Chapter XVI: Part 16

“But the other round stones, which had not yet been adapted to the building of the tower, and had not yet received the seal, were for this reason put back into their place, because they are exceedingly round. Now this age must be cut down in these things, and in the vanities of their riches, and then they will meet in the kingdom of God; for they must of necessity enter into the kingdom of God, because the Lord has blessed this innocent race. Of this race, therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children,[1775] because your part is good, and honourable before God. Moreover, I say to you all, who have received the seal of the Son of God, be clothed with simplicity, and be not mindful of offences, nor remain in wickedness. Lay aside, therefore, the recollection of your offences and bitternesses, and you will be formed in one spirit. And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks? Will they perchance say that they were harassed by their flocks? They will not be believed, for the thing is incredible that a shepherd could suffer from his flock; rather will he be punished on account of his falsehood. And I myself am a shepherd, and I am under a most stringent necessity of rendering an account of you.”

CHAP. XXXII.

“Heal yourselves, therefore, while the tower is still building. The Lord dwells in men that love peace, because He loved peace; but from the contentious and the utterly wicked He is far distant. Restore to Him, therefore, a spirit sound as ye received it. For when you have given to a fuller a new garment, and desire to receive it back entire at the end, if, then, the fuller return you a torn garment, will you take it from him, and not rather be angry, and abuse him, saying, ‘I gave you a garment that was entire: why have you rent it, and made it useless, so that it can be of no use on account of the rent which you have made in it?’ Would you not say all this to the fuller about the rent which you found in your garment? If, therefore, you grieve about your garment, and complain because you have not received it entire, what do you think the Lord will do to you, who gave you a sound spirit, which you have rendered altogether useless, so that it can be of no service to its possessor? for its use began to be unprofitable, seeing it was corrupted by you. Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences. Do not trample His mercy under foot, He says, but rather honour Him, because He is so patient with your sins, and is not as ye are. Repent, for it is useful to you.”

CHAP. XXXIII.

“All these things which are written above, I, the Shepherd, the messenger of repentance, have showed and spoken to the servants of God.[1776] If therefore ye believe, and listen to my words, and walk in them, and amend your ways, you shall have it in your power to live: but if you remain in wickedness, and in the recollection of offences, no sinner of that class will live unto God. All these words which I had to say have been spoken unto you.”

The Shepherd said to me, “Have you asked me everything?” And I replied, “Yes, sir.” “Why did you not ask me about the shape of the stones that were put into the building, that I might explain to you why we filled up the shapes?” And I said, “I forgot, sir.” “Hear now, then,” he said, “about this also. These are they who have now heard my commandments, and repented with their whole hearts. And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out. For these shapes were their sins, and they were levelled down, that they might not appear.”

SIMILITUDE TENTH.
_Concerning Repentance and Alms-giving._

CHAP. I.

After I had fully written down this book, that messenger who had delivered me to the Shepherd came into the house in which I was, and sat down upon a couch, and the Shepherd stood on his right hand. He then called me, and spoke to me as follows: “I have delivered you and your house to the Shepherd, that you may be protected by him.” “Yes, sir,” I said. “If you wish, therefore, to be protected,” he said, “from all annoyance, and from all harsh treatment, and to have success in every good work and word, and to possess all the virtues of righteousness, walk in these commandments which he has given you, and you will be able to subdue all wickedness. For if you keep those commandments, every desire and pleasure of the world will be subject to you, and success will attend you in every good work. Take unto yourself his experience and moderation, and say to all that he is in great honour and dignity with God, and that he is a president with great power, and mighty in his office. To him alone throughout the whole world is the power of repentance assigned. Does he seem to you to be powerful? But you despise his experience, and the moderation which he exercises towards you.”

CHAP. II.

I said to him, “Ask himself, sir, whether from the time that he has entered my house I have done anything improper, or have offended him in any respect.” He answered, “I also know that you neither have done nor will do anything improper, and therefore I speak these words to you, that you may persevere. For he had a good report of you to me, and you will say these words to others, that they also who have either repented or will still repent may entertain the same feelings with you, and he may report well of these to me, and I to the Lord.” And I said, “Sir, I make known to every man the great works of God: and I hope that all those who love them, and have sinned before, on hearing these words, may repent, and receive life again.” “Continue, therefore, in this ministry, and finish it. And all who follow out his commands shall have life, and great honour with the Lord.[1777] But those who do not keep his commandments, flee from his life, and despise him. But he has his own honour with the Lord. All, therefore, who shall despise him,[1778] and not follow his commands, deliver themselves to death, and every one of them will be guilty of his own blood. But I enjoin you, that you obey his commands, and you will have a cure for your former sins.”

