Articles • St. Clement

St. Clement

PREFACE.

This volume, containing the equivalent of three volumes of the Edinburgh series of the Ante-Nicene Fathers , will be found a library somewhat complete in itself. The Apostolic Fathers and those associated with them in the third generation, are here placed together in a handbook, which, with the inestimable Scriptures, supplies a succinct autobiography of the Spouse of Christ for the first two centuries. No Christian scholar has ever before possessed, in faithful versions of such compact form, a supplement so essential to the right understanding of the New Testament itself. It is a volume indispensable to all scholars, and to every library, private or public, in this country.

The American Editor has performed the humble task of ushering these works into American use, with scanty contributions of his own. Such was the understanding with the public: they were to be presented with the Edinburgh series, free from appreciable colour or alloy. His duty was (1) to give historic arrangement to the confused mass of the original series; (2) to supply, in continuity, such brief introductory notices as might slightly popularize what was apparently meant for scholars only, in the introductions of the translators; (3) to supply a few deficiencies by short notes and references; (4) to add such references to Scripture, or to authors of general repute, as might lend additional aid to students, without clogging or overlaying the comments of the translators; and (5) to note such corruptions or distortions of Patristic testimony as have been circulated, in the spirit of the forged Decretals, by those who carry on the old imposture by means essentially equivalent. Too long have they been allowed to speak to the popular mind as if the Fathers were their own; while, to every candid reader, it must be evident that, alike, the testimony, the arguments, and the silence of the Ante-Nicene writers confound all attempts to identify the ecclesiastical establishment of “the Holy Roman Empire,” with “the Holy Catholic Church” of the ancient creeds.

In performing this task, under the pressure of a virtual obligation to issue the first volume in the first month of the new year, the Editor has relied upon the kindly aid of an able friend, as typographical corrector of the Edinburgh sheets. It is only necessary to add, that he has bracketed all his own notes, so as to assume the responsibility for them; but his introductions are so separated from those of the translators, that, after the first instance, he has not thought it requisite to suffix his initials to these brief contributions. He regrets that the most important volume of the series is necessarily the experimental one, and comes out under disadvantages from which it may be expected that succeeding issues will be free. May the Lord God of our Fathers bless the undertaking to all my fellow-Christians, and make good to them the promise which was once felicitously chosen for the motto of a similar series of publications: “Yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers.”

A. C. C.

January , 6, 1885.

N.B.—The following advertisement of the original editors will be useful here:—

The Ante-Nicene Christian Library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in a.d. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful.

The present volume has been translated by the Editors.

This refers to the first volume only of the original series.

Their object has been to place the English reader as nearly as possible on a footing of equality with those who are able to read the original. With this view they have for the most part leaned towards literal exactness; and wherever any considerable departure from this has been made, a verbatim rendering has been given at the foot of the page. Brief introductory notices have been prefixed, and short notes inserted, to indicate varieties of reading, specify references, or elucidate any obscurity which seemed to exist in the text.

Edinburgh , 1867.

Introductory Notice

[ a.d. 100–200.] The Apostolic Fathers are here understood as filling up the second century of our era. Irenæus, it is true, is rather of the sub-apostolic period; but, as the disciple of Polycarp, he ought not to be dissociated from that Father’s company. We thus find ourselves conducted, by this goodly fellowship of witnesses, from the times of the apostles to those of Tertullian, from the martyrs of the second persecution to those of the sixth. Those were times of heroism, not of words; an age, not of writers, but of soldiers; not of talkers, but of sufferers. Curiosity is baffled, but faith and love are fed by these scanty relics of primitive antiquity. Yet may we well be grateful for what we have. These writings come down to us as the earliest response of converted nations to the testimony of Jesus. They are primary evidences of the Canon and the credibility of the New Testament. Disappointment may be the first emotion of the student who comes down from the mount where he has dwelt in the tabernacles of evangelists and apostles: for these disciples are confessedly inferior to the masters; they speak with the voices of infirm and fallible men, and not like the New Testament writers, with the fiery tongues of the Holy Ghost. Yet the thoughtful and loving spirit soon learns their exceeding value. For who does not close the records of St. Luke with longing; to get at least a glimpse of the further history of the progress of the Gospel? What of the Church when its founders were fallen asleep? Was the Good Shepherd “always” with His little flock, according to His promise? Was the Blessed Comforter felt in His presence amid the fires of persecution? Was the Spirit of Truth really able to guide the faithful into all truth, and to keep them in the truth?

And what had become of the disciples who were the first-fruits of the apostolic ministry? St. Paul had said, “The same commit thou to faithful men, who shall be able to teach others also. ” How was this injunction realized? St. Peter’s touching words come to mind, “I will endeavour that ye may be able after my decease to have these things always in remembrance.” Was this endeavour successfully carried out? To these natural and pious inquiries, the Apostolic Fathers, though we have a few specimens only of their fidelity, give an emphatic reply. If the cold-hearted and critical find no charm in the simple, childlike faith which they exhibit, ennobled though it be by heroic devotion to the Master, we need not marvel. Such would probably object: “They teach me nothing; I do not relish their multiplied citations from Scripture.” The answer is, “If you are familiar with Scripture, you owe it largely to these primitive witnesses to its Canon and its spirit. By their testimony we detect what is spurious, and we identify what is real. Is it nothing to find that your Bible is their Bible, your faith their faith, your Saviour their Saviour, your God their God?” Let us reflect also, that, when copies of the entire Scriptures were rare and costly, these citations were “words fitly spoken,—apples of gold in pictures of silver.” We are taught by them also that they obeyed the apostle’s precept, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing,” etc. Thus they reflect the apostolic care that men should be raised up able to teach others also.

Their very mistakes enable us to attach a higher value to the superiority of inspired writers. They were not wiser than the naturalists of their day who taught them the history of the Phœnix and other fables; but nothing of this sort is found in Scripture. The Fathers are inferior in kind as well as in degree; yet their words are lingering echoes of those whose words were spoken “as the Spirit gave them utterance.” They are monuments of the power of the Gospel. They were made out of such material as St. Paul describes when he says, “Such were some of you.” But for Christ, they would have been worshippers of personified Lust and Hate, and of every crime. They would have lived for “bread and circus-shows.” Yet to the contemporaries of a Juvenal they taught the Decalogue and the Sermon on the Mount. Among such beasts in human form they reared the sacred home; they created the Christian family; they gave new and holy meanings to the names of wife and mother; they imparted ideas unknown before of the dignity of man as man; they infused an atmosphere of benevolence and love; they bestowed the elements of liberty chastened by law; they sanctified human society by proclaiming the universal brotherhood of redeemed man. As we read the Apostolic Fathers, we comprehend, in short, the meaning of St. Paul when he said prophetically, what men were slow to believe, “The foolishness of God is wiser than men; and the weakness of God is stronger than men … But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.”

A. C. C.

December , 1884.

clement_rome first_epistle_to_the_corinthians anf01 clement_rome-first_epistle_to_the_corinthians First Epistle to the Corinthians http://www.ccel.org/ccel/schaff/anf01.ii.html

Clement of Rome

Introductory Note to the First Epistle of Clement to the Corinthians

[ a.d. 30–100.] Clement was probably a Gentile and a Roman. He seems to have been at Philippi with St. Paul ( a.d. 57) when that first-born of the Western churches was passing through great trials of faith. There, with holy women and others, he ministered to the apostle and to the saints. As this city was a Roman colony, we need not inquire how a Roman happened to be there. He was possibly in some public service, and it is not improbable that he had visited Corinth in those days. From the apostle, and his companion, St. Luke, he had no doubt learned the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an adept. His copy of that version, however, does not always agree with the Received Text, as the reader will perceive.

A co-presbyter with Linus and Cletus, he succeeded them in the government of the Roman Church. I have reluctantly adopted the opinion that his Epistle was written near the close of his life, and not just after the persecution of Nero. It is not improbable that Linus and Cletus both perished in that fiery trial, and that Clement’s immediate succession to their work and place occasions the chronological difficulties of the period. After the death of the apostles, for the Roman imprisonment and martyrdom of St. Peter seem historical, Clement was the natural representative of St. Paul, and even of his companion, the “apostle of the circumcision;” and naturally he wrote the Epistle in the name of the local church, when brethren looked to them for advice. St. John, no doubt, was still surviving at Patmos or in Ephesus; but the Philippians, whose intercourse with Rome is attested by the visit of Epaphroditus, looked naturally to the surviving friends of their great founder; nor was the aged apostle in the East equally accessible. All roads pointed towards the Imperial City, and started from its Milliarium Aureum . But, though Clement doubtless wrote the letter, he conceals his own name, and puts forth the brethren, who seem to have met in council, and sent a brotherly delegation (Chap. lix.). The entire absence of the spirit of Diotrephes ( 3 John 9 ), and the close accordance of the Epistle, in humility and meekness, with that of St. Peter ( 1 Pet. v. 1–5 ), are noteworthy features. The whole will be found animated with the loving and faithful spirit of St. Paul’s dear Philippians, among whom the writer had learned the Gospel.

Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the Spirit’s presence with the Church. He shares with others the aureole of glory attributed by St. Paul ( Phil. iv. 3 ), “His name is in the Book of Life.”

The plan of this publication does not permit the restoration, in this volume, of the recently discovered portions of his work. It is the purpose of the editor to present this, however, with other recently discovered relics of primitive antiquity, in a supplementary volume, should the undertaking meet with sufficient encouragement. The so-called second Epistle of Clement is now known to be the work of another, and has been relegated to another place in this series.

The following is the Introductory Notice of the original editors and translators, Drs. Roberts and Donaldson:—

The first Epistle, bearing the name of Clement, has been preserved to us in a single manuscript only. Though very frequently referred to by ancient Christian writers, it remained unknown to the scholars of Western Europe until happily discovered in the Alexandrian manuscript. This ms. of the Sacred Scriptures (known and generally referred to as Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now preserved in the British Museum. Subjoined to the books of the New Testament contained in it, there are two writings described as the Epistles of one Clement. Of these, that now before us is the first. It is tolerably perfect, but there are many slight lacunæ , or gaps, in the ms. , and one whole leaf is supposed to have been lost towards the close. These lacunæ , however, so numerous in some chapters, do not generally extend beyond a word or syllable, and can for the most part be easily supplied.

Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be determined. The general opinion is, that he is the same as the person of that name referred to by St. Paul ( Phil. iv. 3 ). The writings themselves contain no statement as to their author. The first, and by far the longer of them, simply purports to have been written in the name of the Church at Rome to the Church at Corinth. But in the catalogue of contents prefixed to the ms. they are both plainly attributed to one Clement; and the judgment of most scholars is, that, in regard to the first Epistle at least, this statement is correct, and that it is to be regarded as an authentic production of the friend and fellow-worker of St. Paul. This belief may be traced to an early period in the history of the Church. It is found in the writings of Eusebius ( Hist. Eccl. , iii. 15), of Origen ( Comm. in Joan. , i. 29), and others. The internal evidence also tends to support this opinion. The doctrine, style, and manner of thought are all in accordance with it; so that, although, as has been said, positive certainty cannot be reached on the subject, we may with great probability conclude that we have in this Epistle a composition of that Clement who is known to us from Scripture as having been an associate of the great apostle.

The date of this Epistle has been the subject of considerable controversy. It is clear from the writing itself that it was composed soon after some persecution (chap. i.) which the Roman Church had endured; and the only question is, whether we are to fix upon the persecution under Nero or Domitian. If the former, the date will be about the year 68; if the latter, we must place it towards the close of the first century or the beginning of the second. We possess no external aid to the settlement of this question. The lists of early Roman bishops are in hopeless confusion, some making Clement the immediate successor of St. Peter, others placing Linus, and others still Linus and Anacletus, between him and the apostle. The internal evidence, again, leaves the matter doubtful, though it has been strongly pressed on both sides. The probability seems, on the whole, to be in favour of the Domitian period, so that the Epistle may be dated about a.d. 97.

This Epistle was held in very great esteem by the early Church. The account given of it by Eusebius ( Hist. Eccl. , iii. 16) is as follows: “There is one acknowledged Epistle of this Clement (whom he has just identified with the friend of St. Paul), great and admirable, which he wrote in the name of the Church of Rome to the Church at Corinth, sedition having then arisen in the latter Church. We are aware that this Epistle has been publicly read in very many churches both in old times, and also in our own day.” The Epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian ms. , immediately after the inspired books, is in harmony with the position thus assigned it in the primitive Church. There does indeed appear a great difference between it and the inspired writings in many respects, such as the fanciful use sometimes made of Old-Testament statements, the fabulous stories which are accepted by its author, and the general diffuseness and feebleness of style by which it is distinguished. But the high tone of evangelical truth which pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the anxiety which its writer so constantly shows to promote the best interests of the Church of Christ, still impart an undying charm to this precious relic of later apostolic times.

[N.B.—A sufficient guide to the recent literature of the Clementine mss. and discoveries may be found in The Princeton Review , 1877, p. 325, also in Bishop Wordsworth’s succinct but learned Church History to the Council of Nicæa , p. 84. The invaluable edition of the Patres Apostolici , by Jacobson (Oxford, 1840), with a critical text and rich prolegomena and annotations, cannot be dispensed with by any Patristic inquirer. A. C. C.]

The First Epistle of Clement to the Corinthians

In the only known ms. of this Epistle, the title is thus given at the close.

Chapter I.—The salutation. Praise of the Corinthians before the breaking forth of schism among them.

The Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us;

[Note the fact that the Corinthians asked this of their brethren, the personal friends of their apostle St. Paul. Clement’s own name does not appear in this Epistle.]

and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury.

Literally, “is greatly blasphemed.”

For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established?

Literally, “did not prove your all-virtuous and firm faith.”

Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For ye did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. Ye enjoined young men to be of a sober and serious mind; ye instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and ye taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.

Chapter II.—Praise of the Corinthians continued.

Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it,

Eph. v. 21 ; 1 Pet. v. 5 .

and were more willing to give than to receive.

Acts xx. 35 .

Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled

Literally, “ye embraced it in your bowels.” [Concerning the complaints of Photius (ninth century) against Clement, see Bull’s Defensio Fidei Nicænæ, Works , vol. v. p. 132.]

with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood,

1 Pet. ii. 17 .

that the number of God’s elect might be saved with mercy and a good conscience.

So, in the ms. , but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes συναισθήσεως , “compassion,” for συνειδήσεως , “conscience.”

Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the transgressions of your neighbours: their deficiencies you deemed your own. Ye never grudged any act of kindness, being “ready to every good work.”

Tit. iii. 1 .

Adorned by a thoroughly virtuous and religious life, ye did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts.

Prov. vii. 3 .

Chapter III.—The sad state of the Corinthian church after sedition arose in it from envy and emulation.

Every kind of honour and happiness

Literally, “enlargement”

was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.”

Deut. xxxii. 15 .

Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,

It seems necessary to refer αὐτοῦ to God , in opposition to the translation given by Abp. Wake and others.

neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,

Literally, “Christ;” comp. 2 Cor. i. 21 , Eph. iv. 20 .

but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.

Wisdom ii. 24 .

Chapter IV.—Many evils have already flowed from this source in ancient times.

For thus it is written: “And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is thy countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering returns to thyself, and thou shalt again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him.”

Gen. iv. 3–8 . The writer here, as always, follows the reading of the Septuagint, which in this passage both alters and adds to the Hebrew text. We have given the rendering approved by the best critics; but some prefer to translate, as in our English version, “unto thee shall be his desire, and thou shalt rule over him.” See, for an ancient explanation of the passage, Irenæus, Adv. Hær. , iv. 18, 3.

Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother.

Gen. xxvii. 41 , etc.

Envy made Joseph be persecuted unto death, and to come into bondage.

Gen. xxxvii.

Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?”

Ex. ii. 14 .

On account of envy, Aaron and Miriam had to make their abode without the camp.

Num. xii. 14, 15 . [In our copies of the Septuagint this is not affirmed of Aaron.]

Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses.

Num. xvi. 33 .

Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.

1 Kings xviii. 8 , etc.

Chapter V.—No less evils have arisen from the same source in the most recent times. The martyrdom of Peter and Paul.

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes.

Literally, “those who have been athletes.”

Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars [of the Church] have been persecuted and put to death.

Some fill up the lacuna here found in the ms. so as to read, “have come to a grievous death.”

Let us set before our eyes the illustrious

Literally, “good.” [The martyrdom of St. Peter is all that is thus connected with his arrival in Rome. His numerous labours were restricted to the Circumcision.]

apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity,

Seven imprisonments of St. Paul are not referred to in Scripture.

compelled

Archbishop Wake here reads “scourged.” We have followed the most recent critics in filling up the numerous lacunæ in this chapter.

to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west,

Some think Rome , others Spain , and others even Britain , to be here referred to. [See note at end.]

and suffered martyrdom under the prefects.

That is, under Tigellinus and Sabinus, in the last year of the Emperor Nero; but some think Helius and Polycletus are referred to; and others, both here and in the preceding sentence, regard the words as denoting simply the witness borne by Peter and Paul to the truth of the gospel before the rulers of the earth.

Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

Chapter VI.—Continuation. Several other martyrs.

To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids

Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation. [Many ingenious conjectures might be cited; but see Jacobson’s valuable note, Patres Apostol. , vol. i. p. 30.]

and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with stedfastness,

Literally, “have reached to the stedfast course of faith.”

and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, “This is now bone of my bones, and flesh of my flesh.”

Gen. ii. 23 .

Envy and strife have overthrown great cities and rooted up mighty nations.

Chapter VII.—An exhortation to repentance.

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God,

Some insert “Father.”

which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved.

Gen. vii. ; 1 Pet. iii. 20 ; 2 Pet. ii. 5 .

Jonah proclaimed destruction to the Ninevites;

Jon. iii.

but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Chapter VIII.—Continuation respecting repentance.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;”

Ezek. xxxiii. 11 .

adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.

Ezek. xviii. 30 .

Say to the children of My people, Though your sins reach from earth to heaven, and though they be redder

Comp. Isa. i. 18 .

than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy

These words are not found in Scripture, though they are quoted again by Clem. Alex. ( Pædag. , i. 10) as from Ezekiel.

people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”

Isa. i. 16–20 .

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

Chapter IX.—Examples of the saints.

Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours,

Some read ματαιολογίαν , “vain talk.”

and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us stedfastly contemplate those who have perfectly ministered to His excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.

Gen. v. 24 ; Heb. xi. 5 . Literally, “and his death was not found.”

Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.

Chapter X.—Continuation of the above.

Abraham, styled “the friend,”

Isa. xli. 8 ; 2 Chron. xx. 7 ; Judith viii. 19 ; Jas. ii. 23 .

was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”

Gen. xii. 1–3 .

And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”

Gen. xiii. 14–16 .

And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.”

Gen. xv. 5, 6 ; Rom. iv. 3 .

On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

Gen. xxi. 22 ; Heb. xi. 17 .

Chapter XI.—Continuation. Lot.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture.

Gen. xix. ; comp. 2 Pet. ii. 6–9 .

For Lot’s wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day.

So Joseph., Antiq. , i. 11, 4; Irenæus, Adv. Hær. , iv. 31.

This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves

Literally, “become a judgment and sign.”

and become a sign to all succeeding generations.

Chapter XII.—The rewards of faith and hospitality. Rahab.

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they were come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said “There came men unto thee who are to spy out our land; bring them forth, for so the king commands,” she answered them, “The two men whom ye seek came unto me, but quickly departed again and are gone,” thus not discovering the spies to them. Then she said to the men, “I know assuredly that the Lord your God hath given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore ye shall have taken it, keep ye me and the house of my father in safety.” And they said to her, “It shall be as thou hast spoken to us. As soon, therefore, as thou knowest that we are at hand, thou shalt gather all thy family under thy roof, and they shall be preserved, but all that are found outside of thy dwelling shall perish.”

Josh. ii. ; Heb. xi. 31 .

Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.

Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar., Dial. c. Tryph. , n. 111; Irenæus, Adv. Hær. , iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.]

Ye see, beloved, that there was not only faith, but prophecy, in this woman.

Chapter XIII.—An exhortation to humility.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”

Jer. ix. 23, 24 ; 1 Cor. i. 31 ; 2 Cor. x. 17 .

), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.”

Comp. Matt. vi. 12–15 , Matt. vii. 2 ; Luke vi. 36–38 .

By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, “On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?”

Isa. lxvi. 2 .

Chapter XIV.—We should obey God rather than the authors of sedition.

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, “The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it.”

Prov. ii. 21, 22 .

And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man.”

Ps. xxxvii. 35–37 . “Remnant” probably refers either to the memory or posterity of the righteous.

Chapter XV.—We must adhere to those who cultivate peace, not to those who merely pretend to do so.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.”

Isa. xxix. 13 ; Matt. xv. 8 ; Mark vii. 6 .

And again: “They bless with their mouth, but curse with their heart.”

Ps. lxii. 4 .

And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.”

Ps. lxxviii. 36, 37 .

“Let the deceitful lips become silent,”

Ps. xxxi. 18 .

[and “let the Lord destroy all the lying lips,

These words within brackets are not found in the ms. , but have been inserted from the Septuagint by most editors.

] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.”

Ps. xii. 3–5 .

Chapter XVI.—Christ as an example of humility.

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death,

The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: “I will set free the wicked on account of His sepulchre, and the rich on account of His death.”

because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes.

The reading of the ms. is τῆς πληγῆς , “purify, or free, Him from stripes.” We have adopted the emendation of Junius.

If ye make

Wotton reads, “If He make.”

an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding,

Or, “ fill Him with understanding,” if πλῆσαι should be read instead of πλάσαι , as Grabe suggests.

to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered.”

Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”

Ps. xxii. 6–8 .

Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

Chapter XVII.—The saints as examples of humility.

Let us be imitators also of those who in goat-skins and sheep-skins

Heb. xi. 37 .

went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.”

Gen. xviii. 27 .

Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.”

Job i. 1 .

But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.”

Job xiv. 4, 5 . [Septuagint.]

Moses was called faithful in all God’s house;

Num. xii. 7 ; Heb. iii. 2 .

and through his instrumentality, God punished Egypt

Some fill up the lacuna which here occurs in the ms. by “Israel.”

with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”

Ex. iii. 11 , Ex. iv. 10 .

And again he said, “I am but as the smoke of a pot.”

This is not found in Scripture. [They were probably in Clement’s version. Comp. Ps. cxix. 83 .]

Chapter XVIII.—David as an example of humility.

But what shall we say concerning David, to whom such testimony was borne, and of whom

Or, as some render, “to whom.”

God said, “I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?”

Ps. lxxxix. 21 .

Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou

Or, “when Thou judgest.”

art judged. For, behold, I was conceived in transgressions, and in my sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me.

Literally, “in my inwards.”

Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly shall be converted unto Thee. Deliver me from blood-guiltiness,

Literally, “bloods.”

O God, the God of my salvation: my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.”

Ps. li. 1–17 .

Chapter XIX.—Imitating these examples, let us seek after peace.

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us;

Literally, “Becoming partakers of many great and glorious deeds, let us return to the aim of peace delivered to us from the beginning.” Comp. Heb. xii. 1 .

and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation.

Chapter XX.—The peace and harmony of the universe.

The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins,

Or, “collections.”

never passes beyond the bounds placed around it, but does as He has commanded. For He said, “Thus far shalt thou come, and thy waves shall be broken within thee.”

Job xxxviii. 11 .

The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters

Or, “stations.”

fulfill, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.

Chapter XXI.—Let us obey God, and not the authors of sedition.

Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] saith in a certain place, “The Spirit of the Lord is a candle searching the secret parts of the belly.”

Prov. xx. 27 .

Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;

Comp. Heb. xiii. 17 ; 1 Thess. v. 12, 13 .

let us honour the aged

Or, “the presbyters.”

among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner

Some read, “by their silence.”

of speaking; let them display their love, not by preferring

Comp. 1 Tim. v. 21 .

one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God—how much the spirit of pure affection can prevail with Him—how excellent and great His fear is, and how it saves all those who walk in

Some translate, “who turn to Him.”

it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away.

Chapter XXII.—These exhortations are confirmed by the Christian faith, which proclaims the misery of sinful conduct.

Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: “Come, ye children, hearken unto Me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth to see good days? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles.”

Ps. xxxiv. 11–17 .

“Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.”

Ps. xxxii. 10 .

Chapter XXIII.—Be humble, and believe that Christ will come again.

The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted

Or, as some render, “neither let us have any doubt of.”

up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us.”

Some regard these words as taken from an apocryphal book, others as derived from a fusion of Jas. i. 8 and 2 Pet. iii. 3, 4 .

Ye foolish ones! compare yourselves to a tree: take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry;”

Hab. ii. 3 ; Heb. x. 37 .

and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.”

Mal. iii. 1 .

Chapter XXIV.—God continually shows us in nature that there will be a resurrection.

Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits

Comp. 1 Cor. xv. 20 ; Col. i. 18 .

by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower

Comp. Luke viii. 5 .

goes forth, and casts it into the ground; and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.

Chapter XXV.—The phœnix an emblem of our resurrection.

Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

This fable respecting the phœnix is mentioned by Herodotus (ii. 73) and by Pliny ( Nat. Hist. , x. 2) and is used as above by Tertullian ( De Resurr. , §13) and by others of the Fathers.

Chapter XXVI.—We shall rise again, then, as the Scripture also testifies.

Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise?

Literally, “the mightiness of His promise.”

For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee;”

Ps. xxviii. 7 , or some apocryphal book.

and again, “I laid me down, and slept; I awaked, because Thou art with me;”

Comp. Ps. iii. 6 .

and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.”

Job xix. 25, 26 .

Chapter XXVII.—In the hope of the resurrection, let us cleave to the omnipotent and omniscient God.

Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.

Comp. Tit. i. 2 ; Heb. vi. 18 .

Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might

Or, “majesty.”

He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?”

Wisdom xii. 12 , Wisdom xi. 22 .

When and as He pleases He will do all things, and none of the things determined by Him shall pass away.

Comp. Matt. xxiv. 35 .

All things are open before Him, and nothing can be hidden from His counsel. “The heavens

Literally, “If the heavens,” etc.

declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”

Ps. xix. 1–3 .

Chapter XXVIII.—God sees all things: therefore let us avoid transgression.

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires;

Literally, “abominable lusts of evil deeds.”

so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.”

Ps. cxxxix. 7–10

Whither, then, shall any one go, or where shall he escape from Him who comprehends all things?

Chapter XXIX.—Let us also draw near to God in purity of heart.

Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect.

Literally “has made us to Himself a part of election.”

For thus it is written, “When the Most High divided the nations, when He scattered

Literally, “sowed abroad.”

the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance.”

Deut. xxxii. 8, 9 .

And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”

Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14 . Literally, the closing words are, “the holy of holies.”

Chapter XXX.—Let us do those things that please God, and flee from those He hates, that we may be blessed.

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change,

Some translate, “youthful lusts.”

all abominable lusts, detestable adultery, and execrable pride. “For God,” saith [the Scripture], “resisteth the proud, but giveth grace to the humble.”

Prov. iii. 34 ; Jas. iv. 6 ; 1 Pet. v. 5 .

Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking.”

Job xi. 2, 3 . The translation is doubtful. [But see Septuagint.]

Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

Chapter XXXI.—Let us see by what means we may obtain the divine blessing.

Let us cleave then to His blessing, and consider what are the means

Literally, “what are the ways of His blessing.”

of possessing it. Let us think

Literally, “unroll.”

over the things which have taken place from the beginning. For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith?

Comp. Jas. ii. 21 .

Isaac, with perfect confidence, as if knowing what was to happen,

Some translate, “knowing what was to come.”

cheerfully yielded himself as a sacrifice.

Gen. xxii.

Jacob, through reason

So Jacobson: Wotton reads, “fleeing from his brother.”

of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.

