God is not in the form of a slave, but
in great power and might.” “How so, sir?” I said; “I do not understand.”
“Because,” he answered, “God planted the vineyard, that is to say, He
created the people, and gave them to His Son; and the Son appointed His
angels over them to keep them; and He Himself purged away their sins,
having suffered many trials and undergone many labours, for no one is
able to dig without labour and toil. He Himself, then, having purged
away the sins of the people, showed them the paths of life by giving
them the law which He received from His Father. [You see,” he said,
“that He is the Lord of the people, having received all authority from
His Father.[1710]] And why the Lord took His Son as councillor, and the
glorious angels, regarding the heirship of the slave, listen. The holy,
pre-existent Spirit, that created every creature, God made to dwell in
flesh, which He chose.[1711] This flesh, accordingly, in which the Holy
Spirit dwelt, was nobly subject to that Spirit, walking religiously and
chastely, in no respect defiling the Spirit; and accordingly, after
living[1712] excellently and purely, and after labouring and
co-operating with the Spirit, and having in everything acted vigorously
and courageously along with the Holy Spirit, He assumed it as a partner
with it. For this conduct[1713] of the flesh pleased Him, because it was
not defiled on the earth while having the Holy Spirit. He took,
therefore, as fellow-councillors His Son and the glorious angels, in
order that this flesh, which had been subject to the body without a
fault, might have some place of tabernacle, and that it might not appear
that the reward [of its servitude had been lost[1714]]; for the flesh
that has been found without spot or defilement, in which the Holy Spirit
dwelt, [will receive a reward]. You now have the explanation of this
parable also.”
CHAP. VII.
“I rejoice, sir,” I said, “to hear this explanation.” “Hear,” again he
replied: “Keep this flesh pure and stainless, that the Spirit which
inhabits it may bear witness to it, and your flesh may be justified. See
that the thought never arise in your mind that this flesh of yours is
corruptible, and you misuse it by any act of defilement. If you defile
your flesh, you will also defile the Holy Spirit; and if you defile your
flesh [and spirit], you will not live.” “And if any one, sir,” I said,
“has been hitherto ignorant, before he heard these words, how can such a
man be saved who has defiled his flesh?” “Respecting former sins of
ignorance,” he said, “God alone is able to heal them, for to Him belongs
all power. [But be on your guard now, and the all-powerful and
compassionate God will heal former transgressions[1715]], if for the
time to come you defile not your body nor your spirit; for both are
common, and cannot be defiled, the one without the other: keep both
therefore pure, and you will live unto God.”
SIMILITUDE SIXTH.
_Of the two classes of voluptuous men, and of their death, falling away,
and the duration of their punishment._
CHAP. I.
Sitting in my house, and glorifying the Lord for all that I had seen,
and reflecting on the commandments, that they are excellent, and
powerful, and glorious, and able to save a man’s soul, I said within
myself, “I shall be blessed if I walk in these commandments, and every
one who walks in them will be blessed.” While I was saying these words
to myself, I suddenly see him sitting beside me, and hear him thus
speak: “Why are you in doubt about the commandments which I gave you?
They are excellent: have no doubt about them at all, but put on faith in
the Lord, and you will walk in them, for I will strengthen you in them.
These commandments are beneficial to those who intend to repent: for if
they do not walk in them, their repentance is in vain. You, therefore,
who repent cast away the wickedness of this world which wears you out;
and by putting on all the virtues of a holy life, you will be able to
keep these commandments, and will no longer add to the number of your
sins. Walk,[1716] therefore, in these commandments of mine, and you will
live unto God. All these things have been spoken to you by me.” And
after he had uttered these words, he said to me, “Let us go into the
fields, and I will show you the shepherds of the flocks.” “Let us go,
sir,” I replied. And we came to a certain plain, and he showed me a
young man, a shepherd, clothed in a suit of garments of a yellow colour:
and he was herding very many sheep, and these sheep were feeding
luxuriously, as it were, and riotously, and merrily skipping hither and
thither. And the shepherd himself was merry, because of his flock; and
the appearance of the shepherd was joyous, and he was running about
amongst his flock. [And other sheep I saw rioting and luxuriating in one
place, but not, however, leaping about.[1717]]
CHAP. II.