CHAP. III.

“Moreover, I sent you these virgins, that they may dwell with you. For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is impossible that these commandments can be observed without these virgins. I see, moreover, that they abide with you willingly; but I will also instruct them not to depart at all from your house: do you only keep your house pure, as they will delight to dwell in a pure abode. For they are pure, and chaste, and industrious, and have all influence with the Lord. Therefore, if they find your house to be pure, they will remain with you; but if any defilement, even a little, befall it, they will immediately withdraw from your house. For these virgins do not at all like any defilement.” I said to him, “I hope, sir, that I will please them, so that they may always be willing to inhabit my house. And as he to whom you entrusted me has no complaint against me, so neither will they have.” He said to the Shepherd, “I see that the servant of God wishes to live, and to keep these commandments, and will place these virgins in a pure habitation.” When he had spoken these words he again delivered me to the Shepherd, and called those virgins, and said to them, “Since I see that you are willing to dwell in his house, I commend him and his house to you, asking that you withdraw not at all from it.” And the virgins heard these words with pleasure.

CHAP. IV.

The angel[1779] then said to me, “Conduct yourself manfully in this service, and make known to every one the great things of God,[1780] and you will have favour in this ministry. Whoever, therefore, shall walk in these commandments, shall have life, and will be happy in his life; but whosoever shall neglect them shall not have life, and will be unhappy in this life. Enjoin all, who are able to act rightly, not to cease well-doing; for, to practise good works is useful to them. And I say that every man ought to be saved from inconveniences. For both he who is in want, and he who suffers inconveniences in his daily life, is in great torture and necessity. Whoever, therefore, rescues a soul of this kind from necessity, will gain for himself great joy. For he who is harassed by inconveniences of this kind, suffers equal torture with him who is in chains. Moreover many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood. Do good works, therefore, ye who have received good from the Lord; lest, while ye delay to do them, the building of the tower be finished, and you be rejected from the edifice: there is now no other tower a-building. For on your account was the work of building suspended. Unless, then, you make haste to do rightly, the tower will be completed, and you will be excluded.”

After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.[1781]

Footnote 1692:

This sentence may be also rendered thus, giving ἕνεκεν the meaning of
“as regards,” “respecting”—a usual enough signification: “What then do
you intend to do, as you have a law in your own city regarding your
lands and the rest of your possessions?” The Vatican punctuates the
passage so that it runs as follows: “What then will you do, who have a
law in your own city? Will you, on account of your land, or any other
of your preparations, be able to deny your law?” The Vatican also
omits several clauses that are in the Greek, down to “for if thou
shalt deny, and shalt desire to return,” etc.

Footnote 1693:

_See ... law_, omitted in Lips.

Footnote 1694:

The Vatican has: “Acquit widows, and do justice to orphans.”

Footnote 1695:

The Vatican renders, “Do not covet, therefore, the riches of the
heathen.”

Footnote 1696:

The Vatican, rendering παραχαράσσετε, _adulterare_, proceeds as if the
reference were to adultery. “Neither touch another man’s wife, nor
lust after her, but desire your own work, and you will be saved.”

Footnote 1697:

The Vatican reads: “Unless this vine be attached to the elm, and rest
upon it, it cannot bear much fruit. For, lying upon the ground, it
produces bad fruit, because it is not suspended upon the elm.”

Footnote 1698:

The Vatican here makes Hermas interrupt the Shepherd, and ask, “How
greater than the vine?”