Chapter XXXII.—We are justified not by our own works, but by faith.

Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him.

The meaning is here very doubtful. Some translate, “the gifts which were given to Jacob by Him,” i.e., God.

For from him

MS. αὐτῶν , referring to the gifts: we have followed the emendation αὐτοῦ , adopted by most editors. Some refer the word to God , and not Jacob .

have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.

Comp. Rom. ix. 5 .

From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.”

Gen. xxii. 17 , Gen. xxviii. 4 .

All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Chapter XXXIII.—But let us not give up the practice of good works and love. God Himself is an example to us of good works.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immoveable foundation of His own will. The animals also which are upon it He commanded by His own word

Or, “commandment.”

into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all,

Or, “in addition to all.”

with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him— the express likeness of His own image. For thus says God: “Let us make man in Our image, and after Our likeness. So God made man; male and female He created them.”

Gen. i. 26, 27 .

Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”

Gen. i. 28 .

We see,

Or, “let us consider.”

then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.

Chapter XXXIV.—Great is the reward of good works with God. Joined together in harmony, let us implore that reward from Him.

The good servant

Or, “labourer.”

receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.”

Isa. xl. 10 , Isa. lxii. 11 ; Rev. xxii. 12 .

He exhorts us, therefore, with our whole heart to attend to this,

The text here seems to be corrupt. Some translate, “He warns us with all His heart to this end, that,” etc.

that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him,

Dan. vii. 10 .

and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.”

Isa. vi. 3 .

And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him.”

1 Cor. ii. 9 .

Chapter XXXV.—Immense is this reward. How shall we obtain it?

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence,

Some translate, “in liberty.”

faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds,

Or, “of the ages.”

the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition.

The reading is doubtful: some have ἀφιλοξενίαν , “want of a hospitable spirit.” [So Jacobson.]

For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them.

Rom. i. 32 .

For the Scripture saith, “But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with

Literally, “didst run with.”

him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived

Literally, “didst weave.”

deceit. Thou sittest, and speakest against thy brother; thou slanderest

Or, “layest a snare for.”

thine own mother’s son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify Me, and a way is there by which I will show him the salvation of God.”

Ps. l. 16–23 . The reader will observe how the Septuagint followed by Clement differs from the Hebrew.

Chapter XXXVI.—All blessings are given to us through Christ.

This is the way, beloved, in which we find our Saviour,

Literally, “that which saves us.”

even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms

Or, “rejoices to behold.”

up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge,

Or, “knowledge of immortality.”

“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”

Heb. i. 3, 4 .

For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”

Ps. civ. 4 ; Heb. i. 7 .

But concerning His Son

Some render, “to the Son.”

the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”

Ps. ii. 7, 8 ; Heb. i. 5 .

And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”

Ps. cx. 1 ; Heb. i. 13 .

But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.

Some read, “who oppose their own will to that of God.”

Chapter XXXVII.—Christ is our leader, and we His soldiers.

Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage.

Literally, “in these there is use.”

Let us take our body for an example.

1 Cor. xii. 12 , etc.

The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work

Literally, “all breathe together.”

harmoniously together, and are under one common rule

Literally, “use one subjection.”

for the preservation of the whole body.

Chapter XXXVIII.—Let the members of the Church submit themselves, and no one exalt himself above another.

Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift

Literally, “according as he has been placed in his charism.”

bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given him one by whom his need may be supplied. Let the wise man display his wisdom, not by [mere] words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another.

Comp. Prov. xxvii. 2 .

Let him that is pure in the flesh not grow proud

The ms. is here slightly torn, and we are left to conjecture.

of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made,—who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness.

Comp. Ps. cxxxix. 15 .

He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen.

Chapter XXXIX.—There is no reason for self-conceit.

Foolish and inconsiderate men, who have neither wisdom

Literally, “and silly and uninstructed.”

nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do? or what strength is there in one made out of the dust? For it is written, “There was no shape before mine eyes, only I heard a sound,

Literally, “a breath.”

and a voice [saying], What then? Shall a man be pure before the Lord? or shall such an one be [counted] blameless in his deeds, seeing He does not confide in His servants, and has charged

Or, “has perceived.”

even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer thee, or if thou wilt look to any of the holy angels; for wrath destroys the foolish man, and envy killeth him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised

Some render, “they perished at the gates.”

before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil.”

Job iv. 16–18 , Job xv. 15 , Job iv. 19–21 , Job v. 1–5 .

Chapter XL.—Let us preserve in the Church the order appointed by God.

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times.

Some join κατά καιροὺς τεταγμένους , “at stated times.” to the next sentence. [ 1 Cor. xvi. 1, 2 .]

He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him.

Literally, “to His will.” [Comp. Rom. xv. 15, 16 , Greek.]

Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.

Chapter XLI.—Continuation of the same subject.

Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see,

Or, “consider.” [This chapter has been cited to prove the earlier date for this Epistle. But the reference to Jerusalem may be an ideal present.]

brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.

Chapter XLII.—The order of ministers in the Church.

The apostles have preached the Gospel to us from

Or, “by the command of.”

the Lord Jesus Christ; Jesus Christ [has done so] from

Or, “by the command of.”

God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments,

Literally, “both things were done.”

then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established

Or, “confirmed by.”

in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit,

Or, “having tested them in spirit.”

to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, “I will appoint their bishops

Or, “overseers.”

in righteousness, and their deacons

Or, “servants.”

in faith.”

Isa. lx. 17 , Sept.; but the text is here altered by Clement. The LXX. have “I will give thy rulers in peace, and thy overseers in righteousness.”

Chapter XLIII.—Moses of old stilled the contention which arose concerning the priestly dignity.

And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”

Num. xii. 7 ; Heb. iii. 5 .

noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name

Literally, “every tribe being written according to its name.”

of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning was come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it.

See Num. xvii.

What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.

Chapter XLIV.—The ordinances of the apostles, that there might be no contention respecting the priestly office.

Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office

Literally, “on account of the title of the oversight.” Some understand this to mean, “in regard to the dignity of the episcopate;” and others simply, “on account of the oversight.”

of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions,

The meaning of this passage is much controverted. Some render, “left a list of other approved persons;” while others translate the unusual word ἐπινομή , which causes the difficulty, by “testamentary direction,” and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands. [Comp. the versions of Wake, Chevallier, and others.]

that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them,

i.e., the apostles.

or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate

Or, “oversight.”

those who have blamelessly and holily fulfilled its duties.

Literally, “presented the offerings.”

Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]; for they have no fear lest any one deprive them of the place now appointed them. But we see that ye have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour.

Chapter XLV.—It is the part of the wicked to vex the righteous.

Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe

Or, “Ye perceive.”

that nothing of an unjust or counterfeit character is written in them. There

Or, “For.”

you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel

Dan. vi. 16 .

cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace

Dan. iii. 20 .

of fire by those who observed

Literally, “worshipped.”

the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate

Literally, “serve.”

His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious

Or, “lifted up.”

by God in their memorial for ever and ever. Amen.

Chapter XLVI.—Let us cleave to the righteous: your strife is pernicious.

Such examples, therefore, brethren, it is right that we should follow;

Literally, “To such examples it is right that we should cleave.”

since it is written, “Cleave to the holy, for those that cleave to them shall [themselves] be made holy.”

Not found in Scripture.

And again, in another place, [the Scripture] saith, “With a harmless man thou shalt prove

Literally, “be.”

thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show

Or, “thou wilt overthrow.”

thyself perverse.”

Ps. xviii. 25, 26 .

Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars

Or, “war.” Comp. Jas. iv. 1 .

among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ?

Comp. Eph. iv. 4–6 .

Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?”

Rom. xii. 5 .

Remember the words of our Lord Jesus Christ, how

This clause is wanting in the text.

He said, “Woe to that man [by whom

This clause is wanting in the text.

offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.”

Comp. Matt. xviii. 6 , Matt. xxvi. 24 ; Mark ix. 42 ; Luke xvii. 2 .

Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.

Chapter XLVII.—Your recent discord is worse than the former which took place in the times of Paul.

Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached?

Literally, “in the beginning of the Gospel.” [Comp. Phil. iv. 15 .]

Truly, under the inspiration

Or, “spiritually.”

of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,

1 Cor. iii. 13 , etc.

because even then parties

Or, “inclinations for one above another.”

had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession,

Literally, “of conduct in Christ.”

that such a thing should be heard of as that the most stedfast and ancient Church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected

Or, “aliens from us,” i.e., the Gentiles.

with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.

Chapter XLVIII.—Let us return to the practice of brotherly love.

Let us therefore, with all haste, put an end

Literally “remove.”

to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully

Literally, “becoming merciful.”

be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, “Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it.”

Ps. cxviii. 19, 20 .

Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others [in these respects], the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage.

Chapter XLIX.—The praise of love.

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins.

Jas. v. 20 ; 1 Pet. iv. 8 .

Love beareth all things, is long-suffering in all things.

Comp. 1 Cor. xiii. 4 , etc.

There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.

[Comp. Irenæus, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.]

Chapter L.—Let us pray to be thought worthy of love.

Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation

Literally, “visitation.”

of the kingdom of Christ. For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious

Or, “good.”

day, and will raise you up out of your graves.”

Isa. xxvi. 20 .

Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”

Ps. xxxii. 1, 2 .

This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.

Chapter LI.—Let the partakers in strife acknowledge their sins.

Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And those who have been the leaders of sedition and disagreement ought to have respect

Or, “look to.”

to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously

Or, “righteously.”

handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up.

Num. xvi.

Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished,

Ex. xiv.

for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.

Chapter LII.—Such a confession is pleasing to God.

The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, “I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.”

Ps. lxix. 31, 32 .

And again he saith, “Offer

Or, “sacrifice.”

unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me.”

Ps. l. 14, 15 .

For “the sacrifice of God is a broken spirit.”

Ps. li. 17 .

Chapter LIII.—The love of Moses towards his people.

Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, “Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.”

Ex. xxxii. 7 , etc.; Deut. ix. 12 , etc.

And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”

Ex. xxxii. 9 , etc.

But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.”

Ex. xxxii. 32 .

O marvellous

Or, “mighty.”

love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish

Literally, “be wiped out.”

along with them.

Chapter LIV.—He who is full of love will incur every loss, that peace may be restored to the Church.

Who then among you is noble-minded? who compassionate? who full of love? Let him declare, “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority

Literally, “the multitude.” [Clement here puts words into the mouth of the Corinthian presbyters. It has been strangely quoted to strengthen a conjecture that he had humbly preferred Linus and Cletus when first called to preside.]

commands; only let the flock of Christ live on terms of peace with the presbyters set over it.” He that acts thus shall procure to himself great glory in the Lord; and every place will welcome

Or, “receive.”

him. For “the earth is the Lord’s, and the fulness thereof.”

Ps. xxiv. 1 ; 1 Cor. x. 26, 28 .

These things they who live a godly life, that is never to be repented of, both have done and always will do.

Chapter LV.—Examples of such love.

To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow-citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price

Literally, “and having received their prices, fed others.” [Comp. Rom. xvi. 3, 4 , and Phil. ii. 30 .]

which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman.

Judith viii. 30 .

Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who seeth all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.

Esth. vii., viii.

Chapter LVI.—Let us admonish and correct one another.

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints.

Literally, “there shall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints.”

Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite

Or, “they unite.”

us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.”

Ps. cxviii. 18 .

“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”

Prov. iii. 12 ; Heb. xii. 6 .

“The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”

Ps. cxli. 5 .

And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power

Literally, “hand.”

of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail.

Literally, “err” or “sin.”

Thou shall know also that thy seed shall be great, and thy children like the grass of the field. And thou shall come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time.”

Job v. 17–26 .

Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.

Chapter LVII.—Let the authors of sedition submit themselves.

Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy

Literally, “to be found small and esteemed.”

a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people.

Literally, “His hope.” [It has been conjectured that ἔλπιδος should be ἔπαύλιδος , and the reading, “out of the fold of his people.” See Chevallier.]

For thus speaketh all-virtuous Wisdom:

Prov. i. 23–31 . [Often cited by this name in primitive writers.]

“Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …

Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον , which have been supposed to indicate εἶπον or ἔλιπον . Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.

Chapter LVIII.—Blessings sought for all that call upon God.

May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar

Comp. Tit. ii. 14 .

people—grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.

Chapter LIX.—The Corinthians are exhorted speedily to send back word that peace has been restored. The benediction.

Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion,

Literally, “an eternal throne.”

from everlasting to everlasting.

Literally, “From the ages to the ages of ages.”

Amen.

[Note St. Clement’s frequent doxologies.] [N.B.—The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on the Life and Epistles of St. Paul . See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whole subject of St. Paul’s relations with British Christians is treated by Williams, in his Antiquities of the Cymry , with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia and Pudens ( 2 Tim. iv. 21 ), in his Life and Epistles of St. Paul , vol. ii. p. 392. See also Paley’s Horæ Paulinæ , p. 40. London, 1820.]

mathetes epistle_of_mathetes_to_diognetus anf01 mathetes-epistle_of_mathetes_to_diognetus Introductory Note to the Epistle of Mathetes to Diognetus http://www.ccel.org/ccel/schaff/anf01.iii.html

Mathetes

Introductory Note to the Epistle of Mathetes to Diognetus

[ a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) “a disciple

ἀποστόλων γενόμενος μαθητης . Cap. xi.

of the Apostles,” and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul ( 2 Tim. ii. 24 ), and not less the peculiar social relations of converts to the Gospel with the more amiable and candid of their personal friends at this early period.

Mathetes was possibly a catechumen of St. Paul or of one of the apostle’s associates. I assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated to its proper place with the works falsely ascribed to St. Clement.

Altogether, the Epistle is a gem of purest ray; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent. Mathetes is, perhaps, the first of the apologists.

The following is the original Introductory Notice of the learned editors and translators:—

The following interesting and eloquent Epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the Epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the Epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the Church. Several internal arguments have been brought forward in favour of this opinion. Supposing chap. xi. to be genuine, it has been supported by the fact that the writer there styles himself “a disciple of the apostles.” But there is great suspicion that the two concluding chapters are spurious; and even though admitted to be genuine, the expression quoted evidently admits of a different explanation from that which implies the writer’s personal acquaintance with the apostles: it might, indeed, be adopted by one even at the present day. More weight is to be attached to those passages in which the writer speaks of Christianity as still being a new thing in the world. Expressions to this effect occur in several places (chap. i., ii., ix.), and seem to imply that the author lived very little, if at all, after the apostolic age. There is certainly nothing in the Epistle which is inconsistent with this opinion; and we may therefore believe, that in this beautiful composition we possess a genuine production of some apostolic man who lived not later than the beginning of the second century.

The names of Clement of Rome and of Apollos have both been suggested as those of the probable author. Such opinions, however, are pure fancies, which it is perhaps impossible to refute, but which rest on nothing more than conjecture. Nor can a single word be said as to the person named Diognetus, to whom the letter is addressed. We must be content to leave both points in hopeless obscurity, and simply accept the Epistle as written by an earnest and intelligent Christian to a sincere inquirer among the Gentiles, towards the close of the apostolic age.

It is much to be regretted that the text is often so very doubtful. Only three mss. of the Epistle, all probably exhibiting the same original text, are known to exist; and in not a few passages the readings are, in consequence, very defective and obscure. But notwithstanding this drawback, and the difficulty of representing the full force and elegance of the original, this Epistle, as now presented to the English reader, can hardly fail to excite both his deepest interest and admiration.

[N.B.—Interesting speculations concerning this precious work may be seen in Bunsen’s Hippolytus and his Age , vol. i. p. 188. The learned do not seem convinced by this author, but I have adopted his suggestion as to Diognetus the tutor of M. Aurelius.]

The Epistle of Mathetes to Diognetus

Chapter I.—Occasion of the epistle.

Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe,

Literally, “trusting in what God, etc., they look down.”

so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world,

Or, “life.”

and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified,

Some read, “that you by hearing may be edified.”

and to you so to hear, that I who speak may have no cause of regret for having done so.

Chapter II.—The vanity of idols.

Come, then, after you have freed

Or, “purified.”

yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive

Literally, “which is deceiving.”

you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form

Literally, “of what substance, or of what form.”

of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is

Some make this and the following clauses affirmative instead of interrogative.

not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its

The text is here corrupt. Several attempts at emendation have been made, but without any marked success.

own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities!

Some read, “Who of you would tolerate these things?” etc.

Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your

The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense.

conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

Chapter III.—Superstitions of the Jews.

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand, by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect, —these, by

The text here is very doubtful. We have followed that adopted by most critics.

supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

Chapter IV.—The other observances of the Jews.

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,—I do not

Otto, resting on ms. authority, omits the negative, but the sense seems to require its insertion.

think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision

Literally, “lessening.”

of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days,

Comp. Gal. iv. 10 .

as if waiting upon

This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day ( νυχθήμερον ) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described.

the stars and the moon, and their distributing,

Otto supplies the lacuna which here occurs in the mss. so as to read καταδιαιρεῖν .

according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities,

The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.

and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

Chapter V.—The manners of the Christians.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking

Literally, “paradoxical.”

method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring.

Literally, “cast away fœtuses.”

They have a common table, but not a common bed.

Otto omits “bed,” which is an emendation, and gives the second “common” the sense of unclean .

They are in the flesh, but they do not live after the flesh.

Comp. 2 Cor. x. 3 .

They pass their days on earth, but they are citizens of heaven.

Comp. Phil. iii. 20 .

They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.

Comp. 2 Cor. vi. 9 .

They are poor, yet make many rich;

Comp. 2 Cor. vi. 10 .

they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;

Comp. 2 Cor. iv. 12 .

they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Chapter VI.—The relation of Christians to the world.

To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.

John xvii. 11, 14, 16 .

The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it,

Comp. 1 Pet. ii. 11 .

though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves

Literally, “keeps together.”

that very body; and Christians are confined in the world as in a prison, and yet they are the preservers

Literally, “keeps together.”

of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling

Literally, “incorruption.”

in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number.

Or, “though punished, increase in number daily.”

God has assigned them this illustrious position, which it were unlawful for them to forsake.

Chapter VII.—The manifestation of Christ.

For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things—by whom He made the heavens—by whom he enclosed the sea within its proper bounds—whose ordinances

Literally, “mysteries.”

all the stars

Literally, “elements.”

faithfully observe—from whom the sun

The word “sun,” though omitted in the mss. , should manifestly be inserted.

has received the measure of his daily course to be observed

Literally, “has received to observe.”

— whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject—the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein—fire, air, and the abyss—the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one

Literally, “one of men.”

might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God

“God” here refers to the person sent.

He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing?

[Comp. Mal. iii. 2 . The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.

… Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.

Chapter VIII.—The miserable state of men before the coming of the Word.

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers;

Literally, “these things are the marvels and error.”

and no man has either seen Him, or made Him known,

Or, “known Him.”

but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good;

Comp. Matt. xix. 17 .

and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment,

Literally, “in a mystery.”

He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing

Literally, “all things.”

all at once upon us, so that we should both share in His benefits, and see and be active

The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the ms. as above. Others have, “to see, and to handle Him.”

[in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation

Literally, “economically.”

subsisting between them.

Chapter IX.—Why the Son was sent so late.

As long then as the former time

Otto refers for a like contrast between these two times to Rom. iii. 21–26 , Rom. v. 20 and Gal. iv. 4 . [Comp. Acts xvii. 30 .]

endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,

The reading and sense are doubtful.

so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,

Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how

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.

the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,

In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11 .

He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!

[See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.]

Having therefore convinced us in the former time

That is, before Christ appeared.

that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious

Comp. Matt. vi. 25 , etc. [Mathetes, in a single sentence, expounds a most practical text with comprehensive views.]

concerning clothing and food.

Chapter X.—The blessings that will flow from faith.

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father.

Thus Otto supplies the lacuna ; others conjecture somewhat different supplements.

For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it,

So Böhl. Sylburgius and Otto read, “in the earth.”

to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness’ sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

Chapter XI.—These things are worthy to be known and believed.

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason;

Some render, “nor do I rashly seek to persuade others.”

but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving

Some propose to read, “and becoming a friend to the Word.”

Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which

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.”

reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles.

[Comp. 1 Tim. iii. 16 .]

This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called

Or, “esteemed.”

the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving

Or, “given.”

to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.

Chapter XII.—The importance of knowledge to true spiritual life.

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting

Literally, “bringing forth.”

in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place

That is, in Paradise.

the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys— it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life,

Literally “revealing life.”

and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked.

Or, “deprived of it.”

For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life,

Literally, “knowledge without the truth of a command exercised to life.” See 1 Cor. viii. 1 .

declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not

The ms. is here defective. Some read, “on account of the love of life.”

loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge

Or, “true word,” or “reason.”

inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather

Or, “reap.”

in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted,

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.

but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover

[This looks like a reference to the Apocalypse, Rev. v. 9 ., Rev. xix. 7 ., Rev. xx. 5 .]

of the Lord advances, and the choirs

Here Bishop Wordsworth would read κλῆροι , cites 1 Pet. v. 3 , and refers to Suicer (Lexicon) in voce κλῆρος .]

are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,— by whom the Father is glorified: to whom be glory for ever. Amen.

[Note the Clement-like doxology.]

Polycarp

Introductory Note to the Epistle of Polycarp to the Philippians

[ a.d. 65–100–155.] The Epistle of Polycarp is usually made a sort of preface to those of Ignatius, for reasons which will be obvious to the reader. Yet he was born later, and lived to a much later period. They seem to have been friends from the days of their common pupilage under St. John; and there is nothing improbable in the conjecture of Usher, that he was the “angel of the church in Smyrna,” to whom the Master says, “Be thou faithful unto death, and I will give thee a crown of life.” His pupil Irenæus gives us one of the very few portraits of an apostolic man which are to be found in antiquity, in a few sentences which are a picture: “I could describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; how he would speak of the conversations he had held with John and with others who had seen the Lord. How did he make mention of their words and of whatever he had heard from them respecting the Lord.” Thus he unconsciously tantalizes our reverent curiosity. Alas! that such conversations were not written for our learning. But there is a wise Providence in what is withheld, as well as in the inestimable treasures we have received.

Irenæus will tell us more concerning him, his visit to Rome, his rebuke of Marcion, and incidental anecdotes, all which are instructive. The expression which he applied to Marcion is found in this Epistle. Other facts of interest are found in the Martyrdom, which follows in these pages. His death, in extreme old age under the first of the Antonines, has been variously dated; but we may accept the date we have given, as rendered probable by that of the Paschal question, which he so lovingly settled with Anicetus, Bishop of Rome.

The Epistle to the Philippians is the more interesting as denoting the state of that beloved church, the firstborn of European churches, and so greatly endeared to St. Paul. It abounds in practical wisdom, and is rich in Scripture and Scriptural allusions. It reflects the spirit of St. John, alike in its lamb-like and its aquiline features: he is as loving as the beloved disciple himself when he speaks of Christ and his church, but “the son of thunder” is echoed in his rebukes of threatened corruptions in faith and morals. Nothing can be more clear than his view of the doctrines of grace; but he writes like the disciple of St. John, though in perfect harmony with St. Paul’s hymn-like eulogy of Christian love.

The following is the original Introductory Notice :—

The authenticity of the following Epistle can on no fair grounds be questioned. It is abundantly established by external testimony, and is also supported by the internal evidence. Irenæus says ( Adv. Hær. , iii. 3): “There is extant an Epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his faith,” etc. This passage is embodied by Eusebius in his Ecclesiastical History (iv. 14); and in another place the same writer refers to the Epistle before us as an undoubted production of Polycarp ( Hist. Eccl. , iii. 36). Other ancient testimonies might easily be added, but are superfluous, inasmuch as there is a general consent among scholars at the present day that we have in this letter an authentic production of the renowned Bishop of Smyrna.

Of Polycarp’s life little is known, but that little is highly interesting. Irenæus was his disciple, and tells us that “Polycarp was instructed by the apostles, and was brought into contact with many who had seen Christ” ( Adv. Hær. , iii. 3; Euseb. Hist. Eccl. , iv. 14). There is also a very graphic account given of Polycarp by Irenæus in his Epistle to Florinus, to which the reader is referred. It has been preserved by Eusebius ( Hist. Eccl. , v. 20).

The Epistle before us is not perfect in any of the Greek mss. which contain it. But the chapters wanting in Greek are contained in an ancient Latin version. While there is no ground for supposing, as some have done, that the whole Epistle is spurious, there seems considerable force in the arguments by which many others have sought to prove chap. xiii. to be an interpolation.

The date of the Epistle cannot be satisfactorily determined. It depends on the conclusion we reach as to some points, very difficult and obscure, connected with that account of the martyrdom of Polycarp which has come down to us. We shall not, however, probably be far wrong if we fix it about the middle of the second century.

polycarp epistle_to_the_philippians anf01 polycarp-epistle_to_the_philippians Epistle to the Philippians http://www.ccel.org/ccel/schaff/anf01.iv.ii.html

The Epistle of Polycarp to the Philippians
The title of this Epistle in most of the mss. is, “The Epistle of St. Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians.”

Polycarp , and the presbyters

Or, “Polycarp, and those who with him are presbyters.”

with him, to the Church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied.

Chapter I.—Praise of the Philippians.

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example

Literally, “ye have received the patterns of true love.”

of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days

Phil. i. 5 .

long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] “whom God raised from the dead, having loosed the bands of the grave.”

Acts ii. 24 . Literally, “having loosed the pains of Hades.”

“In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;”

1 Pet. i. 8 .

into which joy many desire to enter, knowing that “by grace ye are saved, not of works,”

Eph. ii. 8, 9 .

but by the will of God through Jesus Christ.

Chapter II.—An exhortation to virtue.

“Wherefore, girding up your loins,”

Comp. 1 Pet. i. 13 ; Eph. vi. 14 .

“serve the Lord in fear”

Ps. ii. 11 .

and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,”

1 Pet. i. 21 .

and a throne at His right hand. To Him all things

Comp. 1 Pet. iii. 22 ; Phil. ii. 10 .

in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.

Comp. Acts xvii. 31 .

His blood will God require of those who do not believe in Him.

Or, “who do not obey him.”

But He who raised Him up from the dead will raise

Comp 1 Cor. vi. 14 ; 2 Cor. iv. 14 ; Rom. viii. 11 .

up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,”

1 Pet. iii. 9 .

or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged;

Matt. vii. 1 .

forgive, and it shall be forgiven unto you;

Matt. vi. 12, 14 ; Luke vi. 37 .

be merciful, that ye may obtain mercy;

Luke vi. 36 .

with what measure ye mete, it shall be measured to you again;”

Matt. vii. 2 ; Luke vi. 38 .

and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.”

Matt. v. 3, 10 ; Luke vi. 20 .

Chapter III.—Expressions of personal unworthiness.

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom

Comp. 2 Pet. iii. 15 .

of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter,

The form is plural , but one Epistle is probably meant. [So, even in English, “letters” may be classically used for a single letter, as we say “by these presents.” But even we might speak of St. Paul as having written his Epistles to us ; so the Epistles to Thessalonica and Corinth might more naturally still be referred to here].

which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, “is the mother of us all.”

Comp. Gal. iv. 26 .

For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.

Chapter IV.—Various exhortations.

“But the love of money is the root of all evils.”

1 Tim. vi. 10 .

Knowing, therefore, that “as we brought nothing into the world, so we can carry nothing out,”

1 Tim. vi. 7 .

let us arm ourselves with the armour of righteousness;

Comp. Eph. vi. 11 .

and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually

Comp. 1 Thess. v. 17 .

for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar

Some here read, “altars.”

of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.

Chapter V.—The duties of deacons, youths, and virgins.

Knowing, then, that “God is not mocked,”

Gal. vi. 7 .

we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ,

Some read, “God in Christ.”

and not of men. They must not be slanderers, double-tongued,

Comp. 1 Tim. iii. 8 .

or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant

Comp. Matt. xx. 28 .

of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live

Πολιτευσώμεθα , referring to the whole conduct; comp. Phil. i. 27 .

worthily of Him, “we shall also reign together with Him,”

2 Tim. ii. 12 .

provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from

Some read, ἀνακύπτεσθαι , “to emerge from.” [So Chevallier, but not Wake nor Jacobson. See the note of latter, ad loc .]

the lusts that are in the world, since “every lust warreth against the spirit;”

1 Pet. ii. 11 .

and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,”

1 Cor. vi. 9, 10 .

nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.

Chapter VI.—The duties of presbyters and others.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always “providing for that which is becoming in the sight of God and man;”

Rom. xii. 17 ; 2 Cor. viii. 31 .

abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin. If then we entreat the Lord to forgive us, we ought also ourselves to forgive;

Matt. vi. 12–14 .

for we are before the eyes of our Lord and God, and “we must all appear at the judgment-seat of Christ, and must every one give an account of himself.”

Rom. xiv. 10–12 ; 2 Cor. v. 10 .

Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.

Chapter VII.—Avoid the Docetæ, and persevere in fasting and prayer.

“For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;”

1 John iv. 3 .

and whosoever does not confess the testimony of the cross,

Literally, “the martyrdom of the cross,” which some render, “His suffering on the cross.”

is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.

[The original, perhaps, of Eusebius ( Hist. iv. cap. 14). It became a common-place expression in the Church.]

Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from

Comp. Jude 3 .

the beginning; “watching unto prayer,”

1 Pet. iv. 7 .

and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,”

Matt. vi. 13 ; Matt. xxvi. 41 .

as the Lord has said: “The spirit truly is willing, but the flesh is weak.”

Matt. xxvi. 41 ; Mark xiv. 38 .

Chapter VIII.—Persevere in hope and patience.

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,”

1 Pet. ii. 24 .

“who did no sin, neither was guile found in His mouth,”

1 Pet. ii. 22 .

but endured all things for us, that we might live in Him.

Comp. 1 John iv. 9 .

Let us then be imitators of His patience; and if we suffer

Comp. Acts v. 41 ; 1 Pet. iv. 16 .

for His name’s sake, let us glorify Him.

Some read, “we glorify Him.”

For He has set us this example

Comp. 1 Pet. ii. 21 .

in Himself, and we have believed that such is the case.

Chapter IX.—Patience inculcated.

I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run

Comp. Phil. ii. 16 ; Gal. ii. 2 .

in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.

Chapter X.—Exhortation to the practice of virtue.
This and the two following chapters are preserved only in a Latin version. [See Jacobson, ad loc .]

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood,

Comp. 1 Pet. ii. 17 .

and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.”

Tobit iv. 10 , Tobit xii. 9 .

Be all of you subject one to another

Comp. 1 Pet. v. 5 .

“having your conduct blameless among the Gentiles,”

1 Pet. ii. 12 .

that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed!

Isa. lii. 5 .

Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Chapter XI.—Expression of grief on account of Valens.

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness,

Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading πλεονεξίας . The next word, chaste , sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson’s comment.]

and that ye be chaste and truthful. “Abstain from every form of evil.”

1 Thess. v. 22 .

For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness,

he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?”

1 Cor. vi. 2 .

as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended

Some read, “named;” comp. Phil. i. 5 .

in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,”

2 Thess. iii. 15 .

but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.

Comp. 1 Cor. xii. 26 .

Chapter XII.—Exhortation to various graces.

For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.

This passage is very obscure. Some render it as follows: “But at present it is not granted unto me to practise that which is written, Be ye angry,” etc.

It is declared then in these Scriptures, “Be ye angry, and sin not,”

Ps. iv. 5 .

and, “Let not the sun go down upon your wrath.”

Eph. iv. 26 .

Happy is he who remembers

Some read, “believes.”

this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who “raised Him from the dead.”

Gal. i. 1 .

Pray for all the saints. Pray also for kings,

Comp. 1 Tim. ii. 2 .

and potentates, and princes, and for those that persecute and hate you,

Matt. v. 44 .

and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

Chapter XIII.—Concerning the transmission of epistles.

Both you and Ignatius

Comp. Ep. of Ignatius to Polycarp, chap. viii.

wrote to me, that if any one went [from this] into Syria, he should carry your letter

Or, “letters.”

with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him

Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna.

to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them ye may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any

Henceforth, to the end, we have only the Latin version.

more certain information you may have obtained respecting both Ignatius himself, and those that were

The Latin version reads “are,” which has been corrected as above.

with him, have the goodness to make known

Polycarp was aware of the death of Ignatius (chap. ix.), but was as yet apparently ignorant of the circumstances attending it. [Who can fail to be touched by these affectionate yet entirely calm expressions as to his martyred friend and brother? Martyrdom was the habitual end of Christ’s soldiers, and Polycarp expected his own; hence his restrained and temperate words of interest.]

to us.

Chapter XIV.—Conclusion.

These things I have written to you by Crescens, whom up to the present

Some read, “in this present Epistle.”

time I have recommended unto you, and do now recommend. For he has acted blamelessly among us, and I believe also among you. Moreover, ye will hold his sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ. Grace be with you all.

Others read, “and in favour with all yours.”

Amen.

Introductory Note to the Epistle Concerning the Martyrdom of Polycarp

Internal evidence goes far to establish the credit which Eusebius lends to this specimen of the martyrologies, certainly not the earliest if we accept that of Ignatius as genuine. As an encyclical of one of “the seven churches” to another of the same Seven, and as bearing witness to their aggregation with others into the unity of “the Holy and Catholic Church,” it is a very interesting witness, not only to an article of the creed, but to the original meaning and acceptation of the same. More than this, it is evidence of the strength of Christ perfected in human weakness; and thus it affords us an assurance of grace equal to our day in every time of need. When I see in it, however, an example of what a noble army of martyrs, women and children included, suffered in those days “for the testimony of Jesus,” and in order to hand down the knowledge of the Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in our times, even at his best estate.

That this Epistle has been interpolated can hardly be doubted, when we compare it with the unvarnished specimen, in Eusebius. As for the “fragrant smell” that came from the fire, many kinds of wood emit the like in burning; and, apart from Oriental warmth of colouring, there seems nothing incredible in the narrative if we except “the dove” (chap. xvi.), which, however, is probably a corrupt reading,

See an ingenious conjecture in Bishop Wordsworth’s Hippolytus and the Church of Rome , p. 318, C.

as suggested by our translators. The blade was thrust into the martyr’s left side ; and this, opening the heart, caused the outpouring of a flood, and not a mere trickling. But, though Greek thus amended is a plausible conjecture, there seems to have been nothing of the kind in the copy quoted by Eusebius. On the other hand, note the truly catholic and scriptural testimony: “We love the martyrs, but the Son of God we worship: it is impossible for us to worship any other.”

Bishop Jacobson assigns more than fifty pages to this martyrology, with a Latin version and abundant notes. To these I must refer the student, who may wish to see this attractive history in all the light of critical scholarship and, often, of admirable comment.

The following is the original Introductory Notice :—

The following letter purports to have been written by the Church at Smyrna to the Church at Philomelium, and through that Church to the whole Christian world, in order to give a succinct account of the circumstances attending the martyrdom of Polycarp. It is the earliest of all the Martyria, and has generally been accounted both the most interesting and authentic. Not a few, however, deem it interpolated in several passages, and some refer it to a much later date than the middle of the second century, to which it has been commonly ascribed. We cannot tell how much it may owe to the writers (chap. xxii.) who successively transcribed it. Great part of it has been engrossed by Eusebius in his Ecclesiastical History (iv. 15); and it is instructive to observe, that some of the most startling miraculous phenomena recorded in the text as it now stands, have no place in the narrative as given by that early historian of the Church. Much discussion has arisen respecting several particulars contained in this Martyrium; but into these disputes we do not enter, having it for our aim simply to present the reader with as faithful a translation as possible of this very interesting monument of Christian antiquity.

polycarp martyrdom_of_polycarp anf01 polycarp-martyrdom_of_polycarp The Martyrdom of Polycarp http://www.ccel.org/ccel/schaff/anf01.iv.iv.html

The Encyclical Epistle of the Church at Smyrna Concerning the Martyrdom of the Holy Polycarp

The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium,

Some read, “Philadelphia,” but on inferior authority. Philomelium was a city of Phrygia.

and to all the congregations

The word in the original is ποροικίαις , from which the English “parishes” is derived.

of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.

Chapter I.—Subject of which we write.

We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the Gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one’s self to be saved, but also all the brethren.

Chapter II.—The wonderful constancy of the martyrs.

All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess

Literally, “who are more pious.”

greater piety than others, to ascribe the authority over all things to God. And truly,

The account now returns to the illustration of the statement made in the first sentence.

who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,”

1 Cor. ii. 9 .

but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].

Chapter III.—The constancy of Germanicus. The death of Polycarp is demanded.

For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically

Or, “illustriously.”

with the wild beasts. For, when the proconsul sought to persuade him, and urged him

Or, “said to him.”

to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians,

Literally, “the nobleness of the God-loving and God-fearing race of Christians.”

cried out, “Away with the Atheists; let Polycarp be sought out!”

Chapter IV.—Quintus the apostate.

Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.

Comp. Matt. x. 23 .

Chapter V.—The departure and vision of Polycarp.

But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, “I must be burnt alive.”

Chapter VI.—Polycarp is betrayed by a servant.

And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch

It was the duty of the Irenarch to apprehend all seditious troublers of the public peace.

then (whose office is the same as that of the Cleronomus

Some think that those magistrates bore this name that were elected by lot.

), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.

Chapter VII.—Polycarp is found by his pursuers.

His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation

That is, on Friday.

with their usual weapons, as if going out against a robber.

Comp. Matt. xxvi. 55 .

And being come about evening [to the place where he was], they found him lying down in the upper room of

Or, “in.”

a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God

Some read “the Lord”

be done.”

Comp. Matt. vi. 10 ; Acts xxi. 14 .

So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. “Was so much effort

Or, “diligence.”

made to capture such a venerable man?”

Jacobson reads, “and [marvelling] that they had used so great diligence to capture,” etc.

Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease

Or, “be silent.”

for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.

Chapter VIII.—Polycarp is brought into the city.

Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot

Jacobson deems these words an interpolation.

), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, “What harm is there in saying, Lord Cæsar,

Or, “Cæsar is Lord,” all the mss. having κύριος instead of κύριε , as usually printed.

and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?” But he at first gave them no answer; and when they continued to urge him, he said, “I shall not do as you advise me.” So they, having no hope of persuading him, began to speak bitter

Or, “terrible.”

words unto him, and cast him with violence out of the chariot,

Or, “cast him down” simply, the following words being, as above, an interpolation.

insomuch that, in getting down from the carriage, he dislocated his leg

Or, “sprained his ankle.”

[by the fall]. But without being disturbed,

Or, “not turning back.”

and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.

Chapter IX.—Polycarp refuses to revile Christ.

Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.”

Referring the words to the heathen, and not to the Christians, as was desired.

Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

Chapter X.—Polycarp confesses himself a Christian.

And when the proconsul yet again pressed him, and said, “Swear by the fortune of Cæsar,” he answered, “Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines

Or, “an account of Christianity.”

of Christianity are, appoint me a day, and thou shalt hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.

Comp. Rom. xiii. 1–7 ; Tit. iii. 1 .

But as for these , I do not deem them worthy of receiving any account from me.”

Or, “of my making any defence to them.”

Chapter XI.—No threats have any effect on Polycarp.

The proconsul then said to him, “I have wild beasts at hand; to these will I cast thee, except thou repent.” But he answered, “Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil;

Literally, “repentance from things better to things worse is a change impossible to us.”

and it is well for me to be changed from what is evil to what is righteous.”

That is, to leave this world for a better.

But again the proconsul said to him, “I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.”

Chapter XII.—Polycarp is sentenced to be burned.

While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, “Polycarp has confessed that he is a Christian.” This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, “This is the teacher of Asia,

Some read, “ungodliness,” but the above seems preferable.

the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods.” Speaking thus, they cried out, and besought Philip the Asiarch

The Asiarchs were those who superintended all arrangements connected with the games in the several provinces.

to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows

Literally, “the baiting of dogs.”

of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, “I must be burnt alive.”

Chapter XIII.—The funeral pile is erected.

This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life,

Literally, “good behaviour.”

he was, even before his martyrdom, adorned

Some think this implies that Polycarp’s skin was believed to possess a miraculous efficacy.

with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, “Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile.”

Chapter XIV.—The prayer of Polycarp.

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup

Comp. Matt. xx. 22 , Matt. xxvi. 39 ; Mark x. 38 .

of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat

Literally, “in a fat,” etc., [or, “in a rich”].

and acceptable sacrifice, according as Thou, the ever-truthful

Literally, “the not false and true God.”

God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”

Eusebius ( Hist. Eccl. , iv. 15) has preserved a great portion of this Martyrium, but in a text considerably differing from that we have followed. Here, instead of “and,” he has “in the Holy Ghost.”

Chapter XV.—Polycarp is not injured by the fire.

When he had pronounced this amen , and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury,

Literally, “a great flame shining forth.”

we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking

Literally, “breathing.”

there.

Chapter XVI.—Polycarp is pierced by a dagger.

At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove,

Eusebius omits all mention of the dove , and many have thought the text to be here corrupt. It has been proposed to read ἐπ’ ἀριστερᾷ , “on the left hand side,” instead of περιστερά , “a dove.”

and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.

Chapter XVII.—The Christians are refused Polycarp’s body.

But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive

Literally, “greatness.”

nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors

The Greek, literally translated, is, “and to have fellowship with his holy flesh.”

of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, “lest,” said he, “forsaking Him that was crucified, they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners

This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind 1 Pet. iii. 18 .

), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary

Literally, “unsurpassable.”

affection towards their own King and Master, of whom may we also be made companions

Literally, “fellow-partakers.”

and fellow-disciples!

Chapter XVIII.—The body of Polycarp is burned.

The centurion then, seeing the strife excited by the Jews, placed the body

Or, “him.”

in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified

Or, “more tried.”

than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary

Literally, “the birth-day.”

of his martyrdom, both in memory of those who have already finished their course,

Literally, “been athletes.”

and for the exercising and preparation of those yet to walk in their steps.

Chapter XIX.—Praise of the martyr Polycarp.

This, then, is the account of the blessed Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadelphia), yet occupies a place of his own

Literally, “is alone remembered.”

in the memory of all men, insomuch that he is everywhere spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.

Several additions are here made. One ms. has, “and the all-holy and life-giving Spirit;” while the old Latin version reads, “and the Holy Spirit, by whom we know all things.”

Chapter XX.—This epistle is to be transmitted to the brethren.

Since, then, ye requested that we would at large make you acquainted with what really took place, we have for the present sent you this summary account through our brother Marcus. When, therefore, ye have yourselves read this Epistle,

Literally, “having learned these things.”

be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own servants. To Him who is able to bring us all by His grace and goodness

Literally, “gift.”

into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house.

Chapter XXI.—The date of the martyrdom.

Now, the blessed Polycarp suffered martyrdom on the second day of the month Xanthicus just begun,

The translation is here very doubtful. Wake renders the words μηνὸς ἱσταμένου , “of the present month.”

the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour.

Great obscurity hangs over the chronology here indicated. According to Usher, the Smyrnæans began the month Xanthicus on the 25th of March. But the seventh day before the Kalends of May is the 25th of April. Some, therefore, read ᾽Απριλλίων instead of Μαίων . The great Sabbath is that before the passover. The “eighth hour” may correspond either to our 8 a.m. or 2 p.m.

He was taken by Herod, Philip the Trallian being high priest,

Called before (chap. xii.) Asiarch .

Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen.

Chapter XXII.—Salutation.

We wish you, brethren, all happiness, while you walk according to the doctrine of the Gospel of Jesus Christ; with whom be glory to God the Father and the Holy Spirit, for the salvation of His holy elect, after whose example

Literally, “according as.”

the blessed Polycarp suffered, following in whose steps may we too be found in the kingdom of Jesus Christ!

These things

What follows is, of course, no part of the original Epistle.

Caius transcribed from the copy of Irenæus (who was a disciple of Polycarp), having himself been intimate with Irenæus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all.

And I again, Pionius, wrote them from the previously written copy, having carefully searched into them, and the blessed Polycarp having manifested them to me through a revelation, even as I shall show in what follows. I have collected these things, when they had almost faded away through the lapse of time, that the Lord Jesus Christ may also gather me along with His elect into His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen.

ignatius epistles_of_ignatius anf01 ignatius-epistles_of_ignatius The Epistles of Ignatius http://www.ccel.org/ccel/schaff/anf01.v.html

Ignatius

Introductory Note to the Epistles of Ignatius

[ a.d. 30–107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2 ) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow.

Had not the plan of this series been so exclusively that of a mere revised reprint, the writings of Ignatius themselves would have made me diffident as to the undertaking. It seems impossible for any one to write upon the subject of these precious remains, without provoking controversy. This publication is designed as an Eirenicon , and hence “few words are best,” from one who might be supposed incapable of an unbiased opinion on most of the points which have been raised in connection with these Epistles. I must content myself therefore, by referring the studious reader to the originals as edited by Bishop Jacobson, with a Latin version and copious annotations. That revered and learned divine honoured me with his friendship; and his precious edition has been my frequent study, with theological students, almost ever since it appeared in 1840. It is by no means superannuated by the vigorous Ignatian literature which has since sprung up, and to which reference will he made elsewhere. But I am content to leave the whole matter, without comment, to the minds of Christians of whatever school and to their independent conclusions. It is a great thing to present them in a single volume with the shorter and longer Epistles duly compared, and with the Curetonian version besides. One luxury only I may claim, to relieve the drudging task-work of a mere reviser. Surely I may point out some of the proverbial wisdom of this great disciple, which has often stirred my soul, as with the trumpet heard by St. John in Patmos. In him, indeed, the lions encountered a lion, one truly begotten of “the Lion of the tribe of Judah.” Take, then, as a specimen, these thrilling injunctions from his letter to Polycarp, to whom he bequeathed his own spirit, and in whom he well knew the Church would recognize a sort of survival of St. John himself. If the reader has any true perception of the rhythm and force of the Greek language, let him learn by heart the originals of the following aphorisms:—

Find time to pray without ceasing.
Every wound is not healed with the same remedy.
The times demand thee, as pilots the haven.
The crown is immortality.
Does not this seem a pointed allusion to Rev. ii. 10 ?
Stand like a beaten anvil.
Στῆθι ὡς ἄκμων τυπτόμενος .
It is the part of a good athlete to be bruised and to prevail.
Consider the times: look for Him who is above time.
Slight not the menservants and the handmaids.
Let your stewardship define your work.
A Christian is not his own master, but waits upon God.

Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to Trajan or his official representative), that it is worth noting how deeply the early Christians felt and believed in ( 2 Cor. vi. 16 ) the indwelling Spirit.

Ignatius has been censured for his language to the Romans, in which he seems to crave martyrdom. But he was already condemned, in law a dead man, and felt himself at liberty to glory in his tribulations. Is it more than modern Christians often too lightly sing? —

“Let cares like a wild deluge come, And storms of sorrow fall,” etc.

So the holy martyr adds, “Only let me attain unto Jesus Christ.”

The Epistle to the Romans is utterly inconsistent with any conception on his part, that Rome was the see and residence of a bishop holding any other than fraternal relations with himself. It is very noteworthy that it is devoid of expressions, elsewhere made emphatic,

See To the Tralliaus , cap. 13. Much might have been made, had it been found here, out of the reference to Christ the High Priest (Philadelphians, cap. 9).

which would have been much insisted upon had they been found herein. Think what use would have been made of it, had the words which he addresses to the Smyrnæans (chap. viii.) to strengthen their fidelity to Polycarp, been found in this letter to the Romans, especially as in this letter we first find the use of the phrase “Catholic Church” in patristic writings. He defines it as to be found “where Jesus Christ is,” words which certainly do not limit it to communion with a professed successor of St. Peter.

The following is the original Introductory Notice :—

The epistles ascribed to Ignatius have given rise to more controversy than any other documents connected with the primitive Church. As is evident to every reader on the very first glance at these writings, they contain numerous statements which bear on points of ecclesiastical order that have long divided the Christian world; and a strong temptation has thus been felt to allow some amount of prepossession to enter into the discussion of their authenticity or spuriousness. At the same time, this question has furnished a noble field for the display of learning and acuteness, and has, in the various forms under which it has been debated, given rise to not a few works of the very highest ability and scholarship. We shall present such an outline of the controversy as may enable the reader to understand its position at the present day.

There are, in all, fifteen Epistles which bear the name of Ignatius. These are the following: One to the Virgin Mary, two to the Apostle John, one to Mary of Cassobelæ, one to the Tarsians, one to the Antiochians, one to Hero, a deacon of Antioch, one to the Philippians; one to the Ephesians, one to the Magnesians, one to the Trallians, one to the Romans, one to the Philadelphians, one to the Smyrnæans, and one to Polycarp. The first three exist only in Latin: all the rest are extant also in Greek.

It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch.

But after the question has been thus simplified, it still remains sufficiently complex. Of the seven Epistles which are acknowledged by Eusebius ( Hist. Eccl. , iii. 36), we possess two Greek recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and scholars have for the most part agreed to accept the shorter form as representing the genuine letters of Ignatius. This was the opinion generally acquiesced in, from the time when critical editions of these Epistles began to be issued, down to our own day. Criticism, indeed, fluctuated a good deal as to which Epistles should be accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646), J. B. Cotelerius (1672), Dr. T. Smith (I709), and others, edited the writings ascribed to Ignatius in forms differing very considerably as to the order in which they were arranged, and the degree of authority assigned them, until at length, from about the beginning of the eighteenth century, the seven Greek Epistles, of which a translation is here given, came to be generally accepted in their shorter form as the genuine writings of Ignatius.

Before this date, however, there had not been wanting some who refused to acknowledge the authenticity of these Epistles in either of the recensions in which they were then known to exist. By far the most learned and elaborate work maintaining this position was that of Daillé (or Dallæus), published in 1666. This drew forth in reply the celebrated Vindiciæ of Bishop Pearson, which appeared in 1672. It was generally supposed that this latter work had established on an immoveable foundation the genuineness of the shorter form of the Ignatian Epistles; and, as we have stated above, this was the conclusion almost universally accepted down to our own day. The only considerable exception to this concurrence was presented by Whiston, who laboured to maintain in his Primitive Christianity Revived (1711) the superior claims of the longer recension of the Epistles, apparently influenced in doing so by the support which he thought they furnished to the kind of Arianism which he had adopted.

But although the shorter form of the Ignatian letters had been generally accepted in preference to the longer, there was still a pretty prevalent opinion among scholars, that even it could not be regarded as absolutely free from interpolations, or as of undoubted authenticity. Thus said Lardner, in his Credibility of the Gospel History (1743): “have carefully compared the two editions, and am very well satisfied, upon that comparison, that the larger are an interpolation of the smaller, and not the smaller an epitome or abridgment of the larger. … But whether the smaller themselves are the genuine writings of Ignatius, Bishop of Antioch, is a question that has been much disputed, and has employed the pens of the ablest critics. And whatever positiveness some may have shown on either side, I must own I have found it a very difficult question.”

This expression of uncertainty was repeated in substance by Jortin (1751), Mosheim (1755), Griesbach (1768), Rosenmüller (1795), Neander (1826), and many others; some going so far as to deny that we have any authentic remains of Ignatius at all, while others, though admitting the seven shorter letters as being probably his, yet strongly suspected that they were not free from interpolation. Upon the whole, however, the shorter recension was, until recently, accepted without much opposition, and chiefly in dependence on the work of Bishop Pearson above mentioned, as exhibiting the genuine form of the Epistles of Ignatius.

But a totally different aspect was given to the question by the discovery of a Syriac version of three of these Epistles among the mss. procured from the monastery of St. Mary Deipara, in the desert of Nitria, in Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam visited that monastery, and succeeded in obtaining for the English Government a vast number of ancient Syriac manuscripts. On these being deposited in the British Museum, the late Dr. Cureton, who then had charge of the Syriac department, discovered among them, first, the Epistle to Polycarp, and then again, the same Epistle, with those to the Ephesians and to the Romans, in two other volumes of manuscripts.

As the result of this discovery, Cureton published in 1845 a work, entitled, The Ancient Syriac Version of the Epistles of St. Ignatius to Polycarp, the Ephesian, and the Romans , etc., in which he argued that these Epistles represented more accurately than any formerly published what Ignatius had actually written. This, of course, opened up the controversy afresh. While some accepted the views of Cureton, others very strenuously opposed them. Among the former was the late Chev. Bunsen; among the latter, an anonymous writer in the English Review , and Dr. Hefele, in his third edition of the Apostolic Fathers . In reply to those who had controverted his arguments, Cureton published his Vindiciæ Ignatianæ in 1846, and his Corpus Ignatianum in 1849. He begins his introduction to the last-named work with the following sentences: “Exactly three centuries and a half intervened between the time when three Epistles in Latin, attributed to St. Ignatius, first issued from the press, and the publication in 1845 of three letters in Syriac bearing the name of the same apostolic writer. Very few years passed before the former were almost universally regarded as false and spurious; and it seems not improbable that scarcely a longer period will elapse before the latter be almost as generally acknowledged and received as the only true and genuine letters of the venerable Bishop of Antioch that have either come down to our times, or were ever known in the earliest ages of the Christian Church.”

Had the somewhat sanguine hope thus expressed been realized, it would have been unnecessary for us to present to the English reader more than a translation of these three Syriac Epistles. But the Ignatian controversy is not yet settled. There are still those who hold that the balance of argument is in favour of the shorter Greek, as against these Syriac Epistles. They regard the latter as an epitome of the former, and think the harshness which, according to them, exists in the sequence of thoughts and sentences, clearly shows that this is the case. We have therefore given all the forms of the Ignatian letters which have the least claim on our attention.

The other Epistles, bearing the name of Ignatius, will be found in the Appendix; so that the English reader possesses in this volume a complete collection of the Ignatian letters.

The reader may judge, by comparison for himself, which of these is to be accepted as genuine, supposing him disposed to admit the claims of any one of them. We content ourselves with laying the materials for judgment before him, and with referring to the above-named works in which we find the whole subject discussed. As to the personal history of Ignatius, almost nothing is known. The principal source of information regarding him is found in the account of his martyrdom, to which the reader is referred. Polycarp alludes to him in his Epistle to the Philippians (chap. ix.), and also to his letters (chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans ( Adv. Hær. , v. 28; Epist. ad Rom. , chap. iv.), without, however, naming him. Origen twice refers to him, first in the preface to his Comm. on the Song of Solomon, where he quotes a passage from the Epistle of Ignatius to the Romans, and again in his sixth homily on St. Luke, where he quotes from the Epistle to the Ephesians, both times naming the author. It is unnecessary to give later references.

Supposing the letters of Ignatius and the account of his martyrdom to be authentic, we learn from them that he voluntarily presented himself before Trajan at Antioch, the seat of his bishopric, when that prince was on his first expedition against the Parthians and Armenians ( a.d. 107); and on professing himself a Christian, was condemned to the wild beasts. After a long and dangerous voyage he came to Smyrna, of which Polycarp was bishop, and thence wrote his four Epistles to the Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he came to Troas, and tarrying there a few days, he wrote to the Philadelphians, the Smyrnæans, and Polycarp. He then came on to Neapolis, and passed through the whole of Macedonia. Finding a ship at Dyrrachium in Epirus about to sail into Italy, he embarked, and crossing the Adriatic, was brought to Rome, where he perished on the 20th of December 107, or, as some think, who deny a twofold expedition of Trajan against the Parthians, on the same day of the year a.d. 116.