Footnote 1699:

The translation of the text is based on the Palatine. Lips. reads:
“When the rich man fills out upon the poor.” Hilgenfeld amends this:
“When the rich man recovers breath upon the poor.” Neither gives
sense. The Æthiopic has: “But if the rich man lean on the poor;” and
the Greek of Hilgenfeld might mean: “When the rich man recovers his
breath by leaning on the poor.” The Vatican is quite different: “When,
therefore, the rich man helps the poor in those things which he needs,
the poor man prays to the Lord for the rich man, and God bestows all
blessings upon the rich man, because the poor man is rich in prayer,
and his prayer has great merit with God. Then the rich man accordingly
assists the poor man’s things, because he feels that he is fully heard
(_exaudiri_) by the Lord; and the more willingly and unhesitatingly
does he give him every help, and takes care that he wants for nothing.
The poor man gives thanks to God for the rich man, because they do
their duty in respect to the Lord (_a Domino_).”

Footnote 1700:

The sentence in brackets is not in Lips. It is taken from Pal.

Footnote 1701:

The Vatican renders this thus: “Why do they resemble those that are,
as it were, withered?”

Footnote 1702:

_Summer._ Throne.—_Lips._

Footnote 1703:

The Vatican has, “And all the merry and joyful shall be restored in
that age.”

Footnote 1704:

The Vatican adds, “for his successors.”

Footnote 1705:

_i.e._ attach the vines to stakes.

Footnote 1706:

The Vatican adds, “Having called together his friends.”

Footnote 1707:

Pseudo-Athanasius gives this paragraph as follows: “First of all be on
your guard to fast from every evil word and evil report, and purify
your heart from every defilement and revenge, and base covetousness.
And on the day on which you fast, be content with bread, and herbs,
and water, giving thanks to God. And having calculated the amount of
the cost of the meal which you intended to have eaten on that day,
give it to a widow, or an orphan, or to some one in want, so that,
having clearly filled his own soul, he shall pray to the Lord on your
behalf. If you therefore perform your fasting as I enjoined you, your
sacrifice will be acceptable before the Lord, and inscribed in the
heavens in the day of the requital of the good things that have been
prepared for the righteous.”

Footnote 1708:

Literally, “self-willed” (αὐθάδης).

Footnote 1709:

This clause occurs only in the Vatican. It does not occur in Lips.,
Pal., or in the Æth.

Footnote 1710:

The sentence in brackets is omitted in Lips. and Æth., occurs in Vat.
and Pal.

Footnote 1711:

This passage varies in each of the forms in which it has come down,
and is corrupt in most, if not in all. The Vatican (Lat.) has,
“Because the messenger hears the Holy Spirit, which was the first of
all that was poured (_infusus_) into a body in which God might dwell.
For understanding (_intellectus_) placed it in a body as seemed proper
to Him.” The Pal. reads: “For that Holy Spirit which was created pure
[first] of all in a body in which it might dwell, God made and
appointed a chosen body which pleased Him.” The Æth. reads: “The Holy
Spirit, who created all things, dwelt in a body in which He wished to
dwell.”

Footnote 1712:

The Vatican renders this sentence: “This body, therefore, into which
the Holy Spirit was led, was subject to that Spirit, walking rightly,
modestly, and chastely, and did not at all defile that Spirit. Since,
then, that body had always obeyed the Holy Spirit, and had laboured
rightly and chastely with it, and had not at any time given way, that
wearied body passed its time as a slave; but having strongly approved
itself along with the Holy Spirit, it was received unto God.” The
Palatine is similar. The Æth. reads: “That body served well in
righteousness and purity, nor did it ever defile that Spirit, and it
became His partner, since that body pleased God.”

Footnote 1713:

πορεία. Vatican, _potens cursus_.

Footnote 1714:

The passages within brackets are omitted by Lips. and Æth.

Footnote 1715:

Omitted in Lips. Æth. has simply, “But be on your guard now.”

Footnote 1716:

The Vatican has a sentence before this: “For if you sin not
afterwards, you will greatly fall away from your former
[transgressions].”

Footnote 1717:

Found only in Pseudo-Athanasius. It occurs in none of the
translations.

Footnote 1718:

καταφθοράν, translated in Pal. and Vat. by _defectio_, apostasy, as
departure from goodness and truth. The Æthiopic has “ruin.”

Footnote 1719:

_Of ... deceit_, omitted in Lips. Our translation is made from the
Vat.

Footnote 1720:

Pseudo-Athanasius has, “of such men the life is death.”