The Epistle of Ignatius to the Ephesians
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning

Literally, “before the ages.”

of time, that it should be always for an enduring and unchangeable glory, being united

These words may agree with “glory,” but are better applied to the “Church.”

and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace.

Literally, “before the ages.”

of time, that it should be always for an enduring and unchangeable glory, being united

These words may agree with “glory,” but are better applied to the “Church.”

and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour: Abundant happiness through Jesus Christ, and His undefiled joy.

Some read, as in the shorter recension, “grace.”

Chapter I.—Praise of the Ephesians.

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers

Literally, “imitators;” comp. Eph. v. 1 .

of God, and stirring up

Comp. in the Greek, 2 Tim. i. 6 .

yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and sacrifice to God,”

Eph. v. 2 .

[ye hastened to see me

This is wanting in the Greek.

]. I received, therefore,

Literally, “since therefore,” without any apodosis.

your whole multitude in the name of God, through Onesimus, a man of inexpressible love,

Or, “unspeakably beloved.”

and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.

I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers

Literally, “imitators;” comp. Eph. v. 1 .

of the love of God towards man, and stirring up

Comp. in the Greek, 2 Tim. i. 6 .

yourselves by the blood of Christ, you have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and a sacrifice to God,”

Eph. v. 2 .

[ye hastened to see me

This is wanting in the Greek.

]. I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love,

Or, “unspeakably beloved.”

and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.

Chapter II.—Congratulations and entreaties.

As to my fellow-servant Burrhus, your deacon in regard to God and blessed in all things,

Or, “our most blessed deacon in all things pertaining to God.”

I beg that he may continue longer, both for your honour and that of your bishop. And Crocus also, worthy both of God and you, whom I have received as the manifestation

Literally, “pattern.”

of your love, hath in all things refreshed

Comp. 1 Cor. xvi. 18 , etc.

me, as the Father of our Lord Jesus Christ shall also refresh

Comp. 1 Cor. xvi. 18 , etc.

him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,”

1 Cor. i. 10 .

and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.

As to our fellow-servant Burrhus, your deacon in regard to God and blessed in all things, I pray that he may continue blameless for the honour of the Church, and of your most blessed bishop. Crocus also, worthy both of God and you, whom we have received as the manifestation

Literally, “pattern.”

of your love to us, hath in all things refreshed

Comp. 1 Cor. xvi. 18 , etc.

me, and “hath not been ashamed of my chain,”

Comp. 2 Tim. i. 16 .

as the Father of our Lord Jesus Christ will also refresh

Comp. 1 Cor. xvi. 18 , etc.

him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind and in the same judgment, and may all speak the same thing concerning the same thing,”

1 Cor. i. 10 .

and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.

Chapter III.—Exhortations to unity.

I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me. For it was needful for me to have been stirred up by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken

Comp. Philem. 8, 9 .

upon me first to exhort you that ye would all run together in accordance with the will of God. For even Jesus Christ, our inseparable life, is the [manifested] will of the Father; as also bishops, settled everywhere to the utmost bounds [of the earth], are so by the will of Jesus Christ.

I do not issue orders to you, as if I were some great person. For though I am bound for His name, I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as my fellow-servants. For it was needful for me to have been admonished by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken

Comp. Philem. 8, 9 .

upon me first to exhort you that ye would run together in accordance with the will of God. For even Jesus Christ does all things according to the will of the Father, as He Himself declares in a certain place, “I do always those things that please Him.”

John viii. 29 .

Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, “Be ye followers of me, even as I also am of Christ.”

1 Cor. xi. 1 .

Chapter IV.—The same continued.

Wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Therefore in your concord and harmonious love, Jesus Christ is sung. And do ye, man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, ye may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that ye are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus ye may always enjoy communion with God.

Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God’s appointment

Literally, “according to God.”

rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining

Literally, “receiving a union to God in oneness.”

a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, “Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us.”

John xvii. 11, 12 .

It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members.

Chapter V.—The praise of unity.

For if I in this brief space of time, have enjoyed such fellowship with your bishop —I mean not of a mere human, but of a spiritual nature—how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses

Matt. xviii. 19 .

such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even

Or, “already.”

by this manifested his pride, and condemned himself. For it is written, “God resisteth the proud.”

Prov. iii. 34 ; Jas. iv. 6 ; 1 Pet. v. 5 .

Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

For if I, in this brief space of time, have enjoyed such fellowship with your bishop —I mean not of a mere human, but of a spiritual nature—how much more do I reckon you happy, who so depend

Some read, “mixed up with.”

on him as the Church does on the Lord Jesus, and the Lord does on God and His Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses

Matt. xviii. 19 .

such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices

Literally, “in the assembly of sacrifices.”

are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing,

Matt. vii. 15 .

while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And “he that obeyeth not

Or, “believeth not” ( John iii. 36 ).

the Son shall not see life, but the wrath of God abideth on him.” For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But “God,” says [the Scripture] “resisteth the proud, but giveth grace to the humble;”

Prov. iii. 34 ; Jas. iv. 6 ; 1 Pet. v. 5 .

and, “The proud have greatly transgressed.” The Lord also says to the priests, “He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me.”

Chapter VI.—Have respect to the bishop as to Christ Himself.

Now the more any one sees the bishop keeping silence,

That is, “showing forbearance.”

the more ought he to revere him. For we ought to receive every one whom the Master of the house sends to be over His household,

Comp. Matt. xxiv. 25 .

as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would upon the Lord Himself. And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect

Or, “heresy.”

has any dwelling-place among you. Nor, indeed, do ye hearken to any one rather than to Jesus Christ speaking in truth.

The more, therefore, you see the bishop silent, the more do you reverence him. For we ought to receive every one whom the Master of the house sends to be over His household,

Comp. Matt. xxiv. 25 .

as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For “it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before slothful men.”

Prov. xxii. 29 , after LXX.

And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, “one body and one spirit, because ye have also been called in one hope of the faith.

Eph. iv. 4 .

Since also “there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all.”

Eph. iv. 5, 6 .

Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful.

Chapter VII.—Beware of false teachers.

For some are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, whom ye must flee as ye would wild beasts. For they are ravening dogs, who bite secretly, against whom ye must be on your guard, inasmuch as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first possible and then impossible,—

This clause is wanting in the Greek, and has been supplied from the ancient Latin version.

even Jesus Christ our Lord.

But some most worthless persons are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts. For “the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing.”

Prov. x. 25 , Prov. xi. 3 .

For “they are dumb dogs, that cannot bark,”

Isa. lvi. 10

raving mad, and biting secretly, against whom ye must be on your guard, since they labour under an incurable disease. But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began,

Or, “before the ages.”

but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.”

John i. 14 .

Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Chapter VIII.—Renewed praise of the Ephesians.

Let not then any one deceive you, as indeed ye are not deceived, inasmuch as ye are wholly devoted to God. For since there is no strife raging among you which might distress you, ye are certainly living in accordance with God’s will. I am far inferior to you, and require to be sanctified by your Church of Ephesus, so renowned throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But even those things which ye do according to the flesh are spiritual; for ye do all things in Jesus Christ.

Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles

It is difficult to translate περίψημα in this and similar passages; comp. 1 Cor. iv. 13 .

you, who are of the

Literally, “and the.”

most holy Church of the Ephesians, which is so famous and celebrated throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, “who is the Saviour of all men, specially of them that believe.”

1 Tim. iv. 10 .

Chapter IX.—Ye have given no heed to false teachers.

Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones

Comp. 1 Pet. ii. 5 .

of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross,

Comp. John xii. 32 .

making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God. Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life

Literally, “according to the other life.”

ye love nothing but God only.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, “the word which ye hear is not Mine, but the Father’s, who sent Me.”

John xiv. 24 .

And says He of the Holy Spirit, “He shall not speak of Himself, but whatsoever things He shall hear from Me.”

John xvi. 13 .

And He says of Himself to the Father, “I have,” says He, “glorified Thee upon the earth; I have finished the work which, Thou gavest Me; I have manifested Thy name to men.”

John xvii. 4, 6 .

And of the Holy Ghost, “He shall glorify Me, for He receives of Mine.”

John xvi. 14 .

But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.”

Ps. cxix. 1 .

Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.”

John xiv. 6 .

And this way leads to the Father. For “no man,” says He, “cometh to the Father but by Me.”

John xiv. 6 .

Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,”

1 Pet. ii. 9 .

on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.”

Eph. i. 1 .

I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.

Chapter X.—Exhortations to prayer, humility, etc.

And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they may attain to God. See,

Literally, “permit.”

then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphemies return

The verb is here omitted in the original.

your prayers; in contrast to their error, be ye stedfast

Comp. Col. i. 23 .

in the faith; and for their cruelty, manifest your gentleness. While we take care not to imitate their conduct, let us be found their brethren in all true kindness; and let us seek to be followers of the Lord (who ever more unjustly treated, more destitute, more condemned?), that so no plant of the devil may be found in you, but ye may remain in all holiness and sobriety in Jesus Christ, both with respect to the flesh and spirit.

And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For “cannot he that falls arise again, and he that goes astray return?”

Jer. viii. 4 .

Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, “If ye take forth the precious from the vile, ye shall be as my mouth.”

Jer. xv. 19 .

Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For “blessed are the meek;”

Matt. v. 4 .

and Moses was meek above all men;

Num. xii. 3 .

and David was exceeding meek.

Ps. cxxxi. 2 .

Wherefore Paul exhorts as follows: “The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.”

2 Tim. ii. 24, 25 .

Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.”

Ps. vii. 4 .

Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;”

1 Pet. ii. 23 .

when He was crucified, He answered not; “when He suffered, He threatened not;”

1 Pet. ii. 23 .

but prayed for His enemies, “Father, forgive them; they know not what they do.”

Luke xxiii. 34 .

If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. “Watch ye, and be ye sober,”

1 Pet. iv. 7 .

in Christ Jesus.

Chapter XI.—An exhortation to fear God, etc.

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at present displayed— one of two things. Only [in one way or another] let us be found in Christ Jesus unto the true life. Apart from Him, let nothing attract

Literally, “let nothing become you.”

you, for whom I bear about these bonds, these spiritual jewels, by which may I arise through your prayers, of which I entreat I may always be a partaker, that I may be found in the lot of the Christians of Ephesus, who have always been of the same mind with the apostles through the power of Jesus Christ.

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance.

Rom. ii. 4 .

For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.

Phil. iii. 10 .

May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful.

Chapter XII.—Praise of the Ephesians.

I know both who I am, and to whom I write. I am a condemned man, ye have been the objects of mercy; I am subject to danger, ye are established in safety. Ye are the persons through

Literally, “ye are the passage of.”

whom those pass that are cut off for the sake of God. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at whose feet

Literally, “footsteps.”

may I be found, when I shall attain to God; who in all his Epistles makes mention of you in Christ Jesus.

I know both who I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with

Literally, “am like to.”

those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel”

Matt. xxiii. 35 .

to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”

Acts ix. 15 .

at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers.

Chapter XIII.—Exhortation to meet together frequently for the worship of God.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims

Literally, “his destruction.”

is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth,

Literally, “of heavenly and earthly things.”

is brought to an end.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his “fiery darts”

Eph. vi. 16 .

urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. “For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places.”

Eph. vi. 12 .

Chapter XIV.—Exhortations to faith and love.

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus

1 Tim. i. 14 .

which are the beginning and the end of life. For the beginning is faith, and the end is love.

1 Tim. i. 5 .

Now these two, being inseparably connected together,

Literally, “being in unity.”

are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;

Comp. 1 John iii. 7 .

nor does he that possesses love hate any one. The tree is made manifest by its fruit;

Matt. xii. 33 .

so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession,

Literally, “there is not now the work of profession.”

but that a man be found continuing in the power of faith to the end.

Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ

1 Tim. i. 14 .

which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, “Thou shalt love the Lord thy God,”

Luke x. 27 .

said also, “and thy neighbour as thyself.”

Luke x. 27 .

Those that profess themselves to be Christ’s are known not only by what they say, but by what they practise. “For the tree is known by its fruit.”

Matt. xii. 33 .

Chapter XV.—Exhortation to confess Christ by silence as well as speech.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts. There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father. He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence. There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,

1 Cor. vi. 19 .

and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. “The kingdom of God is not in word, but in power.”

1 Cor. iv. 20 .

Men “believe with the heart, and confess with the mouth,” the one “unto righteousness,” the other “unto salvation.”

Rom. x. 10 .

It is good to teach, if he who speaks also acts. For he who shall both “do and teach, the same shall be great in the kingdom.”

Matt. v. 19 .

Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, “whose praise is in the Gospel through all the Churches.”

2 Cor. viii. 18 .

There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,

1 Cor. vi. 19 .

and He may be in us as God. Let Christ speak in us, even as He did in Paul. Let the Holy Spirit teach us to speak the things of Christ in like manner as He did.

Chapter XVI.—The fate of false teachers.

Do not err, my brethren.

Comp. Jas. i. 16 .

Those that corrupt families shall not inherit the kingdom of God.

1 Cor. vi. 9, 10 .

If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.

Do not err, my brethren.

Comp. Jas. i. 16 .

Those that corrupt families shall not inherit the kingdom of God.

1 Cor. vi. 9, 10 .

And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”

Deut. xxxii. 15 .

and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”

2 Cor. vi. 14–16 .

And in like manner say I, what communion hath truth with falsehood? or righteousness with unrighteousness? or true doctrine with that which is false?

Chapter XVII.—Beware of false doctrines.

For this end did the Lord suffer the ointment to be poured upon His head,

Comp. John xii. 7 .

that He might breathe immortality into His Church. Be not ye anointed with the bad odour of the doctrine of the prince of this world; let him not lead you away captive from the life which is set before you. And why are we not all prudent, since we have received the knowledge of God, which is Jesus Christ? Why do we foolishly perish, not recognising the gift which the Lord has of a truth sent to us?

For this end did the Lord suffer the ointment to be poured upon His head,

Comp. John xii. 7 .

that His Church might breathe forth immortality. For saith [the Scripture], “Thy name is as ointment poured forth; therefore have the virgins loved Thee; they have drawn Thee; at the odour of Thine ointments we will run after Thee.”

Cant. i. 3, 4 .

Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy Church of God be led captive by his subtlety, as was the first woman.

Literally, “before the ages.”

Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish?

Chapter XVIII.—The glory of the cross.

Let my spirit be counted as nothing

Again, περίψημα , translated “offscouring,” 1 Cor. iv. 13 .

for the sake of the cross, which is a stumbling-block

Comp. 1 Cor. i. 18 .

to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer?”

1 Cor. i. 20 .

Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment

Or, “economy,” or “dispensation.” Comp. Col. i. 25 ; 1 Tim. i. 4 .

of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. “Where is the wise man? where the disputer?”

1 Cor. i. 20 .

Where is the boasting of those who are called mighty? For the Son of God, who was begotten before time began,

Literally, “before the ages.”

and established all things according to the will of the Father, He was conceived in the womb of Mary, according to the appointment of God, of the seed of David, and by the Holy Ghost. For says [the Scripture], “Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel.”

Isa. vii. 14 ; Matt. i. 23 .

He was born and was baptized by John, that He might ratify the institution committed to that prophet.

Chapter XIX.—Three celebrated mysteries.

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,

Literally, “of noise.”

which were wrought in silence by

Or, “in the silence of God”—divine silence.

God. How, then, was He manifested to the world?

Literally, “to the ages.”

A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death.

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,

Literally, “of noise.”

which were wrought in silence, but have been revealed to us. A star shone forth in heaven above all that were before it, and its light was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star. It far exceeded them all in brightness, and agitation was felt as to whence this new spectacle [proceeded]. Hence worldly wisdom became folly; conjuration was seen to be mere trifling; and magic became utterly ridiculous. Every law

Some read, “bond.”

of wickedness vanished away; the darkness of ignorance was dispersed; and tyrannical authority was destroyed, God being manifested as a man, and man displaying power as God. But neither was the former a mere imagination,

Literally, “opinion.”

nor did the second imply a bare humanity;

Literally, “bareness.”

but the one was absolutely true,

Literally, “truth.”

and the other an economical arrangement.

Literally, “an economy.”

Now that received a beginning which was perfected by God.

Or, “that which was perfect received a beginning from God.”

Henceforth all things were in a state of tumult, because He meditated the abolition of death.

Chapter XX.—Promise of another letter.

If Jesus Christ shall graciously permit me through your prayers, and if it be His will, I shall, in a second little work which I will write to you, make further manifest to you [the nature of] the dispensation of which I have begun [to treat], with respect to the new man, Jesus Christ, in His faith and in His love, in His suffering and in His resurrection. Especially [will I do this

The punctuation and meaning are here doubtful.

] if the Lord make known to me that ye come together man by man in common through grace, individually,

Literally, “by name.”

in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that ye obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ.

Chapter XX.—Exhortations to stedfastness and unity.

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually,

Literally, “by name.”

through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the first-born of every creature,”

Col. i. 15 .

but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Chapter XXI.—Conclusion.

My soul be for yours and theirs

Some render, “May I, in my turn, be the means of refreshing you and those,” etc.

whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks unto the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembered you. Pray ye for the Church which is in Syria, whence I am led bound to Rome, being the last of the faithful who are there, even as I have been thought worthy to be chosen

Literally, “to be found for.”

to show forth the honour of God. Farewell in God the Father, and in Jesus Christ, our common hope.

My soul be for yours and theirs

Some render, “May I, in my turn, be the means of refreshing you and those,” etc.

whom, for the honour of God, ye have sent to Smyrna; whence also I write to you, giving thanks to the Lord, and loving Polycarp even as I do you. Remember me, as Jesus Christ also remembers you, who is blessed for evermore. Pray ye for the Church of Antioch which is in Syria, whence I am led bound to Rome, being the last of the faithful that are there, who

Some read, “even as.”

yet have been thought worthy to carry these chains to the honour of God. Fare ye well in God the Father, and the Lord Jesus Christ, our common hope, and in the Holy Ghost. Fare ye well. Amen. Grace [be with you].

Some omit, “Grace [be with you].”

The Epistle of Ignatius to the Magnesians
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to the [Church] blessed in the grace of God the Father, in Jesus Christ our Saviour, in whom I salute the Church which is at Magnesia, near the Mæander, and wish it abundance of happiness in God the Father, and in Jesus Christ.

Chapter I.—Reason of writing the epistle.

Having been informed of your godly

Literally, “according to God.”

love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of the most honourable of all names,

Literally, “of the most God-becoming name,” referring either to the appellation “Theophorus,” or to that of “martyr” or “confessor.”

in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, the constant source of our life, and of faith and love, to which nothing is to be preferred, but especially of Jesus and the Father, in whom, if we endure all the assaults of the prince of this world, and escape them, we shall enjoy God.

Having been informed of your godly

Literally, “according to God.”

love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ. For as one who has been thought worthy of a divine and desirable name, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, “who is the Saviour of all men, but specially of them that believe;”

1 Tim. iv. 10 .

by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him;

Comp. Gal. iv. 9 .

in whom enduring, ye shall escape all the assaults of this world: for “He is faithful, who will not suffer you to be tempted above that which ye are able.”

1 Cor. x. 13 .

Chapter II.—I rejoice in your messengers.

Since, then, I have had the privilege of seeing you, through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ, [I now write

The apodosis is here wanting in the original, but must evidently be supplied in some such way as above.

to you].

Since, then, I have had the privilege of seeing you, through Damas your most worthy

Literally, “worthy of God.”

bishop, and through your worthy

Literally, “worthy of God.”

presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy,

Literally, “whom may I enjoy.”

inasmuch as he, by the grace of God, is subject to the bishop and presbytery, in the law of Jesus Christ, [I now write

The apodosis is here wanting in the original, but must evidently be supplied in some such way as above.

to you].

Chapter III.—Honour your youthful bishop.

Now it becomes you also not to treat your bishop too familiarly on account of his youth,

Literally, “to use the age of your bishop.”

but to yield him all reverence, having respect to

Literally, “according to.”

the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance

Literally, “youthful condition.”

[of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has willed us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man,

Literally, “to flesh.”

but to God, who knows all secrets.

Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as “not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men.”

Job xxxii. 8, 9 .

For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.

Susanna (Apoc.).

Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God.

1 Sam. iii. 1 .

In like manner, Jeremiah also received this message from God, “Say not, I am a child.”

Jer. i. 7 .

Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children.

1 Kings iii. 16 .

The latter, coming to the throne when eight years old

2 Kings xxii., xxiii. .

cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.

Susanna 52 (Apoc.).

Timothy the Christ-bearer was young, but hear what his teacher writes to him: “Let no man despise thy youth, but be thou an example of the believers in word and in conduct.”

1 Tim. iv. 12 .

It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, “They have not mocked thee, but Me.”

1 Sam. viii. 7 .

And Moses declares, “For their murmuring is not against us, but against the Lord God.”

Ex. xvi. 8 .

No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,

Num. xvi. 1 .

and were cast down alive into Hades. Korah also,

Num. xvi. 31 .

and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again,

2 Sam. xviii. 14 .

who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan

Sheba is referred to under this name: see 2 Sam. xx. 22 .

beheaded for the same reason. Uzziah,

2 Chron. xxvi. 20 .

when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured,

1 Sam. xiii. 11 .

because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.

Chapter IV.—Some wickedly act independently of the bishop.

It is fitting, then, not only to be called Christians, but to be so in reality: as some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment.

It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, “Why call ye Me Lord, and do not the things which I say?”

Luke vi. 46 .

For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.

Chapter V.—Death is the fate of all such.

Seeing, then, all things have an end, these two things are simultaneously set before us—death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it, [so is it also here.]

The apodosis is wanting in the original, and some prefer finding it in the following sentence.

The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion,

Or, “after the likeness of His passion.”

His life is not in us.

Seeing, then, all things have an end, and there is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men—the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion,

Or, “after the likeness of His passion.”

His life is not in us.

Chapter VI.—Preserve harmony.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,

Literally, “in harmony of God.”

while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time,

Literally, “before the ages.”

and in the end was revealed. Do ye all then, imitating the same divine conduct,

Literally, “receiving the like manners of God.”

pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.

The meaning is here doubtful.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,

Literally, “in harmony of God.”

while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time,

Literally, “before the ages.”

was God the Word, the only-begotten Son, and remains the same for ever; for “of His kingdom there shall be no end,”

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

says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.

Chapter VII.—Do nothing without the bishop and presbyters.

As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one.

As therefore the Lord does nothing without the Father, for says He, “I can of mine own self do nothing,”

John v. 30 .

so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval.

Or, “contrary to his judgment.”

For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

Chapter VIII.—Caution against false doctrines.

Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence,

Some have argued that the Gnostic Σιγή , silence , is here referred to, and have consequently inferred that this epistle could not have been written by Ignatius.

and who in all things pleased Him that sent Him.

Be not deceived with strange doctrines, “nor give heed to fables and endless genealogies,”

1 Tim. i. 4 .

and things in which the Jews make their boast. “Old things are passed away: behold, all things have become new.”

2 Cor. v. 17 .

For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.

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

Chapter IX.—Let us live with Christ.

If, therefore, those who were brought up in the ancient order of things

Literally, “in old things.”

have come to the possession of a new

Or, “newness of.”

hope, no longer observing the Sabbath, but living in the observance

Or, “according to.”

of the Lord’s Day, on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith,

Literally, “we have received to believe.”

and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.

Comp. Matt. xxvii. 52 .

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, “If ye had believed Moses, ye would have believed Me, for he wrote of Me;”

John v. 46 .

and again, “Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;”

John viii. 56, 58 .

how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”

Isa. xxxv. 4 .

Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”

2 Thess. iii. 10 .

For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”

Gen. iii. 19 .

But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.

Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc.

And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”

Ps. vi. , Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης .]

on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”

Phil. iii. 18, 19 .

who are “lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof.”

2 Tim. iii. 4 .

These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men’s possessions, swallowing up wealth

Literally, “whirlpools of wealth.”

insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!

Chapter X.—Beware of Judaizing.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. Therefore, having become His disciples, let us learn to live according to the principles of Christianity.

Literally, “according to Christianity.”

For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye salted in Him, lest any one among you should be corrupted, since by your savour ye shall be convicted. It is absurd to profess

Some read, “to name.”

Christ Jesus, and to Judaize. For Christianity did not embrace

Literally, “believe into,” merge into.

Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For “if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?”

Ps. cxxx. 3 .

Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.”

Isa. lxii. 2, 12 .

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”

Acts xi. 26 .

when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,

1 Cor. v. 7 .

and be ye changed into the new leaven of grace. Abide in Christ, that the stranger

Or, “enemy.”

may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;

Matt. iii. 9 ; Isa. xli. 8 ; Jas. ii. 23 . Some read, “children of God, friends of Abraham.”

and in his seed all those have been blessed

Gen. xxviii. 14 .

who were ordained to eternal life

Acts xiii. 48 .

in Christ.

Chapter XI.—I write these things to warn you.

These things [I address to you], my beloved, not that I know any of you to be in such a state;

i.e., addicted to the error of Judaizing.

but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope,

1 Tim. i. 1 .

from which may no one of you ever be turned aside.

These things [I address to you], my beloved, not that I know any of you to be in such a state;

i.e., addicted to the error of Judaizing.

but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father’s glory, to judge the living and the dead, and to render to every one according to his works.

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

He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us

Some read, “of you.”

ever be turned aside!

Chapter XII.—Ye are superior to me.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to any of you that are at liberty. I know that ye are not puffed up, for ye have Jesus Christ in yourselves. And all the more when I commend you, I know that ye cherish modesty

Literally, “are reverent.”

of spirit; as it is written, “The righteous man is his own accuser.”

Prov. xviii. 17 . (LXX).

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty

Literally, “are reverent.”

of spirit; as it is written, “The righteous man is his own accuser;”

Prov. xviii. 17 . (LXX).

and again, “Declare thou first thine iniquities, that thou mayest be justified;”

Isa. xliii. 26 .

and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;”

Luke xvii. 10 .

“for that which is highly esteemed among men is abomination in the sight of God.”

Luke xvi. 15 .

For says [the Scripture], “God be merciful to me a sinner.”

Luke xviii. 13 .

Therefore those great ones, Abraham and Job,

Some read, “Jacob.”

styled themselves “dust and ashes”

Gen. xviii. 27 ; Job xxx. 19 .

before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?”

1 Chron. xvii. 16 .

And Moses, who was “the meekest of all men,”

Num. xii. 3 .

saith to God, “I am of a feeble voice, and of a slow tongue.”

Ex. iv. 10 .

Be ye therefore also of a humble spirit, that ye may be exalted; for “he that abaseth himself shall be exalted, and he that exalteth himself shall be abased.”

Luke xiv. 11 .

Chapter XIII.—Be established in faith and unity.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper, both in the flesh and spirit, in faith and love, with your most admirable bishop, and the well-compacted

Literally, “well-woven.”

spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Christ to the Father, that there may be a unity according to God among you.

Chapter XIV.—Your prayers requested.

Knowing as I do that ye are full of God, I have but briefly exhorted you. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, whence I am not worthy to derive my name: for I stand in need of your united prayer in God, and your love, that the Church which is in Syria may be deemed worthy of being refreshed

Literally, “of being sprinkled with dew.”

by your Church.

Knowing as I do that ye are full of all good, I have but briefly exhorted you in the love of Jesus Christ. Be mindful of me in your prayers, that I may attain to God; and of the Church which is in Syria, of whom I am not worthy to be called bishop. For I stand in need of your united prayer in God, and of your love, that the Church which is in Syria may be deemed worthy, by your good order, of being edified

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

in Christ.

Chapter XV.—Salutations.

The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, along with Polycarp, the bishop of the Smyrnæans. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ.

The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, as does also Polycarp. The rest of the Churches, in honour of Jesus Christ, also salute you. Fare ye well in harmony, ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of God.

The Epistle of Ignatius to the Trallians
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him,

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

which also I salute in its fulness,

Either, “the whole members of the Church,” or, “in the fulness of blessing.”

and in the apostolical character,

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

and wish abundance of happiness.

Ignatius, who is also called Theophorus, to the holy Church which is at Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy of God, possessing peace through the flesh and Spirit of Jesus Christ, who is our hope, in His passion by the cross and death, and in His resurrection, which also I salute in its fulness,

Either, “the whole members of the Church,” or, “in the fulness of blessing.”

and in the apostolical character,

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

and wish abundance of happiness.

Chapter I.—Acknowledgment of their excellence.

I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice,

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

but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God.

I know that ye possess an unblameable and sincere mind in patience, and that not only for present use,

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

but as a permanent possession, as Polybius your bishop has shown me, who has come to Smyrna by the will of God the Father, and the Lord Jesus Christ, His Son, with the co-operation of the Spirit, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in Him. Having therefore received through him the testimony of your good-will according to God, I gloried to find that you were the followers of Jesus Christ the Saviour.

Chapter II.—Be subject to the bishop, etc.

For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all.

It is doubtful whether this exhortation is addressed to the deacons or people; whether the former are urged in all respects to please the latter, or the latter in all points to be pleased with the former.

For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire.

Be ye subject to the bishop as to the Lord, for “he watches for your souls, as one that shall give account to God.”

Heb. xiii. 17 .

Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

Chapter III.—Honour the deacons, etc.

In like manner, let all reverence the deacons as an appointment

Literally, “commandment.” The text, which is faulty in the ms. , has been amended as above by Smith.

of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church.

Literally, “no Church is called.”

Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestation

Or, “pattern.”

of your love, and still have it with me, in your bishop, whose very appearance is highly instructive,

Literally, “great instruction.”

and his meekness of itself a power; whom I imagine even the ungodly must reverence, seeing they are

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

also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned

Both the text and meaning are here very doubtful; some follow the reading of the longer recension.

man, I should issue commands to you as if I were an apostle?

And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly

Or, “conjunction.”

of the apostles of Christ. Apart from these there is no elect Church, no congregation of holy ones, no assembly of saints. I am persuaded that ye also are of this opinion. For I have received the manifestation

Or, “pattern.”

of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence. Loving you as I do, I avoid writing in any severer strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But when I am perfected, perhaps I shall then become so. I do not issue orders like an apostle.

Chapter IV.—I have need of humility.

I have great knowledge in God,

Literally, “I know many things in God.”

but I restrain myself, lest, I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me.

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

I therefore have need of meekness, by which the prince of this world is brought to nought.

But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord.

1 Cor. i. 31 .

And even though I were established

Or, “confirmed.”

in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer

Omitted in the ms.

], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.

Chapter V.—I will not teach you profound doctrines.

Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive [such doctrines], ye should be strangled by them. For even I, though I am bound [for Christ], yet am not on that account able to understand heavenly things, and the places

Or, “stations.”

of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other respects

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

]; for many things are wanting to us, that we come not short of God.

For might

ἐβουλόμην apparently by mistake for ἐδυνάμην .

not I write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive their weighty import,

Literally, “their force.”

ye should be strangled by them. For even I, though I am bound [for Christ], and am able to understand heavenly things, the angelic orders, and the different sorts

Or, “varieties of.”

of angels and hosts, the distinctions between powers and dominions, and the diversities between thrones and authorities, the mightiness of the Æons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God—though I am acquainted with these things, yet am I not therefore by any means perfect; nor am I such a disciple as Paul or Peter. For many things are yet wanting to me, that I may not fall short of God.

Chapter VI.—Abstain from the poison of heretics.

I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those

The ellipsis in the original is here very variously supplied.

[that are given to this] mix

Literally, “interweave.”

up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily

Or, “sweetly.”

take, with a fatal pleasure

The construction is here difficult and doubtful.

leading to his own death.

I therefore, yet not I, out the love of Jesus Christ, “entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.”

1 Cor. i. 10 .

For there are some vain talkers

Tit. i. 10 .

and deceivers, not Christians, but Christ-betrayers,

Literally, “Christ-sellers.”

bearing about the name of Christ in deceit, and “corrupting the word”

2 Cor. ii. 17 .

of the Gospel; while they intermix the poison of their deceit with their persuasive talk,

Literally, “sweet address.”

as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, “Let no man be called good who mixes good with evil.”

Apost. Constitutions , vi. 13.

For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak

Supplied from the old Latin version.

of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.

Chapter VII.—The same continued.

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with

Literally, “unseparated from.”

Jesus Christ our God, and the bishop, and the enactments of the apostles. He that is within the altar is pure, but

This clause is inserted from the ancient Latin version.

he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons,

The text has “deacon.”

such a man is not pure in his conscience.

Be on your guard, therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as “a snare upon a watch-tower, and as a net which is spread out.”

Hos. v. 1 .

For “he that does not heal himself in his own works, is the brother of him that destroys himself.”

Prov. xviii. 9 (LXX).

If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for “He is nigh unto those that fear Him.”

Ps. lxxxv. 9 .

And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”

Isa. lxvi. 2 .

And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ of God?

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

And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers,

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

fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.

Chapter VIII.—Be on your guard against the snares of the devil.

Not that I know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing

Literally, “taking up.”

yourselves with meekness, be ye renewed

Or, “renew yourselves.”

in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, “Woe to him by whose vanity my name is blasphemed among any.”

Isa. lii. 5 .

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He “who spared not His Son for the sake of His holy Church.”

Rom. viii. 32 .

But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection

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

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

Or, “from which disease.”

[referred to] by the good-will of Christ our Lord. Do ye therefore, clothing

Literally, “taking up.”

yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith

Comp. Eph. ii. 4 .

He loved us when He gave Himself a ransom

Comp. 1 Tim. ii. 6 .

for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.”

Matt. vi. 14 .

Give no occasion to the Gentiles, lest “by means of a few foolish men the word and doctrine [of Christ] be blasphemed.”

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

For says the prophet, as in the person of God, “Woe to him by whom my name is blasphemed among the Gentiles.”

Isa. lii. 5 .

Chapter IX.—Reference to the history of Christ.

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

Literally, “apart from.”

Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.

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

Literally, “apart from.”

Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for “the Word was made flesh,”

John i. 14 .

and lived upon earth without sin. For says He, “Which of you convicteth me of sin?”

John viii. 46 .

He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, “Many bodies of the saints that slept arose,”

Matt. xxvii. 52 .

their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means

Literally, “hedge,” or “fence.”

of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and “sat down at His right hand, expecting till His enemies are placed under His feet.”

Heb. x. 12, 13 .

On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried.

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

During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathæa had laid Him. At the dawning of the Lord’s day He arose from the dead, according to what was spoken by Himself, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of man also be three days and three nights in the heart of the earth.”

Matt. xii. 40 .

The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord’s Day contains the resurrection.

Chapter X.—The reality of Christ’s passion.

But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to

Literally, “to fight with.”

the wild beasts? Do I therefore die in vain?

Some read this and the following clause affirmatively, instead of interrogatively.

Am I not then guilty of falsehood

The meaning is, that is they spoke the truth concerning the phantasmal character of Christ’s death, then Ignatius was guilty of a practical falsehood in suffering for what was false.

against [the cross of] the Lord?

But if, as some that are without God, that is, the unbelieving, say, He became man in appearance [only], that He did not in reality take unto Him a body, that He died in appearance [merely], and did not in very deed suffer, then for what reason am I now in bonds, and long to be exposed to

Literally, “to fight with.”

the wild beasts? In such a case, I die in vain, and am guilty of falsehood

The meaning is, that if they spoke the truth concerning the phantasmal character of Christ’s death, then Ignatius was guilty of a practical falsehood in suffering for what was false.

against the cross of the Lord. Then also does the prophet in vain declare, “They shall look on Him whom they have pierced, and mourn over themselves as over one beloved.”

Zech. xii. 10 .

These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”

Ps. xli. 10 .

And the Father, who always hears Him,

Comp. John xi. 42 .

answered and said, “Arise, O God, and judge the earth; for Thou shall receive all the heathen for Thine inheritance.”

Ps. lxxxii. 8 .

The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”

John xi. 25, 26 .

Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

Chapter XI.—Avoid the deadly errors of the Docetæ.

Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it

i.e., the cross.

He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Saviour] Himself, having promised their union.

Both text and meaning here are doubtful.

Do ye also avoid those wicked offshoots of his,

i.e., Satan’s.

Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers,

Literally, “loud, confused noise.”

the worshippers of a man, whom also the prophet Jeremiah pronounces accursed.

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

Flee also the impure Nicolaitanes, falsely so called,

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

who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, “Let every plant which my heavenly Father has not planted be rooted up.”

Matt. xv. 13 .

For if they had been branches of the Father, they would not have been “enemies of the cross of Christ,”

Phil. iii. 18 .

but rather of those who “killed the Lord of glory.”

1 Cor. ii. 8 .

But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

Chapter XII.—Continue in unity and love.

I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate.

I salute you from Smyrna, together with the Churches of God which are with me, whose rulers have refreshed me in every respect, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in supplication; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, and to the honour of Jesus Christ and of the apostles. I entreat you in love to hear me, that I may not, by having thus written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed, and that I may not be found reprobate.

Chapter XIII.—Conclusion.

The love of the Smyrnæans and Ephesians salutes you. Remember in your prayers the Church which is in Syria, from which also I am not worthy to receive my appellation, being the last

i.e., the least.

of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified

The shorter recension reads ἁγνίζετε , and the longer also hesitates between this and ἀσπάζεται . With the former reading the meaning is very obscure: it has been corrected as above to ἁγνίζηται .

by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may ye be found unblameable.

The love of the Smyrnæans and Ephesians salutes you. Remember our Church which is in Syria, from which I am not worthy to receive my appellation, being the last

i.e., the least.

of those of that place. Fare ye well in the Lord Jesus Christ, while ye continue subject to the bishop, and in like manner to the presbyters and to the deacons. And do ye, every man, love one another with an undivided heart. My spirit salutes you,

not only now, but also when I shall have attained to God; for I am as yet exposed to danger. But the Father of Jesus Christ is faithful to fulfil both mine and your petitions: in whom may we be found without spot. May I have joy of you in the Lord.

The Epistle of Ignatius to the Romans
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy,

Or, “most holy.”

and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God.

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who formed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit,

Or as in the shorter recension.

worthy of being deemed holy,

Or, “most holy.”

and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ.

Chapter I.—As a prisoner, I hope to see you.

Through prayer

Some read, “since I have,” leaving out the following “for,” and finding the apodosis in “I hope to salute you.”

to God I have obtained the privilege of seeing your most worthy faces,

Literally, “worthy of God.”

and have even

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

been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to

Literally, “to receive.”

my lot without hindrance unto the end. For I am afraid of your love,

He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.

lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me.

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

Literally, “worthy of God.”

even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will [of God] that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to

Literally, “to receive.”

my lot without hindrance unto the end. For I am afraid of your love,

He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.

lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye do not spare me,

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

under the pretence of carnal affection.

Chapter II.—Do not save me from martyrdom.

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

Some translate as in longer recension, but there is in the one case ὑμῖν , and in the other ὑμᾶς .

but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to

Literally, “have to be inscribed to.”

the honour of a better work. For if ye are silent concerning me, I shall become God’s; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for

Literally, “to be found and sent for.”

from the east unto the west. It is good to set from the world unto God, that I may rise again to Him.

For it is not my desire that ye should please men, but God, even as also ye do please Him. For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to

Literally, “have to be inscribed to.”

the honour of a better work. For if ye are silent concerning me, I shall become God’s; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God, while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for

Literally, “to be found and sent for.”

from the east unto the west, and to become a martyr

The text is here in great confusion.

in behalf of His own precious

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

sufferings, so as to pass from the world to God, that I may rise again unto Him.

Chapter III.—Pray rather that I may attain to martyrdom.

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal.

Some read, “good.”

“For the things which are seen are temporal, but the things which are not seen are eternal.”

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

For our God, Jesus Christ, now that He is with

Or, “in.”

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

Literally, “work.”

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

Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions ye enjoin [on others]. Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will, so that I may not merely be called a Christian, but really found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world. Nothing visible is eternal. “For the things which are seen are temporal, but the things which are not seen are eternal.”

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

The Christian is not the result

Literally, “work.”

of persuasion, but of power.

The meaning is here doubtful.

When he is hated by the world, he is beloved of God. For says [the Scripture], “If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me.”

John xv. 19 .

Chapter IV.—Allow me to fall a prey to the wild beasts.

I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments

i.e., by the teeth of the wild beasts.

I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free,

“Free,” probably from human infirmity.

while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.

I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may not be found troublesome to any one. Then shall I be a true disciple of Jesus Christ, when the world shall not see so much as my body. Entreat the Lord for me, that by these instruments

i.e., by the teeth of the wild beasts.

I may be found a sacrifice to God. I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers]: they were free,

“Free,” probably from human infirmity.

as the servants of God; while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus Christ, and shall rise again emancipated in Him. And now, being in bonds for Him, I learn not to desire anything worldly or vain.

Chapter V.—I desire to die.

From Syria even unto Rome I fight with beasts,

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

both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,

Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.

show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”

1 Cor. iv. 4 .

May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy

In the shorter recension there is ζηλώσῃ , and in the longer ζηλῶσαι ; hence the variety of rendering, but the translation is by no means certain.

me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings,

Some deem this and the following word spurious.

breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful

Literally, “evil.”

torments of the devil come upon me: only let me attain to Jesus Christ.

From Syria even unto Rome I fight with beasts,

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

both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits,

Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.

show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.”

1 Cor. iv. 4 .

May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this] I know what is for my benefit. Now I begin to be a disciple, and have

In the shorter recension there is ζηλώσῃ , and in the longer ζηλῶσαι ; hence the variety of rendering, but the translation is by no means certain.

no desire after anything visible or invisible, that I may attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ.

Chapter VI.—By death I shall attain true life.

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

Literally, “this age.”

shall profit me nothing. It is better for me to die in behalf of

Literally, “into.”

Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”

Matt. xvi. 26 . Some omit this quotation.

Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;

Literally, “to die.”

and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

All the ends of the world, and all the kingdoms of this earth,

Literally, “this age.”

shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,

Literally, “to die.”

for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

Chapter VII.—Reason of desiring to die.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet set your desires on the world. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die. My love

Some understand by love in this passage, Christ Himself ; others regard it as referring to the natural desires of the heart .

has been crucified, and there is no fire in me desiring to be fed;

Literally, “desiring material.”

but there is within me a water that liveth and speaketh,

The text and meaning are here doubtful. We have followed Hefele, who understands by the water the Holy Spirit , and refers to John vii. 38 .

saying to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be ye on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet prefer this world to Him. Let not envy find a dwelling-place among you; nor even should I, when present with you, exhort you to it, be ye persuaded, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die for the sake of Christ. My love

Some understand by love in this passage, Christ Himself ; others regard it as referring to the natural desires of the heart .

has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me,

Comp. John iv. 14 .

and which says to me inwardly, Come to the Father. I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink, namely His blood, which is incorruptible love and eternal life.

Chapter VIII.—Be ye favourable to me.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. Be ye willing, then, that ye also may have your desires fulfilled. I entreat you in this brief letter; do ye give credit to me. Jesus Christ will reveal these things to you, [so that ye shall know] that I speak truly. He

Some refer this to Ignatius himself.

is the mouth altogether free from falsehood, by which the Father has truly spoken. Pray ye for me, that I may attain [the object of my desire]. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have wished [well] to me; but if I am rejected, ye have hated me.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. “I am crucified with Christ: nevertheless I live; yet no longer I, since Christ liveth in me.”

Gal. ii. 20 .

I entreat you in this brief letter: do not refuse me; believe me that I love Jesus, who was delivered [to death] for my sake. “What shall I render to the Lord for all His benefits towards me?”

Ps. cxvi. 12 .

Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me.

Chapter IX.—Pray for the church in Syria.

Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time.

Comp. 1 Cor. xv. 8, 9 .

But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not

Some refer this to the jurisdiction of Ignatius.

near to me in the way, I mean according to the flesh,

i.e., the outward road he had to travel.

have gone before me,

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

city by city, [to meet me.]

Remember in your prayers the Church which is in Syria, which, instead of me, has now for its shepherd the Lord, who says, “I am the good Shepherd.” And He alone will oversee it, as well as your love towards Him. But as for me, I am ashamed to be counted one of them; for I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches which have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, have brought me forward, city by city.

Chapter X.—Conclusion.

Now I write these things to you from Smyrna by the Ephesians, who are deservedly most happy. There is also with me, along with many others, Crocus, one dearly beloved by me.

Literally, “the name desired to me.”

As to those who have gone before me from Syria to Rome for the glory of God, I believe that you are acquainted with them; to whom, [then,] do ye make known that I am at hand. For they are all worthy, both of God and of you; and it is becoming that you should refresh them in all things. I have written these things unto you, on the day before the ninth of the Kalends of September (that

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

is, on the twenty-third day of August). Fare ye well to the end, in the patience of Jesus Christ. Amen.

The Epistle of Ignatius to the Philadelphians
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to the Church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoiceth unceasingly

Or, “inseparably.”

in the passion of our Lord, and is filled with all mercy through his resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit.

Ignatius, who is also called Theophorus, to the Church of God the Father, and of the Lord Jesus Christ, which is at Philadelphia, which has obtained mercy through love, and is established in the harmony of God, and rejoiceth unceasingly,

Or, “inseparably.”

in the passion of our Lord Jesus, and is filled with all mercy through His resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially to those who are in unity with the bishop, and the presbyters, and the deacons, who have been appointed by the will of God the Father, through the Lord Jesus Christ, who, according to His own will, has firmly established His Church upon a rock, by a spiritual building, not made with hands, against which the winds and the floods have beaten, yet have not been able to overthrow it:

Comp. Matt. vii. 25 .

yea, and may spiritual wickedness never be able to do so, but be thoroughly weakened by the power of Jesus Christ our Lord.

Chapter I.—Praise of the bishop.

Which bishop,

The bishop previously referred to.

I know, obtained the ministry which pertains to the common [weal], not of himself, neither by men,

Comp. Gal. i. 1 .

nor through vainglory, but by the love of God the Father, and the Lord Jesus Christ; at whose meekness I am struck with admiration, and who by his silence is able to accomplish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite

Literally, “all.”

meekness of the living God.

Having beheld your bishop, I know that he was not selected to undertake the ministry which pertains to the common [weal], either by himself or by men,

Comp. Gal. i. 1 .

or out of vainglory, but by the love of Jesus Christ, and of God the Father, who raised Him from the dead; at whose meekness I am struck with admiration, and who by His silence is able to accomplish more than they who talk a great deal. For he is in harmony with the commandments and ordinances of the Lord, even as the strings are with the harp, and is no less blameless than was Zacharias the priest.

Luke i. 6 .

Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.

Chapter II.—Maintain union with the bishop.

Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive

Comp. 2 Tim. iii. 6 .

those that are running towards God; but in your unity they shall have no place.

Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom “a defiling influence has gone forth into all the earth.”

Jer. xxiii. 15 .

But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,

Comp. Matt. vii. 15 .

who, by means of a pernicious pleasure, carry captive

Comp. 2 Tim. iii. 6 .

those that are running towards God; but in your unity they shall have no place.

Chapter III.—Avoid schismatics.

Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God. If any one walks according to a strange

i.e., heretical.

opinion, he agrees not with the passion [of Christ.].

Keep yourselves, then, from those evil plants which Jesus Christ does not tend, but that wild beast, the destroyer of men, because they are not the planting of the Father, but the seed of the wicked one. Not that I have found any division among you do I write these things; but I arm you beforehand, as the children of God. For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ’s husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you. I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover

2 Tim. ii. 26 .

themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ. Brethren, be not deceived. If any man follows him that separates from the truth, he shall not inherit the kingdom of God; and if any man does not stand aloof from the preacher of falsehood, he shall be condemned to hell. For it is obligatory neither to separate from the godly, nor to associate with the ungodly. If any one walks according to a strange

i.e., heretical.

opinion, he is not of Christ, nor a partaker of His passion; but is a fox,

Comp. Cant. ii. 15 .

a destroyer of the vineyard of Christ. Have no fellowship

Comp. 1 Cor. v. 11 .

with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.”

Deut. xiii. 6, 18 .

You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”

Ps. cxix. 21 .

I do not mean that you should beat them or persecute them, as do the Gentiles “that know not the Lord and God;”

1 Thess. iv. 5 .

but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and “will have all men to be saved, and to come to the knowledge of the truth.”

1 Tim. ii. 4 .

Wherefore “He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;”

Matt. v. 45 .

of whose kindness the Lord, wishing us also to be imitators, says, “Be ye perfect, even as also your Father that is in heaven is perfect.”

Matt. v. 48 .

Chapter IV.—Have but one Eucharist, etc.

Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth

Literally, “into.”

] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it according to [the will of] God.

I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I write boldly to your love, which is worthy of God, and exhort you to have but one faith, and one [kind of] preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all [the communicants], and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellow-servants. Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism;

Eph. iv. 5 .

and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,”

Tit. ii. 14 ; 1 Pet. ii. 9

to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God;

Eph. v. 22 .

and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your parents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed-men of Christ.

1 Cor. vii. 22 .

Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-adjutors in the procreation of children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity,

There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chaste] celibacy.

Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken.

Or, “it is not because, etc., that I have mentioned these.”

For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men. For they entered into these marriages not for the sake of appetite, but out of regard for the propagation of mankind. Fathers, “bring up your children in the nurture and admonition of the Lord;”

Eph. vi. 4 .

and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, “A righteous father educates [his children] well; his heart shall rejoice in a wise son.”

Prov. xxiii. 24 .

Masters, be gentle towards your servants, as holy Job has taught you;

Job xxxi. 13, 15 .

for there is one nature, and one family of mankind. For “in Christ there is neither bond nor free.”

Gal. iii. 28 .

Let governors be obedient to Cæsar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Cæsar [himself], to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,”

1 Sam. xviii. 18 ; 2 Sam. vii. 18 .

that I should pretend to be equal in honour to them? But as your “fellow-soldier,”

Phil. ii. 25 .

I hold the position of one who [simply] admonishes you.

Chapter V.—Pray for me.

My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more, inasmuch as I am not yet perfect. But your prayer to God shall make me perfect, that I may attain to that portion which through mercy has been allotted me, while I flee to the Gospel as to the flesh of Jesus, and to the apostles as to the presbytery of the Church. And let us also love the prophets, because they too have proclaimed the Gospel,

Literally, “have proclaimed in reference to the Gospel.”

and placed their hope in Him,

In Christ.

and waited for Him; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had witness borne to them by Jesus Christ, and being reckoned along with [us] in the Gospel of the common hope.

My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but the Lord Jesus through me; for whose sake being bound, I fear the more, for I am not yet perfect. But your prayer to God shall make me perfect, that I may attain that to which I have been called, while I flee to the Gospel as to the flesh of Jesus Christ, and to the apostles as the presbytery of the Church. I do also love the prophets as those who announced Christ, and as being partakers of the same Spirit with the apostles. For as the false prophets and the false apostles drew [to themselves] one and the same wicked, deceitful, and seducing

Literally, “people-deceiving.”

spirit; so also did the prophets and the apostles receive from God, through Jesus Christ, one and the same Holy Spirit, who is good, and sovereign,

Comp. Ps. li. 12 (LXX.).

and true, and the Author of [saving] knowledge.

Literally, “teaching.”

For there is one God of the Old and New Testament, “one Mediator between God and men,” for the creation of both intelligent and sensitive beings, and in order to exercise a beneficial and suitable providence [over them]. There is also one Comforter, who displayed

Or, “wrought.”

His power in Moses, and the prophets, and apostles. All the saints, therefore, were saved by Christ, hoping in Him, and waiting for Him; and they obtained through Him salvation, being holy ones, worthy of love and admiration, having testimony borne to them by Jesus Christ, in the Gospel of our common hope.

Chapter VI.—Do not accept Judaism.

But if any one preach the Jewish law

Literally, “Judaism.”

unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchres of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince of this world, lest at any time being conquered

Literally, “oppressed.”

by his artifices,

Or, “will.”

ye grow weak in your love. But be ye all joined together

Some render, “come together into the same place.”

with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened

Apparently by attempting to impose the yoke of Judaism.

any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them.

If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil,

Comp. John viii 44.

and is a Jew falsely so called, being possessed of

Literally, “beneath.”

mere carnal circumcision. If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil,

Comp. John viii 44.

and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten

Comp. the reading sanctioned by the ancient authorities, John i. 18 .

God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite.

From a Hebrew word meaning “poor.”

If any one confesses the truths mentioned,

Or, “these things.”

but calls lawful wedlock, and the procreation of children, destruction and pollution, or deems certain kinds of food abominable, such an one has the apostate dragon dwelling within him. If any one confesses the Father, and the Son, and the Holy Ghost, and praises the creation, but calls the incarnation merely an appearance, and is ashamed of the passion, such an one has denied the faith, not less than the Jews who killed Christ. If any one confesses these things, and that God the Word did dwell in a human body, being within it as the Word, even as the soul also is in the body, because it was God that inhabited it, and not a human soul, but affirms that unlawful unions are a good thing, and places the highest happiness

Literally, “the end of happiness.”

in pleasure, as does the man who is falsely called a Nicolaitan, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All such persons are but monuments and sepulchres of the dead, upon which are written only the names of dead men. Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world,

Comp. Eph. ii. 2 .

lest at any time being overcome,

Literally, “oppressed.”

ye grow weak in your love. But be ye all joined together

Some render, “come together into the same place.”

with an undivided heart and a willing mind, “being of one accord and of one judgment,”

Phil. ii. 2 .

being always of the same opinion about the same things, both when you are at ease and in danger, both in sorrow and in joy. I thank God, through Jesus Christ, that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them.

Chapter VII.—I have exhorted you to unity.

For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes,

John iii. 8 .

and detects the secrets [of the heart]. For, when I was among you, I cried, I spoke with a loud voice: Give heed to the bishop, and to the presbytery and deacons. Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you.

Some translate, “as foreseeing the division to arise among you.”

But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man.

Literally, “did not know from human flesh.”

But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies

Literally, “your flesh.”

as the temples of God;

Comp. 1 Cor. iii. 16 , 1 Cor. vi. 19 .

love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.

For though some would have deceived me according to the flesh, yet my spirit is not deceived; for I have received it from God. For it knows both whence it comes and whither it goes, and detects the secrets [of the heart]. For when I was among you, I cried, I spoke with a loud voice—the word is not mine, but God’s—Give heed to the bishop, and to the presbytery and deacons. But if ye suspect that I spake thus, as having learned beforehand the division caused by some among you, He is my witness, for whose sake I am in bonds, that I learned nothing of it from the mouth of any man. But the Spirit made an announcement to me, saying as follows: Do nothing without the bishop; keep your bodies

Literally, “your flesh.”

as the temples of God; love unity; avoid divisions; be ye followers of Paul, and of the rest of the apostles, even as they also were of Christ.

Chapter VIII.—The same continued.

I therefore did what belonged to me, as a man devoted to

Literally, “prepared for.”

unity. For where there is division and wrath, God doth not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop.

Literally, “to the assembly of the bishop.”

I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond. And I exhort you to do nothing out of strife, but according to the doctrine of Christ. When I heard some saying, If I do not find it in the ancient

The meaning here is very doubtful. Some read ἐν τοῖς ἀρχαίοις , as translated above; others prefer ἐν τοῖς ἀρχείοις , as in the longer recension.