Footnote 1721:

Pseudo-Athanasius has, “Corruption, therefore, has a hope of
resurrection up to a certain point.”

Footnote 1722:

βιωτικαί. The Vatican and Pal. render this, “the various punishments
and tortures which men suffer daily in their lives.” Pseudo-Athanasius
has: “For when they revolt from God, thinking to be in rest and in
wealth, then they are punished, some meeting with losses,” etc.

Footnote 1723:

Pseudo-Athanasius has: “And they cannot bear for the rest of their
days to turn and serve the Lord with a pure heart. But if they repent
and become sober again, then they understand that they were not
prosperous on account of their evil deeds; and so they glorify the
Lord, because He is a just Judge, and because they suffered justly,
and were punished (ἐπαιδεύθησαν) according to their deeds.”

Footnote 1724:

The Vatican inserts the following sentence before this: “And when they
begin to repent of their sins, then the works in which they have
wickedly exercised themselves arise in their hearts; and then they
give honour to God, saying that He is a just Judge, and that they have
deservedly suffered everything according to their deeds.” So does Pal.
The Æthiopic becomes very condensed in this portion.

Footnote 1725:

τρόπον. The Vat. and Pal. have, “for the same time” (_per idem
tempus_).

Footnote 1726:

Omitted in Lips.

Footnote 1727:

Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.

Footnote 1728:

ποτὲ.

Footnote 1729:

The Vat. and Pal. have _protenus_, “immediately.”

Footnote 1730:

The Lips. has lost here a few words, which are supplied from the Latin
translations.

Footnote 1731:

The Vatican has: “But rather give thanks to the Lord, that He, knowing
what is to come to pass, has deemed you worthy to tell you beforehand
that affliction is coming upon those who are able to bear it.”

Footnote 1732:

Omitted by Lips.

Footnote 1733:

Omitted in Lips. and Vat.

Footnote 1734:

Omitted in Lips.

Footnote 1735:

Num. xviii. 8.

Footnote 1736:

4 Esdras ii. 43.

Footnote 1737:

“And by this law the Son of God was preached to all the ends of the
earth.”—_Vat._

Footnote 1738:

_And ... cut_, omitted in Pal.

Footnote 1739:

Omitted in Lips. Translation is made from Vat.

Footnote 1740:

The versions vary in some of the minute particulars.

Footnote 1741:

Omitted in Lips.; supplied from Vat.

Footnote 1742:

“Withered, all but their tops, which alone were green.”—_Vat._ and
_Pal._

Footnote 1743:

Omitted in Lips., which has instead, “are afraid.”

Footnote 1744:

Literally, “the calling that was made by His Son to be saved.” The
Vatican renders this, “He wishes to preserve the invitation made by
His Son.” The Pal. has, “wishes to save His church, which belongs to
His Son.” In the text, κλῆσις is taken as = κλητοί.

Footnote 1745:

The Spirit.—_Vat._

Footnote 1746:

To a fruitful hill.—_Pal._ Omitted in Vat.

Footnote 1747:

Omitted in Lips.

Footnote 1748:

All carried the gate.—_Pal._

Footnote 1749:

Omitted in Lips.

Footnote 1750:

Omitted in Lips.

Footnote 1751:

And they replied that he would forthwith come.—_Vat._

Footnote 1752:

4 Esdras ii. 43.

Footnote 1753:

Omitted in Lips. The text is from Vat.; slight variations in Pal. and
Æth.

Footnote 1754:

Also omitted from Lips. The text is in all the translations.

Footnote 1755:

Omitted in Lips. The text in all the translations.

Footnote 1756:

_His._ God’s.—_Lips._

Footnote 1757:

Omitted in Lips. The text in Vat. and Pal. The Æth. different in form,
but in meaning the same.

Footnote 1758:

_Lord._ God.—_Vat._

Footnote 1759:

This portion of the Leipzic Codex is much eaten away, and therefore
the text is derived to a considerable extent from the translations.

Footnote 1760:

_The name of the Son of God._ The name of God.—_Lips._

Footnote 1761:

All the translations and Clemens Alexandrinus (_Strom._ vi. 6, 46, p.
764) have this passage. It is omitted in Lips.