Scriptures, I will not believe the Gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith

i.e., the system of Christian doctrine.

which is by Him, are undefiled monuments of antiquity; by which I desire, through your prayers, to be justified.

I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop.

Literally, “to the assembly of the bishop.”

I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness.

Comp. Isa. lviii. 6 .

I therefore exhort you that ye do nothing out of strife,

Phil. ii. 3 .

but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit.

Or, “the archives of the Spirit are not exposed to all.”

“It is hard to kick against the pricks;”

Acts xxvi. 14 .

it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

Chapter IX.—The Old Testament is good: the New Testament is better.

The priests

i.e., the Jewish priests.

indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him,

Literally, “proclaimed as to him.”

but the Gospel is the perfection of immortality.

The meaning is doubtful. Comp. 2 Tim. i. 10 .

All these things are good together, if ye believe in love.

The priests

i.e., the Jewish priests.

indeed, and the ministers of the word, are good; but the High Priest is better, to whom the holy of holies has been committed, and who alone has been entrusted with the secrets of God. The ministering powers of God are good. The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way

John xiv. 6 .

which leads to the Father, the Rock,

1 Cor. x. 4 .

the Defence,

Literally, “the hedge.”

the Key, the Shepherd,

John x. 11 .

the Sacrifice, the Door

John x. 9 .

of knowledge, through which have entered Abraham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apostles, and the spouse of Christ, on whose account He poured out His own blood, as her marriage portion, that He might redeem her. All these things tend towards the unity of the one and only true God. But the Gospel possesses something transcendent [above the former dispensation], viz. the appearing of our Saviour Jesus Christ, His passion, and the resurrection itself. For those things which the prophets announced, saying, “Until He come for whom it is reserved, and He shall be the expectation of the Gentiles,”

Gen. xlix. 10 .

have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

Matt. xxviii. 19 .

All then are good together, the law, the prophets, the apostles, the whole company [of others] that have believed through them: only if we love one another.

Chapter X.—Congratulate the inhabitants of Antioch on the close of the persecution.

Since, according to your prayers, and the compassion which ye feel in Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace, it will become you, as a Church of God, to elect a deacon to act as the ambassador of God [for you] to [the brethren there], that he may rejoice along with them when they are met together, and glorify the name [of God]. Blessed is he in Jesus Christ, who shall be deemed worthy of such a ministry; and ye too shall be glorified. And if ye are willing, it is not beyond your power to do this, for the sake

Literally, “for the name of.”

of God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons.

Since, according to your prayers, and the compassion which ye feel in Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace, it will become you, as a Church of God, to elect a bishop to act as the ambassador of God [for you] to [the brethren] there, that it may be granted them to meet together, and to glorify the name of God. Blessed is he in Christ Jesus, who shall be deemed worthy of such a ministry; and if ye be zealous [in this matter], ye shall receive glory in Christ. And if ye are willing, it is not altogether beyond your power to do this, for the sake of

Literally, “for the name of.”

God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons.

Chapter XI.—Thanks and salutation.

Now, as to Philo the deacon, of Cilicia, a man of reputation, who still ministers to me in the word of God, along with Rheus Agathopus, an elect man, who has followed me from Syria, not regarding

Literally, “bidding farewell to.”

his life,—these bear witness in your behalf; and I myself give thanks to God for you, that ye have received them, even as the Lord you. But may those that dishonoured them be forgiven through the grace of Jesus Christ! The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, who was sent along with me by the Ephesians and Smyrnæans, to show their respect.

Or, “for the sake of honour.”

May the Lord Jesus Christ honour them, in whom they hope, in flesh, and soul, and faith, and love, and concord! Fare ye well in Christ Jesus, our common hope.

Now, as to Philo the deacon, a man of Cilicia, of high reputation, who still ministers to me in the word of God, along with Gaius and Agathopus, an elect man, who has followed me from Syria, not regarding

Literally, “bidding farewell to.”

his life,—these also bear testimony in your behalf. And I myself give thanks to God for you, because ye have received them: and the Lord will also receive you. But may those that dishonoured them be forgiven through the grace of Jesus Christ, “who wisheth not the death of the sinner, but his repentance.”

Comp. Ezek. xviii. 23, 32 , Ezek. xxxiii. 11 ; 2 Pet. iii. 9 .

The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,

The ms. has “Burgus.”

who was sent along with me by the Ephesians and Smyrnæans, to show their respect:

Or, “for the sake of honour.”

whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.

The Epistle of Ignatius to the Smyrnæans
Shorter and Longer Versions.

Ignatius, who is also called Theophorus, to the Church of God the Father, and of the beloved Jesus Christ, which has through mercy obtained every kind of gift, which is filled with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness:

Literally, “holy-bearing.”

the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God.

Ignatius, who is also called Theophorus, to the Church of God the most high Father, and His beloved Son Jesus Christ, which has through mercy obtained every kind of gift, which is filled with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness:

Literally, “holy-bearing.”

the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God.

Chapter I.—Thanks to God for your faith.

I Glorify God, even Jesus Christ, who has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh,

Rom. i. 3 .

and the Son of God according to the will and power

Theodoret, in quoting this passage, reads, “the Godhead and power.”

of God; that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled

Matt. iii. 15 .

by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit

i.e., the cross, “fruit” being put for Christ on the tree .

we are by His divinely-blessed passion, that He might set up a standard

Isa. v. 26 , Isa. xlix. 22 .

for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.

I Glorify the God and Father of our Lord Jesus Christ, who by Him has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded, in very truth, with respect to our Lord Jesus Christ, that He was the Son of God, “the first-born of every creature,”

Col. i. 15 .

God the Word, the only-begotten Son, and was of the seed of David according to the flesh,

Rom. i. 3 .

by the Virgin Mary; was baptized by John, that all righteousness might be fulfilled

Matt. iii. 15 .

by Him; that He lived a life of holiness without sin, and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. From whom we also derive our being,

Literally, “we are.”

from His divinely-blessed passion, that He might set up a standard for the ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.

Chapter II.—Christ’s true passion.

Now, He suffered all these things for our sakes, that we might be saved. And He suffered truly, even as also He truly raised up Himself, not, as certain unbelievers maintain, that He only seemed to suffer, as they themselves only seem to be [Christians]. And as they believe, so shall it happen unto them, when they shall be divested of their bodies, and be mere evil spirits.

Or, “seeing that they are phantasmal and diabolical,” as some render, but the above is preferable.

Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, “The Word was made flesh;”

John i. 14 .

and again, “Destroy this temple, and in three days I will raise it up;”

John ii. 19 .

and once more, “If I be lifted up from the earth, I will draw all men unto Me.”

John xii. 32 .

The Word therefore did dwell in flesh, for “Wisdom built herself an house.”

Prov. ix. 1 .

The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.

Num. xxi. 9 ; John iii. 14 .

Chapter III.—Christ was possessed of a body after His resurrection.

For I know that after His resurrection also He was still possessed of flesh,

Literally, “in the flesh.”

and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”

Literally, “demon.” According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39 .

And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors.

Literally, “above death.”

And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father.

And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”

Literally, “demon.” According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39 .

“For a spirit hath not flesh and bones, as ye see Me have.”

Luke xxiv. 39 .

And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;”

John xx. 27 .

and immediately they believed that He was Christ. Wherefore Thomas also says to Him, “My Lord, and my God.”

John xx. 28 .

And on this account also did they despise death, for it were too little to say, indignities and stripes. Nor was this all; but also after He had shown Himself to them, that He had risen indeed, and not in appearance only, He both ate and drank with them during forty entire days. And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the [holy] oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.”

Acts i. 11 .

But if they say that He will come at the end of the world without a body, how shall those “see Him that pierced Him,”

Rev. i. 7 .

and when they recognise Him, “mourn for themselves?”

Zech. xii. 10 .

For incorporeal beings have neither form nor figure, nor the aspect

Or, “mark.”

of an animal possessed of shape, because their nature is in itself simple.

Chapter IV.—Beware of these heretics.

I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him,

Comp. Rom. viii. 17 .

He who became a perfect man inwardly strengthening me.

Comp. Phil. iv. 13 .

I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from these beasts in the shape of men, from whom you must not only turn away, but even flee from them. Only you must pray for them, if by any means they may be brought to repentance. For if the Lord were in the body in appearance only, and were crucified in appearance only, then am I also bound in appearance only. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] I endure all things for Christ, not in appearance only, but in reality, that I may suffer together with Him, while He Himself inwardly strengthens me; for of myself I have no such ability.

Chapter V.—Their dangerous errors.

Some ignorantly

Or, “foolishly.”

deny Him, or rather have been denied by Him, being the advocates of death rather than of the truth. These persons neither have the prophets persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have individually endured. For they think also the same thing regarding us.

i.e., As they imagine Christ to have suffered only in appearance, so they believe that we suffer in vain.

For what does any one profit me, if he commends me, but blasphemes my Lord, not confessing that He was [truly] possessed of a body?

Literally, “a flesh-bearer.”

But he who does not acknowledge this, has in fact altogether denied Him, being enveloped in death.

Literally, “a death-bearer.”

I have not, however, thought good to write the names of such persons, inasmuch as they are unbelievers. Yea, far be it from me to make any mention of them, until they repent and return to [a true belief in] Christ’s passion, which is our resurrection.

Some have ignorantly denied Him, and advocate falsehood rather than the truth. These persons neither have the prophecies persuaded, nor the law of Moses, nor the Gospel even to this day, nor the sufferings we have individually endured. For they think also the same thing regarding us. For what does it profit, if any one commends me, but blasphemes my Lord, not owning Him to be God incarnate?

Literally, “a flesh-bearer.”

He that does not confess this, has in fact altogether denied Him, being enveloped in death. I have not, however, thought good to write the names of such persons, inasmuch as they are unbelievers; and far be it from me to make any mention of them, until they repent.

Chapter VI—Unbelievers in the blood of Christ shall be condemned.

Let no man deceive himself. Both the things which are in heaven, and the glorious angels,

Literally, “the glory of the angels.”

and rulers, both visible and invisible, if they believe not in the blood of Christ, shall, in consequence, incur condemnation.

Literally, “judgment is to them.”

“He that is able to receive it, let him receive it.”

Matt. xix. 12 .

Let not [high] place puff any one up: for that which is worth all is

Literally, “the whole is.”

faith and love, to which nothing is to be preferred. But consider those who are of a different opinion with respect to the grace of Christ which has come unto us, how opposed they are to the will of God. They have no regard for love; no care for the widow, or the orphan, or the oppressed; of the bond, or of the free; of the hungry, or of the thirsty.

Let no man deceive himself. Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or a private person, a master or a servant, a man or a woman. “He that is able to receive it, let him receive it.”

Matt. xix. 12 .

Let no man’s place, or dignity, or riches, puff him up; and let no man’s low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look, and love towards God and our neighbour. For, “Thou shall love the Lord thy God with all thy heart, and thy neighbour as thyself.”

Deut. vi. 5 .

And the Lord says, “This is life eternal, to know the only true God, and Jesus Christ whom He has sent.”

John xvii. 31 .

And again, “A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets.”

John xiii. 34 ; Matt. xxii. 40 .

Do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another. They have no regard for love; they despise the good things we expect hereafter; they regard present things as if they were durable; they ridicule him that is in affliction; they laugh at him that is in bonds.

Chapter VII.—Let us stand aloof from such heretics.

They abstain from the Eucharist and from prayer,

Theodoret, in quoting this passage, reads προσφοράς , “offering.”

because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death

Literally, “die disputing.”

in the midst of their disputes. But it were better for them to treat it with respect,

Literally, “to love.” Some think there is a reference to the agapæ , or love-feasts .

that they also might rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not to speak of

The reading is περί in the one case, and μετά in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read περί , as in the shorter.

them either in private or in public, but to give heed to the prophets, and above all, to the Gospel, in which the passion [of Christ] has been revealed to us, and the resurrection has been fully proved.

Literally, “perfected.”

But avoid all divisions, as the beginning of evils.

They are ashamed of the cross; they mock at the passion; they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil, who led Adam,

Literally, “drove Adam out of.”

by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua

Zech. iii. 1 .

the son of Josedech, who sought to “sift the faith”

Luke xxii. 31 .

of the apostles, who stirred up the multitude of the Jews against the Lord, who also now “worketh in the children of disobedience;

Eph. ii. 2 .

from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail,

Luke xxii. 32 .

not because He was not able of Himself to preserve it, but because He rejoiced in the pre-eminence of the Father. It is fitting, therefore, that ye should keep aloof from such persons, and neither in private nor in public to talk with

The reading is περί in the one case, and μετά in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read περί , as in the shorter.

them; but to give heed to the law, and the prophets, and to those who have preached to you the word of salvation. But flee from all abominable heresies, and those that cause schisms, as the beginning of evils.

Chapter VIII.—Let nothing be done without the bishop.

See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution

Or, “command.”

of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper

Or, “firm.”

Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.

Or, “firm.”

See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apostles. Do ye also reverence the deacons, as those that carry out [through their office] the appointment of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper

Or, “firm.”

Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as where Christ is, there does all the heavenly host stand by, waiting upon Him as the Chief Captain of the Lord’s might, and the Governor of every intelligent nature. It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast.

Some refer the words to the Lord’s Supper.

But that which seems good to him, is also well-pleasing to God, that everything ye do may be secure and valid.

Chapter IX.—Honour the bishop.

Moreover,

Or, “finally.”

it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence

Literally, “to know.”

both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil. Let all things, then, abound to you through grace, for ye are worthy. Ye have refreshed me in all things, and Jesus Christ [shall refresh] you. Ye have loved me when absent as well as when present. May God recompense you, for whose sake, while ye endure all things, ye shall attain unto Him.

Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. For “in Hades there is no one who can confess his sins.”

Ps. vi. 5 .

For “behold the man, and his work is before him.”

Isa. lxii. 11 .

And [the Scripture saith], “My son, honour thou God and the king.”

Prov. xxiv. 21 .

And say I, Honour thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God—of God, inasmuch as he is a ruler, and of Christ, in his capacity of a priest. After Him, we must also honour the king. For there is no one superior to God, or even like to Him, among all the beings that exist. Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. Nor, again, is there any one among rulers to be compared with the king, who secures peace and good order to those over whom he rules. He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy,

Comp. Heb. x. 29 .

who presumes to do anything without the bishop, thus both destroying the [Church’s] unity, and throwing its order into confusion? For the priesthood is the very highest point of all good things among men, against which whosoever is mad enough to strive, dishonours not man, but God, and Christ Jesus, the First-born, and the only High Priest, by nature, of the Father. Let all things therefore be done by you with good order in Christ. Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father. As ye, brethren, have refreshed me, so will Jesus Christ refresh you. Ye have loved me when absent, as well as when present. God will recompense you, for whose sake ye have shown such kindness towards His prisoner. For even if I am not worthy of it, yet your zeal [to help me] is an admirable

Or, “great.”

thing. For “he who honours a prophet in the name of a prophet, shall receive a prophet’s reward.”

Matt. x. 41 .

It is manifest also, that he who honours a prisoner of Jesus Christ shall receive the reward of the martyrs.

Chapter X.—Acknowledgment of their kindness.

Ye have done well in receiving Philo and Rheus Agathopus as servants

Or, “deacons.”

of Christ our God, who have followed me for the sake of God, and who give thanks to the Lord in your behalf, because ye have in every way refreshed them. None of these things shall be lost to you. May my spirit be for you,

Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.

and my bonds, which ye have not despised or been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed of you.

Ye have done well in receiving Philo, and Gaius, and Agathopus, who, being the servants

Or, “deacons.”

of Christ, have followed me for the sake of God, and who greatly bless the Lord in your behalf, because ye have in every way refreshed them. None of those things which ye have done to them shall be passed by without being reckoned unto you. “The Lord grant” to you “that ye may find mercy of the Lord in that day!”

2 Tim. i. 18 .

May my spirit be for you,

Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.

and my bonds, which ye have not despised or been ashamed of. Wherefore, neither shall Jesus Christ, our perfect hope, be ashamed of you.

Chapter XI.—Request to them to send a messenger to Antioch.

Your prayer has reached to the Church which is at Antioch in Syria. Coming from that place bound with chains, most acceptable to God,

Literally, “most becoming of God.”

I salute all; I who am not worthy to be styled from thence, inasmuch as I am the least of them. Nevertheless, according to the will of God, I have been thought worthy [of this honour], not that I have any sense

Or, “from any conscience.”

[of having deserved it], but by the grace of God, which I wish may be perfectly given to me, that through your prayers I may attain to God. In order, therefore, that your work may be complete both on earth and in heaven, it is fitting that, for the honour of God, your Church should elect some worthy delegate;

Literally, “God-ambassador.”

so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are restored to

Or, “having received.”

their proper greatness, and that their proper constitution

Literally, “body.”

has been re-established among them. It seems then to me a becoming thing, that you should send some one of your number with an epistle, so that, in company with them, he may rejoice

Literally, “may glorify with him.”

over the tranquillity which, according to the will of God, they have obtained, and because that, through your prayers, they have now reached the harbour. As persons who are perfect, ye should also aim at

Or, “think of.”

those things which are perfect. For when ye are desirous to do well, God is also ready to assist you.

Your prayers have reached to the Church of Antioch, and it is at peace. Coming from that place bound, I salute all; I who am not worthy to be styled from thence, inasmuch as I am the least of them. Nevertheless, according to the will of God, I have been thought worthy [of this honour], not that I have any sense

Or, “from any conscience.”

Literally, “God-ambassador.”

so that he, journeying into Syria, may congratulate them that they are [now] at peace, and are restored to their proper greatness, and that their proper constitution

Literally, “body.”

has been re-established among them. What appears to me proper to be done is this, that you should send some one of your number with an epistle, so that, in company with them, he may rejoice over the tranquillity which, according to the will of God, they have obtained, and because that, through your prayers, I have secured Christ as a safe harbour. As persons who are perfect, ye should also aim at

Or, “think of.”

those things which are perfect. For when ye are desirous to do well, God is also ready to assist you.

Chapter XII.—Salutations.

The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, whom ye sent with me, together with the Ephesians, your brethren, and who has in all things refreshed me. And I would that all may imitate him, as being a pattern of a minister

Or, “the ministry.”

of God. Grace will reward him in all things. I salute your most worthy

Literally, “worthy of God.”

bishop, and your very venerable

Literally, “most becoming of God.”

presbytery, and your deacons, my fellow-servants, and all of you individually, as well as generally, in the name of Jesus Christ, and in His flesh and blood, in His passion and resurrection, both corporeal and spiritual, in union with God and you.

Literally, “in the union of God and of you.”

Grace, mercy, peace, and patience, be with you for evermore!

The love of your brethren at Troas salutes you; whence also I write to you by Burgus, whom ye sent with me, together with the Ephesians, your brethren, and who has in all things refreshed me. And I would that all may imitate him, as being a pattern of a minister of God. The grace of the Lord will reward him in all things. I salute your most worthy bishop Polycarp, and your venerable presbytery, and your Christ-bearing deacons, my fellow-servants, and all of you individually, as well as generally, in the name of Christ Jesus, and in His flesh and blood, in His passion and resurrection, both corporeal and spiritual, in union with God and you. Grace, mercy, peace, and patience, be with you in Christ for evermore!

Chapter XIII.—Conclusion.

I salute the families of my brethren, with their wives and children, and the virgins who are called widows.

The deaconesses seem to have been called widows .

Be ye strong, I pray, in the power of the Holy Ghost. Philo, who is with me, greets you. I salute the house of Tavias, and pray that it may be confirmed in faith and love, both corporeal and spiritual. I salute Alce, my well-beloved,

Literally, “the name desired of me.”

and the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God.

I salute the families of my brethren, with their wives and children, and those that are ever virgins, and the widows. Be ye strong, I pray, in the power of the Holy Ghost. Philo, my fellow-servant, who is with me, greets you. I salute the house of Tavias, and pray that it may be confirmed in faith and love, both corporeal and spiritual. I salute Alce, my well-beloved,

Literally, “the name desired of me.”

and the incomparable Daphnus, and Eutecnus, and all by name. Fare ye well in the grace of God, and of our Lord Jesus Christ, being filled with the Holy Spirit, and divine and sacred wisdom.

The Epistle of Ignatius to Polycarp
Shorter and Longer Versions

Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness.

Ignatius, bishop of Antioch, and a witness for Jesus Christ, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and Jesus Christ: [wishes] abundance of happiness.

Chapter I.—Commendation and exhortation.

Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] thy blameless face,

i.e., to make personal acquaintance with one esteemed so highly.

which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with thee. Support

Or, “tolerate.”

all in love, as also thou doest. Give thyself to prayer without ceasing.

Comp. 1 Thess. v. 17 .

Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee.

Some read, “according to thy practice.”

Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labour is great, the gain is all the more.

Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy to behold thy blameless face,

i.e., to make personal acquaintance with one esteemed so highly.

Or, “tolerate.”

all in love, as also thou doest. Give thyself to prayer without ceasing.

Comp. 1 Thess. v. 17 .

Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee.

Some read, “according to thy practice.”

Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. For says [the Scripture], “He Himself took our infirmities, and bare our sicknesses.”

Matt. viii. 17 .

Where the labour is great, the gain is all the more.

Chapter II.—Exhortations.

If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications.

Literally, “paroxysms by embrocations.”

Be in all things “wise as a serpent, and harmless as a dove.”

Matt. x. 16 .

For this purpose thou art composed of both flesh and spirit, that thou mayest deal tenderly

Literally, “flatter.”

with those [evils] that present themselves visibly before thee. And as respects those that are not seen,

Some refer this to the mysteries of God and others to things yet future.

pray that [God] would reveal them unto thee, in order that thou mayest be wanting in nothing, but mayest abound in every gift. The times call for thee, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both thou [and those under thy care] may attain to God. Be sober as an athlete of God: the prize set before thee is immortality and eternal life, of which thou art also persuaded. In all things may my soul be for thine,

Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.

and my bonds also, which thou hast loved.

Literally, “paroxysms by embrocations.”

Be in all things “wise as a serpent, and harmless always as a dove.”

Matt. x. 16 .

For this purpose thou art composed of both soul and body, art both fleshly and spiritual, that thou mayest correct those [evils] that present themselves visibly before thee; and as respects those that are not seen, mayest pray that these should be revealed to thee, so that thou mayest be wanting in nothing, but mayest abound in every gift. The times call upon thee to pray. For as the wind aids the pilot of a ship, and as havens are advantageous for safety to a tempest-tossed vessel, so is also prayer to thee, in order that thou mayest attain to God. Be sober as an athlete of God, whose will is immortality and eternal life; of which thou art also persuaded. In all things may my soul be for thine,

Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.

and my bonds also, which thou hast loved.

Chapter III.—Exhortations.

Let not those who seem worthy of credit, but teach strange doctrines,

Comp. 1 Tim. i. 3 , 1 Tim. vi. 3 .

fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble

Literally, “great.”

athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Let not those who seem worthy of credit, but teach strange doctrines,

Comp. 1 Tim. i. 3 , 1 Tim. vi. 3 .

fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble

Literally, “great.”

athlete to be wounded, and yet to conquer. And especially we ought to bear all things for the sake of God, that He also may bear with us, and bring us into His kingdom. Add more and more to thy diligence; run thy race with increasing energy; weigh carefully the times. Whilst thou art here, be a conqueror; for here is the course, and there are the crowns. Look for Christ, the Son of God; who was before time, yet appeared in time; who was invisible by nature, yet visible in the flesh; who was impalpable, and could not be touched, as being without a body, but for our sakes became such, might be touched and handled in the body; who was impassible as God, but became passible for our sakes as man; and who in every kind of way suffered for our sakes.

Chapter IV.—Exhortations.

Let not widows be neglected. Be thou, after the Lord, their protector

The word in the original ( φροντιστής ) denotes one who thinks or cares for another.

and friend. Let nothing be done without thy consent; neither do thou anything without the approval of God, which indeed thou dost not, inasmuch as thou art stedfast. Let your assembling together be of frequent

Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.

occurrence: seek after all by name.

i.e., so as to bring them out to the public assembly.

Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves

Or, “act the part of slaves.”

the more, for the glory of God, that they may obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.

Let not the widows be neglected. Be thou, after the Lord, their protector and friend. Let nothing be done without thy consent; neither do thou anything without the approval of God, which indeed thou doest not. Be thou stedfast. Let your assembling together be of frequent

Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.

occurrence: seek after all by name.

i.e., so as to bring them out to the public assembly.

Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves

Or, “act the part of slaves.”

the more, for the glory of God, that they may obtain from God a better liberty. Let them not wish to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.

Chapter V.—The duties of husbands and wives.

Flee evil arts; but all the more discourse in public regarding them.

Some insert μή , and render, “rather do not even speak of them.”

Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church.

Eph. v. 25 .

If any one can continue in a state of purity,

i.e., in celibacy.

to the honour of Him who is Lord of the flesh,

Some render, “to the honour of the flesh of the Lord,” as in the longer recension.

let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God.

Comp. 1 Cor. x. 31 .

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity,

i.e., in celibacy.

to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent

Literally, “if he be known beyond the bishop.”

than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.

Comp. 1 Cor. x. 31 .

Chapter VI.—The duties of the Christian flock.

Give ye

As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.

heed to the bishop, that God also may give heed to you. My soul be for theirs

Comp. chap. ii. etc.

that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates,

Or, “assessors.”

and servants of God. Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge

A military reference, simply implying the idea of faithful effort leading to future reward.

assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever!

Comp. Ignatius’ Epistle to the Ephesians, chap. ii.

Give ye

As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.

heed to the bishop, that God also may give heed to you. My soul be for theirs

Comp. chap. ii. etc.

that are submissive to the bishop, to the presbytery, and to the deacons: may I have my portion with them from God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates,

Or, “assessors.”

and servants of God. Please ye Him under whom ye fight, and from whom ye shall receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may obtain for them a most worthy

Literally, “worthy of God.”

recompense. Be long-suffering, therefore, with one another, in meekness, and God shall be so with you. May I have joy of you for ever!

Comp. Ignatius’ Epistle to the Ephesians, chap. ii.

Chapter VII.—Request that Polycarp would send a messenger to Antioch.

Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God,

Literally, “in freedom from care of God.”

if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ].

Some read, “in the resurrection.”

It is fitting, O Polycarp, most blessed in God, to assemble a very solemn

Literally, “most befitting God.”

council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God;

Literally, “God-runner.”

and to bestow on him this honour that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for

Literally, “at leisure for.”

the service of God. Now, this work is both God’s and yours, when ye shall have completed it to His glory.

Literally, “to Him.”

For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle.

Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God,

Literally, “in freedom from care of God.”

if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn

Literally, “most befitting God.”

council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God;

Literally, “God-runner.”

and to bestow on him the honour of going into Syria, so that, going into Syria, he may glorify your ever active love to the praise of God. A Christian has not power over himself, but must always be ready for

Literally, “at leisure for.”

the service of God. Now, this work is both God’s and yours, when ye shall have completed it. For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing your energetic love of the truth, I have exhorted you by this brief Epistle.

Chapter VIII.—Let other churches also send to Antioch.

Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will

Some suppose the reference to be to the soldiers, or perhaps to God Himself.

[of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose

Or, “as possessed of the judgment.”

of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messengers,

Literally, “men on foot.”

and the others transmitting letters through those persons who are sent by thee, that thou

Some have the plural “ye” here.

mayest be glorified by a work

Literally, “an eternal work.”

which shall be remembered for ever, as indeed thou art worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him for ever, and with Polycarp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God,

Some propose to read, “and of the bishop.”

I salute Alce, my dearly beloved.

Literally, “name desired by me.”

Fare ye well in the Lord.

Inasmuch, therefore, as I have not been able to write to all Churches, because I must suddenly sail from Troas to Neapolis, as the will

Some suppose the reference to be to the soldiers, or perhaps to God Himself.

[of the emperor] enjoins, [I beg that] thou, as being acquainted with the purpose

Or, “as possessed of the judgment.”

of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messenger, and the others transmitting letters through those persons who are sent by thee, that thou mayest be glorified by a work

Literally, “an eternal work.”

Literally, “name desired by me.”

Amen. Grace [be with you]. Fare ye well in the Lord.

Introductory Note to the Syriac Version of the Ignatian Epistles

When the Syriac version of the Ignatian Epistles was introduced to the English world in 1845, by Mr. Cureton, the greatest satisfaction was expressed by many, who thought the inveterate controversy about to be settled. Lord Russell made the learned divine a canon of Westminster Abbey, and the critical Chevalier Bunsen

See the extraordinary passage and note in his Hippolytus , vol. i. p. 58, etc.

committed himself as its patron. To the credit of the learned, in general, the work was gratefully received, and studied with scientific conscientiousness by Lightfoot and others. The literature of this period is valuable; and the result is decisive as to the Curetonian versions at least, which are fragmentary and abridged, and yet they are a valuable contribution to the study of the whole case.

The following is the original Introductory Notice :—

Some account of the discovery of the Syriac version of the Ignatian Epistles has been already given. We have simply to add here a brief description of the mss. from which the Syriac text has been printed. That which is named α by Cureton, contains only the Epistle to Polycarp, and exhibits the text of that Epistle which, after him, we have followed. He fixes its age somewhere in the first half of the sixth century, or before the year 550. The second ms. , which Cureton refers to as β , is assigned by him to the seventh or eighth century. It contains the three Epistles of Ignatius, and furnishes the text here followed in the Epistles to the Ephesians and Romans. The third ms. , which Cureton quotes as γ , has no date, but, as he tells us, “belonged to the collection acquired by Moses of Nisibis in a.d. 931, and was written apparently about three or four centuries earlier.” It contains the three Epistles to Polycarp, the Ephesians, and the Romans. The text of all these mss. is in several passages manifestly corrupt, and the translators appear at times to have mistaken the meaning of the Greek original.

[N.B.—Bunsen is forced to allow the fact that the discovery of the lost work of Hippolytus “throws new light on an obscure point of the Ignatian controversy,” i.e., the Sige in the Epistle to the Magnesians (cap. viii.); but his treatment of the matter is unworthy of a candid scholar.]

The Epistle of Ignatius to Polycarp
The inscription varies in each of the three Syriac mss. , being in the first, “The Epistle of my lord Ignatius, the bishop;” in the second, “The Epistle of Ignatius;” and in the third, “The Epistle of Ignatius, bishop of Antioch.”

Ignatius, who is [also called] Theophorus, to Polycarp, bishop of Smyrna, or rather, who has as his own bishop God the Father, and our Lord Jesus Christ: [wishes] abundance of happiness.

Chapter I.

Because thy mind is acceptable to me, inasmuch as it is established in God, as on a rock which is immoveable, I glorify God the more exceedingly that I have been counted worthy of [seeing] thy face, which I longed after in God. Now I beseech thee, by the grace with which thou art clothed, to add [speed] to thy course, and that thou ever pray for all men that they may be saved, and that thou demand

For “vindicate thy place” in the Greek.

things which are befitting, with all assiduity both of the flesh and spirit. Be studious of unity, than which nothing is more precious. Bear with all men, even as our Lord beareth with thee. Show patience

Literally, “draw out thy spirit.”

with all men in love, as [indeed] thou doest. Be stedfast in prayer. Ask for more understanding than that which thou [already] hast. Be watchful, as possessing a spirit which sleepeth not. Speak with every man according to the will of God. Bear the infirmities of all men as a perfect athlete; for where the labour is great, the gain is also great.

Chapter II.

If thou lovest the good disciples only, thou hast no grace; [but] rather subdue those that are evil by gentleness. All [sorts of] wounds are not healed by the same medicine. Mitigate [the pain of] cutting

Cureton observes, as one alternative here, that “the Syrian translator seems to have read παράξυσμα for παροξυσμούς .”

by tenderness. Be wise as the serpent in everything, and innocent, with respect to those things which are requisite, even as the dove. For this reason thou art [composed] of both flesh and spirit, that thou mayest entice

Or, “flatter,” probably meaning to “deal gently with.”

those things which are visible before thy face, and mayest ask, as to those which are concealed from thee, that they [too] may be revealed to thee, in order that thou be deficient in nothing, and mayest abound in all gifts. The time demands, even as a pilot does a ship, and as one who stands exposed to the tempest does a haven, that thou shouldst be worthy of God. Be thou watchful as an athlete of God. That which is promised to us is life eternal, which cannot be corrupted, of which things thou art also persuaded. In everything I will be instead

Thus the Syriac renders ἀντίψυχον in the Greek.

of thy soul, and my bonds which thou hast loved.

Chapter III.

Let not those who seem to be somewhat, and teach strange doctrines, strike thee with apprehension; but stand thou in the truth, as an athlete

The Greek has ἄκμων , “an anvil.”

who is smitten, for it is [the part] of a great athlete to be smitten, and [yet] conquer. More especially is it fitting that we should bear everything for the sake of God, that He also may bear us. Be [still] more diligent than thou yet art. Be discerning of the times. Look for Him that is above the times, Him who has no times, Him who is invisible, Him who for our sakes became visible, Him who is impalpable, Him who is impassible, Him who for our sakes suffered, Him who endured everything in every form for our sakes.

Chapter IV.

Let not the widows be overlooked; on account of

The Greek has μετά , “after.”

our Lord be thou their guardian, and let nothing be done without thy will; also do thou nothing without the will of God, as indeed thou doest not. Stand rightly. Let there be frequent

Or, “constant,” “regular.”

assemblies: ask every man [to them] by his name. Despise not slaves, either male or female; but neither let them be contemptuous, but let them labour the more as for the glory of God, that they may be counted worthy of a more precious freedom, which is of God. Let them not desire to be set free out of the common [fund], lest they be found the slaves of lust.

Chapter V.

Flee wicked arts; but all the more discourse regarding them. Speak to my sisters, that they love in our Lord, and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge my brethren in the name of our Lord Jesus Christ, that they love their wives, as our Lord His Church. If any man is able in power to continue in purity,

i.e., “in celibacy.”

to the honour of the flesh of our Lord, let him continue so without boasting; if he boasts, he is undone; if he become known apart from the bishop, he has destroyed himself.

Or, “corrupted himself.”

It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let everything, therefore, be [done] for the honour of God.

Chapter VI.

Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons; with them may I have a portion in the presence of God! Labour together with one another, act as athletes

Literally, “make the contest.”

together, run together, suffer together, sleep together, rise together. As stewards of God, and of His household,

Literally, “sons of His house.”

and His servants, please Him and serve Him, that ye may receive from Him the wages [promised]. Let none of you be rebellious. Let your baptism be to you as armour, and faith as a spear, and love as a helmet, and patience as a panoply. Let your treasures be your good works, that ye may receive the gift of God, as is just. Let your spirit be long-suffering towards each other with meekness, even as God [is] toward you. As for me, I rejoice in you at all times.

Chapter VII.

The Christian has not power over himself, but is [ever] ready to be subject to God.

These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.

Chapter VIII.

I salute him who is reckoned worthy to go to Antioch in my stead, as I commanded thee.

These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.

The Second Epistle of Ignatius to the Ephesians
Another inscription is, “Epistle the Second, which is to the Ephesians.”

Ignatius, who is [also called] Theophorus, to the Church which is blessed in the greatness of God the Father, and perfected; to her who was selected

Literally, “separated.”

from eternity, that she might be at all times for glory, which abideth, and is unchangeable, and is perfected and chosen in the purpose of truth by the will of the Father of Jesus Christ our God; to her who is worthy of happiness; to her who is at Ephesus, in Jesus Christ, in joy which is unblameable: [wishes] abundance of happiness.

Chapter I.

Inasmuch as your name, which is greatly beloved, is acceptable to me in God, [your name] which ye have acquired by nature, through a right and just will, and also by the faith and love of Jesus Christ our Saviour, and ye are imitators of God, and are fervent in the blood of God, and have speedily completed a work congenial to you; [for] when ye heard that I was bound,

Literally, “bound from actions.”

so as to be able to do nothing for the sake of the common name and hope (and I hope, through your prayers, that I may be devoured by beasts at Rome, so that by means of this of which I have been accounted worthy, I may be endowed with strength to be a disciple of God), ye were diligent to come and see me. Seeing, then, that we have become acquainted with your multitude

Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.

in the name of God, by Onesimus, who is your bishop, in love which is unutterable, whom I pray that ye love in Jesus Christ our Lord, and that all of you imitate his example,

Literally, “be in his image.”

for blessed is He who has given you such a bishop, even as ye deserve [to have].

There is no Apodosis, unless it be found in what follows.

Chapter III.
The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.

But inasmuch as love does not permit me to be silent in regard to you, on this account I have been forward to entreat of you that ye would be diligent in the will of God.

Chapter VIII.
Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.

For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication

Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4 , but the meaning is doubtful.

on account of you, Ephesians, a Church which is renowned in all ages. For those who are carnal are not able to do spiritual things, nor those that are spiritual carnal things; in like manner as neither can faith [do] those things which are foreign to faith, nor want of faith [do] what belongs to faith. For those things which ye have done in the flesh, even these are spiritual, because ye have done everything in Jesus Christ.

Chapter IX.

And ye are prepared for the building of God the Father, and ye are raised up on high by the instrument of Jesus Christ, which is the cross; and ye are drawn by the rope, which is the Holy Spirit; and your pulley is your faith, and your love is the way which leadeth up on high to God.

Chapter X.

Pray for all men; for there is hope of repentance for them, that they may be counted worthy of God. By your works especially let them be instructed. Against their harsh words be ye conciliatory, by meekness of mind and gentleness. Against their blasphemies do ye give yourselves to prayer; and against their error be ye armed with faith. Against their fierceness be ye peaceful and quiet, and be ye not astounded by them. Let us, then, be imitators of our Lord in meekness, and strive who shall more especially be injured, and oppressed, and defrauded.

Chapter XIV.
Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented.

The work is not of promise,

The meaning seems to be that mere profession, without continuous practice, is nothing.

unless a man be found in the power of faith, even to the end.

Chapter XV.

It is better that a man should be silent while he is something, than that he should be talking when he is not; that by those things which he speaks he should act, and by those things of which he is silent he should be known.

Chapter XVIII.
Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.

My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life.

Chapter XIX.

There was concealed from the ruler of this world the virginity of Mary and the birth of our Lord, and the three renowned mysteries

Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.

which were done in the tranquillity of God from the star. And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God.

Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac. [N.B.—See spurious Epistle to Philippians, cap. 4, infra . This concealment from Satan of the mystery of the incarnation is the explanation, according to the Fathers, of his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, “ ne subtilis ille diaboli oculus magnum hoc pietatis deprehenderet sacramentum ” (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own purpose, and then prompted the outcry, Come down from the cross , to defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St. Luke iv. 34 , where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).]

The Third Epistle of the Same St. Ignatius
Another inscription is, “The Third Epistle.”

Ignatius, who is [also called] Theophorus, to the Church which has received grace through the greatness of the Father Most High; to her who presideth in the place of the region of the Romans, who is worthy of God, and worthy of life, and happiness, and praise, and remembrance, and is worthy of prosperity, and presideth in love, and is perfected in the law of Christ unblameable: [wishes] abundance of peace.

Chapter I.

From of old have I prayed to God, that I might be counted worthy to behold your faces which are worthy of God: now, therefore, being bound in Jesus Christ, I hope to meet you and salute you, if it be the will [of God] that I should be accounted worthy to the end. For the beginning is well arranged, if I be counted worthy to attain to the end, that I may receive my portion, without hindrance, through suffering. For I am in fear of your love, lest it should injure me. As to you, indeed, it is easy for you to do whatsoever ye wish; but as to me, it is difficult for me to be accounted worthy of God, if indeed ye spare me not.

Chapter II.

For there is no other time such as this, that I should be accounted worthy of God; neither will ye, if ye be silent, [ever] be found in a better work than this. If ye let me alone, I shall be the word of God; but if ye love my flesh, again am I [only] to myself a voice. Ye cannot give me anything more precious than this, that I should be sacrificed to God, while the altar is ready; that ye may be in one concord in love, and may praise God the Father through Jesus Christ our Lord, because He has deemed a bishop worthy to be God’s, having called him from the east to the west. It is good that I should set from the world in God, that I may rise in Him to life.

Literally, “in life.”

Chapter III.

Ye have never envied any man. Ye have taught others. Only pray ye for strength to be given to me from within and from without, that I may not only speak, but also may be willing, and that I may not merely be called a Christian, but also may be found to be [one]; for if I am found to be [so], I may then also be called [so]. Then [indeed] shall I be faithful, when I am no longer seen in the world. For there is nothing visible that is good. The work is not [a matter

The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.

] of persuasion; but Christianity is great when the world hateth it.

Chapter IV.

I write to all the Churches, and declare to all men, that I willingly die for the sake of God, if so be that ye hinder me not. I entreat of you not to be [affected] towards me with a love which is unseasonable. Leave me to become [the prey of] the beasts, that by their means I may be accounted worthy of God. I am the wheat of God, and by the teeth of the beasts I shall be ground,

Literally, “I am ground.”

that I may be found the pure bread of God. Provoke ye greatly

Literally, “with provoking, provoke.”

the wild beasts, that they may be for me a grave, and may leave nothing of my body, in order that, when I have fallen asleep, I may not be a burden upon any one. Then shall I be in truth a disciple of Jesus Christ, when the world seeth not even my body. Entreat of our Lord in my behalf, that through these instruments I may be found a sacrifice to God. I do not, like Peter and Paul, issue orders unto you. They are

Literally, “they are who are.”

apostles, but I am one condemned; they indeed are free, but I am a slave, even until now. But if I suffer, I shall be the freed-man of Jesus Christ, and I shall rise in Him from the dead, free. And now being in bonds, I learn to desire nothing.

Chapter V.

From Syria, and even unto Rome, I am cast among wild beasts, by sea and by land, by night and by day, being bound between ten leopards, which are the band of soldiers, who, even when I do good to them, all the more do evil unto me. I, however, am the rather instructed by their injurious treatment;

Literally, “by their injury.”

but not on this account am I justified to myself. I rejoice in the beasts which are prepared for me, and I pray that they may in haste be found for me; and I will provoke them speedily to devour me, and not be as those which are afraid of some other men,

Literally, “and not as that which is afraid of some other men.” So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius ( Hist. Eccl. , v. 1.).

and will not approach them: even should they not be willing to approach me, I will go with violence against them. Know me from myself what is expedient for me.

Cureton renders interrogatively, “What is expedient for me?” and remarks that “the meaning of the Syriac appears to be, ‘I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.’ ”

Let no one

Literally, “nothing.”

envy me of those things which are seen and which are not seen, that I should be accounted worthy of Jesus Christ. Fire, and the cross, and the beasts that are prepared, cutting off of the limbs, and scattering of the bones, and crushing of the whole body, harsh torments of the devil—let these come upon me, but

Literally, “and.”

only let me be accounted worthy of Jesus Christ.

Chapter VI.

The pains of the birth stand over against me.

The Latin version translates the Greek here, “He adds gain to me.”

Chapter VII.

And my love is crucified, and there is no fire in me for another love. I do not desire the food of corruption, neither the lusts of this world. I seek the bread of God, which is the flesh of Jesus Christ; and I seek His blood, a drink which is love incorruptible.

Chapter IX.
Chap. viii. of the Greek is entirely omitted in the Syriac.

My spirit saluteth you, and the love of the Churches which received me as the name of Jesus Christ; for those also who were near to [my] way in the flesh, preceded me in every city.

The following passage is not found in this Epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, "to give a fiar colour to the fabrication by introducing a part of the genuine writing of Ignatius; while Hefele asserts that it is bound by the “closest connection” to the preceding chapter in the Epistle to the Trallians.

[Now therefore, being about to arrive shortly in Rome, I know many things in God; but I keep myself within measure, that I may not perish through boasting: for now it is needful for me to fear the more, and not pay regard to those who puff me up. For they who say such things to me scourge me; for I desire to suffer, but I do not know if I am worthy. For zeal is not visible to many, but with me it has war. I have need, therefore, of meekness, by which the prince of this world is destroyed. I am able to write to you of heavenly things, but I fear lest I should do you an injury. Know me from myself. For I am cautious lest ye should not be able to receive [such knowledge], and should be perplexed. For even I, not because I am in bonds, and am able to know heavenly things, and the places of angels, and the stations of the powers that are seen and that are not seen, am on this account a disciple; for I am far short of the perfection which is worthy of God.] Be ye perfectly strong

Or, as in the Greek, “Fare ye well, to the end.”

in the patience of Jesus Christ our God.

Here end the three Epistles of Ignatius, bishop and martyr.

[N.B.—The aphoristic genius of Ignatius seems to be felt by his Syrian abbreviator, who reduces whole chapters to mere maxims.]

Introductory Note to the Spurious Epistles of Ignatius

To the following introductory note of the translators nothing need be prefixed, except a grateful acknowledgment of the value of their labours and of their good judgment in giving us even these spurious writings for purposes of comparison. They have thus placed the materials for a complete understanding of the whole subject, before students who have a mind to subject it to a thorough and candid examination.

The following is the original Introductory Notice :—

We formerly stated that eight out of the fifteen Epistles bearing the name of Ignatius are now universally admitted to be spurious. None of them are quoted or referred to by any ancient writer previous to the sixth century. The style, moreover, in which they are written, so different from that of the other Ignatian letters, and allusions which they contain to heresies and ecclesiastical arrangements of a much later date than that of their professed author, render it perfectly certain that they are not the authentic production of the illustrious bishop of Antioch.

We cannot tell when or by whom these Epistles were fabricated. They have been thought to betray the same hand as the longer and interpolated form of the seven Epistles which are generally regarded as genuine. And some have conceived that the writer who gave forth to the world the Apostolic Constitutions under the name of Clement, was probably the author of these letters falsely ascribed to Ignatius, as well as of the longer recension of the seven Epistles which are mentioned by Eusebius.

It was a considerable time before editors in modern times began to discriminate between the true and the false in the writings attributed to Ignatius. The letters first published under his name were those three which exist only in Latin. These came forth in 1495 at Paris, being appended to a life of Becket, Archbishop of Canterbury. Some three years later, eleven Epistles, comprising those mentioned by Eusebius, and four others, were published in Latin, and passed through four or five editions. In 1536, the whole of the professedly Ignatian letters were published at Cologne in a Latin version; and this collection also passed through several editions. It was not till 1557 that the Ignatian Epistles appeared for the first time in Greek at Dillingen. After this date many editions came forth, in which the probably genuine were still mixed up with the certainly spurious, the three Latin letters, only being rejected as destitute of authority. Vedelius of Geneva first made the distinction which is now universally accepted, in an edition of these Epistles which he published in 1623; and he was followed by Archbishop Usher and others, who entered more fully into that critical examination of these writings which has been continued down even to our own day.

The reader will have no difficulty in detecting the internal grounds on which these eight letters are set aside as spurious. The difference of style from the other Ignatian writings will strike him even in perusing the English version which we have given, while it is of course much more marked in the original. And other decisive proofs present themselves in every one of the Epistles. In that to the Tarsians there is found a plain allusion to the Sabellian heresy, which did not arise till after the middle of the third century. In the Epistle to the Antiochians there is an enumeration of various Church officers, who were certainly unknown at the period when Ignatius lived. The Epistle to Hero plainly alludes to Manichæan errors, and could not therefore have been written before the third century. There are equally decisive proofs of spuriousness to be found in the Epistle to the Philippians, such as the references it contains to the Patripassian heresy originated by Praxeas in the latter part of the second century, and the ecclesiastical feasts, etc., of which it makes mention. The letter to Maria Cassobolita is of a very peculiar style, utterly alien from that of the other Epistles ascribed to Ignatius. And it is sufficient simply to glance at the short Epistles to St. John and the Virgin Mary, in order to see that they carry the stamp of imposture on their front; and, indeed, no sooner were they published than by almost universal consent they were rejected.

But though the additional Ignatian letters here given are confessedly spurious, we have thought it not improper to present them to the English reader in an appendix to our first volume.

[Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions, ideas and fancies of their date; and often they enable us to identify the origin of corruptions. Even interpolations prove what later partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence in favour of their assumptions.]

We have done so, because they have been so closely connected with the name of the bishop of Antioch, and also because they are in themselves not destitute of interest. We have, moreover, the satisfaction of thus placing for the first time within the reach of one acquainted only with our language, all the materials that have entered into the protracted agitation of the famous Ignatian controversy.

The Epistle of Ignatius to the Tarsians

Ignatius, who is also called Theophorus, to the Church which is at Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and worthy of love: Mercy and peace from God the Father, and the Lord Jesus Christ, be ever multiplied.

Chapter I.—His own sufferings: exhortation to stedfastness.

From Syria even unto Rome I fight with beasts: not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships “move me, neither count I my life dear unto myself,”

Acts xx. 24 .

in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword, or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: “stand fast in the faith,”

1 Cor. xvi. 13 .

and be ye steadfast, “for the just shall live by faith;”

Hab. ii. 4 ; Gal. iii. 11 .

be ye unwavering, for “the Lord causes those to dwell in a house who are of one and the same character.”

Ps. lxviii. 7 (after the LXX).

Chapter II.—Cautions against false doctrine.

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only

Some omit this.

] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son of the Creator, and others that He is Himself God over all.

That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father.

Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us.

The translation is here somewhat doubtful.

But ye have not “given place by subjection to them, no, not for one hour.”

Gal. ii. 5 .

For ye are the fellow-citizens as well as the disciples of Paul, who “fully preached the Gospel from Jerusalem, and round about unto Illyricum,”

Rom. xv. 19 .

and bare about “the marks of Christ” in his flesh.

Gal. vi. 17 .

Chapter III.—The true doctrine respecting Christ.

Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, “God forbid that I should glory, save in the cross of the Lord Jesus.”

Gal. vi. 14 .

And He really suffered, and died, and rose again. For says [Paul], “If Christ should become passible, and should be the first to rise again from the dead.”

Acts xxvi. 23 (somewhat inaccurately rendered in English version).

And again, “In that He died, He died unto sin once: but in that He liveth, He liveth unto God.”

Rom. vi. 10 .

Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth,] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.

Chapter IV.—Continuation.

And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was “the first-born of every creature,”

Col. i. 15 .

and God the Word, who also created all things. For says the apostle, “There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things.”

1 Cor. viii. 6 .

And again, “For there is one God, and one Mediator between God and man, the man Christ Jesus;”

1 Tim. ii. 5 .

and, “By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist.”

Col. i. 16, 17 .

Chapter V.—Refutation of the previously mentioned errors.

And that He Himself is not God over all, and the Father, but His Son, He [shows when He] says, “I ascend unto my Father and your Father, and to my God and your God.”

John xx. 17 .

And again, “When all things shall be subdued unto Him, then shall He also Himself be subject unto Him that put all things under Him, that God may be all in all.”

1 Cor. xv. 28 .

Wherefore it is one [Person] who put all things under, and who is all in all, and another [Person] to whom they were subdued, who also Himself, along with all other things, becomes subject [to the former].

Chapter VI.—Continuation.

Nor is He a mere man, by whom and in whom all things were made; for “all things were made by Him.”

John i. 3 .

“When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily.”

Prov. viii. 27, 30 .

And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?”

Ps. cx. 1 .

And how, again, could such an one declare: “Before Abraham was, I am?”

John viii. 58 .

And, “Glorify Me with Thy glory which I had before the world was?”

John xvii. 5 .

What man could ever say, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me?”

John vi. 38 .

And of what man could it be said, “He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not?”

John i. 9, 10, 11 .

How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For “in the beginning was the Word, and the Word was with God,

John i. 1 .

and the Word was God.”

Some insert here John i. 3 .

And in another place, “The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me.”

Prov. viii. 22, 23, 25 .

Chapter VII.—Continuation.

And that our bodies are to rise again, He shows when He says, “Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live.”

John v. 25, 28 .

And [says] the apostle, “For this corruptible must put on incorruption, and this mortal must put on immortality.”

1 Cor. xv. 53 .

And that we must live soberly and righteously, he [shows when he] says again, “Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God.”

1 Cor. vi. 9 .

And again, “If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die.”

1 Cor. xv. 13, 14, 17, 18, 19, 32 .

But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indulging

Literally, “coming also to the appetite of those things after eating.” The text is doubtful.

such appetites as follow after eating? For they are unacquainted with any intelligence moving within them.

Chapter VIII.—Exhortations to holiness and good order.

May I have joy of you in the Lord! Be ye sober. Lay aside, every one of you, all malice and beast-like fury, evil-speaking, calumny, filthy speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice, vainglory, envy, and everything akin to these. “But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof.”

Rom. xiii. 14 .

Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually!

Chapter IX.—Exhortations to the discharge of relative duties.

Ye husbands, love your wives; and ye wives, your husbands. Ye children, reverence your parents. Ye parents, “bring up your children in the nurture and admonition of the Lord.”

Eph. vi. 4 .

Honour those [who continue] in virginity, as the priestesses of Christ; and the widows [that persevere] in gravity of behaviour, as the altar of God. Ye servants, wait upon your masters with [respectful] fear. Ye masters, issue orders to your servants with tenderness. Let no one among you be idle; for idleness is the mother of want. I do not enjoin these things as being a person of any consequence, although I am in bonds [for Christ]; but as a brother, I put you in mind of them. The Lord be with you!

Chapter X.—Salutations.

May I enjoy your prayers! Pray ye that I may attain to Jesus. I commend unto you the Church which is at Antioch. The Churches of Philippi,

Literally, “of the Philippians.”

whence also I write to you, salute you. Philo, your deacon, to whom also I give thanks as one who has zealously ministered to me in all things, salutes you. Agathopus, the deacon from Syria, who follows me in Christ, salutes you. “Salute ye one another with a holy kiss.”

1 Pet. v. 14 .

I salute you all, both male and female, who are in Christ. Fare ye well in body, and soul, and in one Spirit; and do not ye forget me. The Lord be with you!

The Epistle of Ignatius to the Antiochians

Ignatius, who is also called Theophorus, to the Church sojourning in Syria, which has obtained mercy from God, and been elected by Christ, and which first

Comp. Acts xi. 26 .

received the name Christ, [wishes] happiness in God the Father, and the Lord Jesus Christ.

Chapter I.—Cautions against error.

The Lord has rendered my bonds light and easy since I learnt that you are in peace, that you live in all harmony both of the flesh and spirit. “I therefore, the prisoner of the Lord,

Literally, “in the Lord.”

beseech you, that ye walk worthy of the vocation wherewith ye are called,”

Eph. iv. 1 .

guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them; but that ye give heed to the doctrine of the apostles, and believe both the law and the prophets: that ye reject every Jewish and Gentile error, and neither introduce a multiplicity of gods, nor yet deny Christ under the pretence of [maintaining] the unity of God.

Chapter II.—The true doctrine respecting God and Christ.

For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,”

Deut. vi. 4 ; Mark xii. 29 .

and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”

Gen. xix. 24 .

And again, “And God

The ms. has “Lord.”

said, Let Us make man after our image: and so God made man, after the image of God made He him.”

Gen. i. 26, 27 .

And further, “In the image of God made He man.”

Gen. v. 1 , Gen. ix. 6 .

And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”

Deut. xviii. 15 ; Acts iii. 22 , Acts vii. 37 .

Chapter III.—The same continued.

The prophets also, when they speak as in the person of God, [saying,] “I am God, the first [of beings], and I am also the last,

Literally, “after these things.”

and besides Me there is no God,”

Isa. xliv. 6 .

concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”

Isa. ix. 6 .

And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”

Isa. vii. 14 ; Matt. i. 23 .

And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”

Isa. liii. 7 ; Jer. xi. 19 .

Chapter IV.—Continuation.

The Evangelists, too, when they declared that the one Father was “the only true God,”

John xvii. 3 .

did not omit what concerned our Lord, but wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.”

John i. 1 .

And concerning the incarnation: “The Word,” says [the Scripture], “became flesh, and dwelt among us.”

John i. 14 .

And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.”

Matt. i. 1 .

And those very apostles, who said “that there is one God,”

1 Cor. viii. 4, 6 ; Gal. iii. 20 .

said also that “there is one Mediator between God and men.”

Eph. iv. 5, 6 ; 1 Tim. ii. 5 .

Nor were they ashamed of the incarnation and the passion. For what says [one]? “The man Christ Jesus, who gave Himself”

1 Tim. ii. 5 .

for the life and salvation of the world.

Chapter V.—Denunciation of false teachers.

Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil,

Comp. John vi. 70 . Some read, “the son of the devil.”

and an enemy of all righteousness. He also that confesseth Christ, yet not as the Son of the Maker of the world, but of some other unknown

Or, “that cannot be known.”

being, different from Him whom the law and the prophets have proclaimed, this man is an instrument of the devil. And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist.

Comp. 1 John ii. 22 , 1 John iv. 3 ; 2 John 7 .

Moreover, he who affirms Christ to be a mere man is accursed, according to the [declaration of the] prophet,

Jer. xvii. 5 .

since he puts not his trust in God, but in man. Wherefore also he is unfruitful, like the wild myrtle-tree.

Chapter VI.—Renewed cautions.

These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those “enemies of the cross of Christ, whose end is destruction, whose glory is in their shame.”

Phil. iii. 18, 19 .

Beware of those “dumb dogs,” those trailing serpents, those scaly

The text is here doubtful.

dragons, those asps, and basilisks, and scorpions. For these are subtle wolves,

Literally, “fox-like thoes,” lynxes being perhaps intended.

and apes that mimic the appearance of men.

Chapter VII.—Exhortation to consistency of conduct.

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias,

Some think that this is the same person as the Euodias referred to by St. Paul, Phil. iv. 2 ; but, as appears from the Greek (ver. 3, αἵτινες ), the two persons there mentioned were women .

your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.”

1 Cor. xvi. 22 .

Be ye followers of me.

Comp. 1 Cor. iv. 16 .

My soul be for yours, when I attain to Jesus. Remember my bonds.

Comp. Col. iv. 18 .

Chapter VIII.—Exhortations to the presbyters and others.

Ye presbyters, “feed the flock which is among you,”

1 Pet. v. 2 .

till God shall show who is to hold the rule over you. For “I am now ready to be offered,”

2 Tim. iv. 6 .

that I “may win Christ.”

Phil. iii. 8 .

Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

Chapter IX.—Duties of husbands, wives, parents, and children.

Let the husbands love their wives, remembering that, at the creation, one woman, and not many, was given to one man. Let the wives honour their husbands, as their own flesh; and let them not presume to address them by their names.

Comp. 1 Pet. iii. 6 .

Let them also be chaste, reckoning their husbands as their only partners, to whom indeed they have been united according to the will of God. Ye parents, impart a holy training to your children. Ye children, “honour your parents, that it may be well with you.”

Eph. vi. 1, 3 .

Chapter X.—Duties of masters and servants.

Ye masters, do not treat your servants with haughtiness, but imitate patient Job, who declares, “I did not despise

Literally, “If I did despise.”

the cause

Or, “judgment.”

of my man-servant, or of my maid-servant, when they contended with me. For what in that case shall I do when the Lord makes an inquisition regarding me?”

Job xxxi. 13, 14 .

And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves.

Chapter XI.—Inculcation of various moral duties.

Let no one addicted to idleness eat,

Comp. 2 Thess. iii. 10 .

lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy “be not so much as named among you.”

Eph. v. 3 .

Let not the widows live a life of pleasure, lest they wax wanton against the word.

1 Tim. v. 6, 11 .

Be subject to Cæsar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them.

Chapter XII.—Salutations.

I salute the holy presbytery. I salute the sacred deacons, and that person most dear to me,

Literally, “the name desirable to me,” referring to Hero the deacon.

whom may I behold, through the Holy Spirit, occupying my place when I shall attain to Christ. My soul be in place of his. I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers,

A class of persons connected with the Church, whose duty it was to bury the bodies of the martyrs and others.

the exorcists, the confessors.

Such as voluntarily confessed Christ before Gentile rulers.

I salute the keepers of the holy gates, the deaconesses in Christ. I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus.

Some insert here a clause referring to widows .

I salute the people of the Lord, from the smallest to the greatest, and all my sisters in the Lord.

Chapter XIII.—Salutations continued.

I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas,

Or, as some read, “Demas.”

the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, “Salute one another with a holy kiss.”

2 Cor. xiii. 12 .

Chapter XIV.—Conclusion.

I write this letter to you from Philippi. May He who is alone unbegotten, keep you stedfast both in the spirit and in the flesh, through Him who was begotten before time

Literally, “before ages.”

began! And may I behold you in the kingdom of Christ! I salute him who is to bear rule over you in my stead: may I have joy of him in the Lord! Fare ye well in God, and in Christ, being enlightened by the Holy Spirit.

The Epistle of Ignatius to Hero, a Deacon of Antioch

Ignatius, who is also called Theophorus, to Hero, the deacon of Christ, and the servant of God, a man honoured by God, and most dearly loved as well as esteemed, who carries Christ and the Spirit within him, and who is mine own son in faith and love: Grace, mercy, and peace from Almighty God, and from Christ Jesus our Lord, His only-begotten Son, “who gave Himself for our sins, that He might deliver us from the present evil world,”

Gal. i. 4 .

and preserve us unto His heavenly kingdom.

Chapter I.—Exhortations to earnestness and moderation.

I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that “thou mayest fulfil the law of Christ.”

Gal. vi. 2 .

Devote

Literally, “having leisure for.”

thyself to fasting and prayer, but not beyond measure, lest thou destroy thyself

Literally, “cast thyself down.”

thereby. Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.”

Isa. i. 19 .

And again, “Ye shall eat flesh even as herbs.”

Gen. ix. 3 .

And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.”

Ps. civ. 15 .

But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”

Eccl. ii. 25 (after LXX.); Zech. ix. 17 .

Give attention to reading,

Comp. 1 Tim. iv. 13 .

that thou mayest not only thyself know the laws, but mayest also explain them to others, as the earnest servant

Literally, “athlete.”

of God. “No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and if a man also strive for masteries, yet is he not crowned except he strive lawfully.”

2 Tim. ii. 4 .

I that am in bonds pray that my soul may be in place of yours.

Chapter II.—Cautions against false teachers.

Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep’s clothing,

Comp. Matt. vii. 15 .

labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. “Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned,”

1 Cor. xiii. 2 .

let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.

Chapter III.—Exhortations as to ecclesiastical duties.

“Honour widows that are widows indeed.”

1 Tim. v. 3 .

Be the friend of orphans; for God is “the Father of the fatherless, and the Judge of the widows.”

Ps. lxviii. 5 .

Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,

The term ἱερουργέω , which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament ( Rom. xv. 16 ) where it is translated in our English version simply “ministering.” Etymologically, it means “to act as a priest,” and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning “to offer sacrifice.” [The whole passage in the Epistle to the Romans, where this word occurs may be compared (original Greek) with Mal. i. 11 , Heb. v. 1 , etc.]

ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings

Specifically, assemblies for the celebration of the Lord’s Supper.

[of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.”

1 Tim. iv. 12 .

Chapter IV.—Servants and women are not to be despised.

Be not ashamed of servants, for we possess the same nature in common with them. Do not hold women in abomination, for they have given thee birth, and brought thee up. It is fitting, therefore, to love those that were the authors of our birth (but only in the Lord), inasmuch as a man can produce no children without a woman. It is right, therefore, that we should honour those who have had a part in giving us birth. “Neither is the man without the woman, nor the woman without the man,”

1 Cor. xi. 11 .

except in the case of those who were first formed. For the body of Adam was made out of the four elements, and that of Eve out of the side of Adam. And, indeed, the altogether peculiar birth of the Lord was of a virgin alone. [This took place] not as if the lawful union [of man and wife] were abominable, but such a kind of birth was fitting to God. For it became the Creator not to make use of the ordinary method of generation, but of one that was singular and strange, as being the Creator.

Chapter V.—Various relative duties.

Flee from haughtiness, “for the Lord resisteth the proud.”

Jas. iv. 6 ; 1 Pet. v. 5 .

Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.”

Ps. v. 6 .

Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering,

Prov. xiv. 29 .

that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For “by alms and fidelity sins are purged away.”

Prov. xv. 27 (after LXX.: Prov. xvi. 6 in English version)

Chapter VI—Exhortations to purity and caution.

Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; “but let him that glorieth, glory in the Lord.”

1 Cor. i. 31 ; 2 Cor. x. 17 .

May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and “he that is hasty to believe is light of heart.”

Sirach xix. 4 .

Chapter VII.—Solemn charge to Hero, as future bishop of Antioch.

Keep God in remembrance, and thou shalt never sin. Be not double-minded

Comp. Jas. i. 6, 8 .

in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore,

Comp. Epistle to the Antiochians, chap. xii.

to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself unworthy of those things which have been shown by God [to me] concerning thee. I hand over to thee the Church of Antioch. I have commended you to Polycarp in the Lord Jesus Christ.

Chapter VIII.—Salutations.

The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons, of whom may I have joy in Christ, both in the flesh and in the spirit. Salute the people of the Lord, from the smallest to the greatest, every one by name; whom I commit to thee as Moses did [the Israelites] to Joshua, who was their leader after him. And do not reckon this which I have said presumptuous on my part; for although we are not such as they were, yet we at least pray that we may be so, since indeed we are the children of Abraham. Be strong, therefore, O Hero, like a hero, and like a man. For from henceforth thou shalt lead

Comp. Deut. xxxi. 7, 23 .

in and out the people of the Lord that are in Antioch, and so “the congregation of the Lord shall not be as sheep which have no shepherd.”

Num. xxvii. 17 .

Chapter IX.—Concluding salutations and instructions.

Salute Cassian, my host, and his most serious-minded partner in life, and their very dear children, to whom may “God grant that they find mercy of the Lord in that day,”

2 Tim. i. 18 .

on account of their ministrations to us, whom also I commend to thee in Christ. Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also “the Church which is in her house.”

Col. iv. 15 .

May my soul be in place of hers: she is the very pattern of pious women. May the Father of Christ, by His only-begotten Son, preserve thee in good health, and of high repute in all things, to a very old age, for the benefit of the Church of God! Farewell in the Lord, and pray thou that I may be perfected.

The Epistle of Ignatius to the Philippians

Ignatius, who is also called Theophorus, to the Church of God which is at Philippi, which has obtained mercy in faith, and patience, and love unfeigned: Mercy and peace from God the Father, and the Lord Jesus Christ, “who is the Saviour of all men, specially of them that believe.”

1 Tim. iv. 10 .

Chapter I.—Reason for writing the epistle.

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren,

Literally, “to your brother-loving spiritual love according to God.”

to put you in remembrance of your Christian course,

Literally, “course in Christ.”

“that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,”

1 Cor. i. 10 ; Phil. ii. 2 , Phil. iii. 16 .

as Paul admonished you. For if there is one God of the universe, the Father of Christ, “of whom are all things;”

1 Cor. viii. 6 .

and one Lord Jesus Christ, our [Lord], “by whom are all things;”

1 Cor. viii. 6 .

and also one Holy Spirit, who wrought

1 Cor. xii. 11 .

in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord;

Literally, “which is given unto the death of the Lord.”

and also one elect Church; there ought likewise to be but one faith in respect to Christ. For “there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all.”

Eph. iv. 5 .

Chapter II.—Unity of the three divine persons.

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For “the Lord thy God,” saith [the Scripture], “is one Lord.”

Deut. vi. 4 ; Mark xii. 29 .

And again, “Hath not one God created us? Have we not all one Father?

Mal. ii. 10 .

And there is also one Son, God the Word. For “the only-begotten Son,” saith [the Scripture], “who is in the bosom of the Father.”

John i. 18 .

And again, “One Lord Jesus Christ.”

1 Cor. viii. 6 .

And in another place, “What is His name, or what His Son’s name, that we may know?”

Prov. xxx. 4 .

And there is also one Paraclete.

i.e., “Advocate” or “Comforter;” comp. John xiv. 16 .

For “there is also,” saith [the Scripture], “one Spirit,”

Eph. iv. 4 .

since “we have been called in one hope of our calling.”

1 Cor. xii. 13 .

And again, “We have drunk of one Spirit,”

Eph. iv. 4 .

with what follows. And it is manifest that all these gifts [possessed by believers] “worketh one and the self-same Spirit.”

1 Cor. xii. 11 .

There are not then either three Fathers,

Comp. Athanasian Creed.

or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to “baptize in the name of the Father, and of the Son, and of the Holy Ghost,”

Matt. xxviii. 19 .

not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

Chapter III.—Christ was truly born, and died.

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For “the Word became flesh.”

John i. 14 .

For “Wisdom builded for herself a house.”

Prov. ix. 1 .

And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], “A virgin shall conceive in her womb, and bring forth a son.”

Isa. vii. 14 .

He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

Chapter IV.—The malignity and folly of Satan.

And indeed, before the cross was erected, he (Satan) was eager that it should be so; and he “wrought” [for this end] “in the children of disobedience.”

Eph. ii. 2 .

He wrought in Judas, in the Pharisees, in the Sadducees, in the old, in the young, and in the priests. But when it was just about to be erected, he was troubled, and infused repentance into the traitor, and pointed him to a rope to hang himself with, and taught him [to die by] strangulation. He terrified also the silly woman, disturbing her by dreams; and he, who had tried every means to have the cross prepared, now endeavoured to put a stop to its erection;

[This is the idea worked out by St. Bernard. See my note (supra) suffixed to the Syriac Epistle to Ephesians.]

not that he was influenced by repentance on account of the greatness of his crime (for in that case he would not be utterly depraved), but because he perceived his own destruction [to be at hand]. For the cross of Christ was the beginning of his condemnation, the beginning of his death, the beginning of his destruction. Wherefore, also, he works in some that they should deny the cross, be ashamed of the passion, call the death an appearance, mutilate and explain away the birth of the Virgin, and calumniate the [human] nature

The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord’s incarnation.

itself as being abominable. He fights along with the Jews to a denial of the cross, and with the Gentiles to the calumniating of Mary,

The ms. has μαγείας , “of magic;” we have followed the emendation proposed by Faber.

who are heretical in holding that Christ possessed a mere phantasmal body.

Literally, “heretical in respect to phantasy.”

For the leader of all wickedness assumes manifold

Literally, is “various,” or “manifold.”

forms, beguiler of men as he is, inconsistent, and even contradicting himself, projecting one course and then following another. For he is wise to do evil, but as to what good may be he is totally ignorant. And indeed he is full of ignorance, on account of his voluntary want of reason: for how can he be deemed anything else who does not perceive reason when it lies at his very feet?

Chapter V.—Apostrophe to Satan.

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand,] He is both God and man, then why dost thou call it unlawful to style Him “the Lord of glory,”

1 Cor. ii. 8 .

who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, “The Word was made flesh,”

John i. 14 .

and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?

Matt. iv. 23 , Matt. ix. 35 .

Chapter VI.—Continuation.

And how can He be but God, who raises up the dead, sends away the lame sound of limb, cleanses the lepers, restores sight to the blind, and either increases or transmutes existing substances, as the five loaves and the two fishes, and the water which became wine, and who puts to flight thy whole host by a mere word? And why dost thou abuse the nature of the Virgin, and style her members disgraceful, since thou didst of old display such in public processions,

Reference seems to be made to obscene heathen practices.

and didst order them to be exhibited naked, males in the sight of females, and females to stir up the unbridled lust of males? But now these are reckoned by thee disgraceful, and thou pretendest to be full of modesty, thou spirit of fornication, not knowing that then only anything becomes disgraceful when it is polluted by wickedness. But when sin is not present, none of the things that have been created are shameful, none of them evil, but all very good. But inasmuch as thou art blind, thou revilest these things.

Chapter VII.—Continuation: inconsistency of Satan.

And how, again, does Christ not at all appear to thee to be of the Virgin, but to be God over all,

i.e., so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii.

and the Almighty? Say, then, who sent Him? Who was Lord over Him? And whose will did He obey? And what laws did He fulfil, since He was subject neither to the will nor power of any one? And while you deny that Christ was born,

Literally, “and taking away Christ from being born.”

you affirm that the unbegotten was begotten, and that He who had no beginning was nailed to the cross, by whose permission I am unable to say. But thy changeable tactics do not escape me, nor am I ignorant that thou art wont to walk with slanting and uncertain

Literally, “double.”

steps. And thou art ignorant who really was born, thou who pretendest to know everything.

Chapter VIII.—Continuation: ignorance of Satan.

For many things are unknown

According to many of the Fathers, Satan was in great ignorance as to a multitude of points connected with Christ. [See my note at end of the Syriac Epistle to Ephesians, supra .]

to thee; [such as the following]: the virginity of Mary; the wonderful birth; Who it was that became incarnate; the star which guided those who were in the east; the Magi who presented gifts; the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed; the announcement of the boy-forerunner respecting the son of the Virgin, and his leaping in the womb on account of what was foreseen; the songs of the angels over Him that was born; the glad tidings announced to the shepherds; the fear of Herod lest his kingdom should be taken from him; the command to slay the infants; the removal into Egypt, and the return from that country to the same region; the infant swaddling-bands; the human registration; the nourishing by means of milk; the name of father given to Him who did not beget; the manger because there was not room [elsewhere]; no human preparation [for the Child]; the gradual growth, human speech, hunger, thirst, journeyings, weariness; the offering of sacrifices, and then also circumcision, baptism; the voice of God over Him that was baptized, as to who He was and whence [He had come]; the testimony of the Spirit and the Father from above; the voice of John the prophet when it signified the passion by the appellation of “the Lamb;” the performance of divers miracles, manifold healings; the rebuke of the Lord ruling both the sea and the winds; evil spirits expelled; thou thyself subjected to torture, and, when afflicted by the power of Him who had been manifested, not having it in thy power to do anything.

Chapter IX.—Continuation: ignorance of Satan.

Seeing these things, thou wast in utter perplexity.

Literally, “thou wast dizzy in the head.”

And thou wast ignorant that it was a virgin that should bring forth; but the angels’ song of praise struck thee with astonishment, as well as the adoration of the Magi, and the appearance of the star. Thou didst revert to thy state of [wilful] ignorance, because all the circumstances seemed to thee trifling;

Literally, “on account of the paltry things.”

for thou didst deem the swaddling-bands, the circumcision, and the nourishment by means of milk contemptible:

Literally, “small.”

these things appeared to thee unworthy of God. Again, thou didst behold a man who remained forty days and nights without tasting human food, along with ministering angels at whose presence thou didst shudder, when first of all thou hadst seen Him baptized as a common man, and knewest not the reason thereof. But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.”

Matt. iv. 3 .

Now, this expression, “If thou be the Son,” is an indication of ignorance. For if thou hadst possessed real knowledge, thou wouldst have understood that the Creator can with equal ease both create what does not exist, and change that which already has a being. And thou temptedst by means of hunger

Or, “the belly.”

Him who nourisheth all that require food. And thou temptedst the very “Lord of glory,”

1 Cor. ii. 8 .

forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his

Some insert, “corruptible.”

body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.

Chapter X.—Continuation: audacity of Satan.

Darest thou, then, who didst fall “as lightning”

Luke x. 18 .

from the very highest glory, to say to the Lord, “Cast thyself down from hence

Matt. iv. 6 .

[to Him] to whom the things that are not are reckoned as if they were,

Comp. Rom. iv. 17 .

and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: “For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?”

Matt. iv. 6 .

At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: “Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot.”

Ps. xci. 13 .

Chapter XI.—Continuation: audacity of Satan.

If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, “Thou shall not tempt the Lord thy God?”

Deut. vi. 16 .

Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee.

Luke iv. 6 .

And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee.

Matt. iv. 9 .

And how didst thou not shudder, O thou spirit more wicked through thy malevolence than all other wicked spirits, to utter such words against the Lord? Through thine appetite

Or, “belly.”

wast thou overcome, and through thy vainglory wast thou brought to dishonour: through avarice and ambition dost thou [now] draw on [others] to ungodliness. Thou, O Belial, dragon, apostate, crooked serpent, rebel against God, outcast from Christ, alien from the Holy Spirit, exile from the ranks of the angels, reviler of the laws of God, enemy of all that is lawful, who didst rise up against the first-formed of men, and didst drive forth [from obedience to] the commandment [of God] those who had in no respect injured thee; thou who didst raise up against Abel the murderous Cain; thou who didst take arms against Job: dost thou say to the Lord, “If Thou wilt fall down and worship me?” Oh what audacity! Oh what madness! Thou runaway slave, thou incorrigible

Or, “that always needs whipping.”

slave, dost thou rebel against the good Lord? Dost thou say to so great a Lord, the God of all that either the mind or the senses can perceive, “If Thou wilt fall down and worship me?”

Chapter XII.—The meek reply of Christ.

But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, “Get thee hence, Satan.”

Matt. iv. 10 .

He does not say, “Get thee behind Me ,” for it is not possible that he should be converted; but, “Begone, Satan,” to the course which thou hast chosen. “Begone” to those things to which, through thy malevolence, thou hast been called. For I know Who I am, and by Whom I have been sent, and Whom it behoves Me to worship. For “thou shall worship the Lord thy God, and Him only shalt thou serve.”

Matt. iv. 10 ; Deut. vi. 13 .

I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.

Chapter XIII.—Various exhortations and directions.

These things, brethren, out of the affection which I entertain for you, I have felt compelled to write, exhorting you with a view to the glory of God, not as if I were a person of any consequence, but simply as a brother. Be ye subject to the bishop, to the presbyters, and to the deacons. Love one another in the Lord, as being the images of God. Take heed, ye husbands, that ye love your wives as your own members. Ye wives also, love your husbands, as being one with them in virtue of your union. If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward. Do not lightly esteem the festivals. Despise not the period of forty days, for it comprises an imitation of the conduct of the Lord. After the week of the passion, do not neglect to fast on the fourth and sixth days, distributing at the same time of thine abundance to the poor. If any one fasts on the Lord’s Day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.

Chapter XIV.—Farewells and cautions.

Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles.

Chapter XV.—Salutations. Conclusion.

Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds

Comp. Col. iv. 18 .

that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ.

The Epistle of Maria the Proselyte to Ignatius

Mary of Cassobelæ to Ignatius
Nothing can be said with certainty as to the place here referred to. Some have conceived that the ordinary reading, Maria Cassobolita , is incorrect, and that it should be changed to Maria Castabalitis , supposing the reference to be to Castabala, a well-known city of Cilicia. But this and other proposed emendations rest upon mere conjecture.

Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most blessed bishop of the apostolic Church which is at Antioch, beloved in God the Father, and Jesus: Happiness and safety. We all

Some propose to read, “always.”

beg for thee joy and health in Him.

Chapter I.—Occasion of the epistle.

Since Christ has, to our wonder,

Or, “wonderfully.”

been made known among us to be the Son of the living God, and to have become man in these last times by means of the Virgin Mary,

The ms. has, “and.”

of the seed of David and Abraham, according to the announcements previously made regarding Him and through Him by the company of the prophets, we therefore beseech and entreat that, by thy wisdom, Maris our friend, bishop of our native Neapolis,

The ms. has ᾽Ημελάπης , which Vossius and others deem a mistake for ἡμεδαπῆς , as translated above.

which is near Zarbus,

The same as Azarbus (comp. Epist. to Hero, chap. ix.).

and Eulogius, and Sobelus the presbyter, be sent to us, that we be not destitute of such as preside over the divine word as Moses also says, “Let the Lord God look out a man who shall guide this people, and the congregation of the Lord shall not be as sheep which have no shepherd.”

Num. xxvii. 16, 17 .

Chapter II.—Youth may be allied with piety and discretion.

But as to those whom we have named being young men, do not, thou blessed one, have any apprehension. For I would have you know that they are wise about the flesh, and are insensible to its passions, they themselves glowing with all the glory of a hoary head through their own

Literally, “in themselves.”

intrinsic merits, and though but recently called as young men to the priesthood.

Literally, “in recent newness of priesthood.”

Now, call thou into exercise

Literally, “call up.”

thy thoughts through the Spirit that God has given to thee by Christ, and thou wilt remember

Literally, “know.”

that Samuel, while yet a little child, was called a seer, and was reckoned in the company of the prophets, that he reproved the aged Eli for transgression, since he had honoured his infatuated sons above God the author of all things, and had allowed them to go unpunished, when they turned the office of the priesthood into ridicule, and acted violently towards thy people.

Chapter III.—Examples of youthful devotedness.

Moreover, the wise Daniel, while he was a young man, passed judgment on certain vigorous old men,

The ancient Latin version translates ὠμογέροντας “cruel old men,” which perhaps suits the reference better.

showing them that they were abandoned wretches, and not [worthy to be reckoned] elders, and that, though Jews by extraction, they were Canaanites in practice. And Jeremiah, when on account of his youth he declined the office of a prophet entrusted to him by God, was addressed in these words: “Say not, I am a youth; for thou shalt go to all those to whom I send thee, and thou shalt speak according to all that I command thee; because I am with thee.”

Jer. i. 7 .

And the wise Solomon, when only in the twelfth year of his age,

Comp. for similar statements to those here made, Epistle to the Magnesians (longer), chap. iii.

had wisdom to decide the important question concerning the children of the two women,

Literally, “understood the great question of the ignorance of the women respecting their children.”

when it was unknown to whom these respectively belonged; so that the whole people were astonished at such wisdom in a child, and venerated him as being not a mere youth, but a full-grown man. And he solved the hard questions of the queen of the Ethiopians, which had profit in them as the streams of the Nile [have fertility], in such a manner that that woman, though herself so wise, was beyond measure astonished.

Literally, “out of herself.”

Chapter IV.—The same subject continued.

Josiah also, beloved of God, when as yet he could scarcely speak articulately, convicts those who were possessed of a wicked spirit as being false in their speech, and deceivers of the people. He also reveals the deceit of the demons, and openly exposes those that are no gods; yea, while yet an infant he slays their priests, and overturns their altars, and defiles the place where sacrifices were offered with dead bodies, and throws down the temples, and cuts down the groves, and breaks in pieces the pillars, and breaks open the tombs of the ungodly, that not a relic of the wicked might any longer exist.

2 Kings xxii., xxiii.

To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.

1 Sam. xvi.

For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”

Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).

Chapter V.—Expressions of respect for Ignatius.

But time would fail me if I should endeavour to enumerate

Literally, “to trace up.”

all those that pleased God in their youth, having been entrusted by God with either the prophetical, the priestly, or the kingly office. And those which have been mentioned may suffice, by way of bringing the subject to thy remembrance. But I entreat thee not to reckon me presumptuous or ostentatious [in writing as I have done]. For I have set forth these statements, not as instructing thee, but simply as suggesting the matter to the remembrance of my father in God. For I know my own place,

Literally, “measure” or “limits.”

and do not compare myself with such as you. I salute thy holy clergy, and thy Christ-loving people who are ruled under thy care as their pastor. All the faithful with us salute thee. Pray, blessed shepherd, that I may be in health as respects God.