Footnote 1762:

_Name of the Son of God._ Name of God.—_Lips._

Footnote 1763:

_God_ in Pal.; _Lord_ in Vat. and Æth.; _Christ_ in Lips.

Footnote 1764:

Omitted in Vat., Æth., Lips.

Footnote 1765:

Omitted in Lips. The text from Vat. Substantially the same in the
other two.

Footnote 1766:

Matt. xix. 23, 24.

Footnote 1767:

Omitted in Lips.

Footnote 1768:

Jas. iv. 12.

Footnote 1769:

Sir. xx. 15, xli. 22; Jas. i. 5.

Footnote 1770:

Cf. Donaldson’s _Hist. of Christ. Lit._ vol. i. p. 291.

Footnote 1771:

διάκονοι.

Footnote 1772:

_Bishops._ Bishops, that is, presidents of the churches.—_Vat._

Footnote 1773:

Matt. xviii. 3.

Footnote 1774:

Here ends Codex Lipsiensis. The rest of the text is from the common
translation corrected by the Palatine and Æthiopic.

Footnote 1775:

Matt. xviii. 3, xix. 14.

Footnote 1776:

_Servants of God._ Servant of the Lord.—_Æth._

Footnote 1777:

_Lord._ God.—_Pal._

Footnote 1778:

_But he has his own honour ... despise him_, omitted in Vat.

Footnote 1779:

Angel, _Æth._; Pastor, _Pal._; omitted in Vat.

Footnote 1780:

_God_, common version; Lord, _Æth._, _Pal._; Lord God, _Vat._

Footnote 1781:

The Vatican has: “Here ends the Book of the Shepherd, the disciple of
the blessed apostle Paul. Thanks be to God.” The Æthiopic has: “May
the name of him who wrote this book be written on a pillar of gold.
With thanksgiving to Father, Son, and Holy Spirit, this book of the
prophet Hermas has been finished. Amen. Finished are the visions, and
commandments, and similitudes of the prophet Hermas, who is Paul, in
the year 191 of mercy, 23d night and 22d day of the month,” etc. The
writer goes on to show that Hermas is Paul, appealing to Acts xiii.
12.

FRAGMENTS OF PAPIAS.

INTRODUCTORY NOTICE.

The principal information in regard to Papias is given in the extracts made among the fragments from the works of Irenæus and Eusebius. He was bishop of the church in Hierapolis, a city of Phrygia, in the first half of the second century. Later writers affirm that he suffered martyrdom about A.D. 163; some saying that Rome, others that Pergamus, was the scene of his death.

He was a hearer of the Apostle John, and was on terms of intimate intercourse with many who had known the Lord and His apostles. From these he gathered the floating traditions in regard to the sayings of our Lord, and wove them into a production divided into five books. This work does not seem to have been confined to an exposition of the sayings of Christ, but to have contained much historical information.

Eusebius[1782] speaks of Papias as a man most learned in all things, and well acquainted with the Scriptures. In another passage[1783] he describes him as of small capacity. The fragments of Papias are translated from the text given in Routh’s _Reliquiæ Sacræ_, vol. i.

I.
_From the Exposition of the Oracles of the Lord._[1784]

[The writings of Papias in common circulation are five in number, and these are called an Exposition of the Oracles of the Lord. Irenæus makes mention of these as the only works written by him, in the following words: “Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him.” Thus wrote Irenæus. Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion[1785] from those who were acquainted with them [the apostles] in the following words:]

But I shall not be unwilling to put down, along with my interpretations,[1786] whatsoever instructions I received with care at any time from the elders, and stored up with care in my memory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth; nor in those who related strange commandments,[1787] but in those who rehearsed the commandments given by the Lord to faith,[1788] and proceeding from truth itself. If, then, any one who had attended on the elders came, I asked minutely after their sayings,—what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord’s disciples: which things[1789] Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice.

II.[1790]

[The early Christians] _called those who practised a godly guilelessness_,[1791] _children_, [as is stated by Papias in the first book of the Lord’s Expositions, and by Clemens Alexandrinus in his _Pædagogue_.]

III.[1792]

Judas walked about in this world a sad[1793] example of impiety; for his body having swollen to such an extent that he could not pass where a chariot could pass easily, he was crushed by the chariot, so that his bowels gushed out.[1794]

IV.[1795]

[As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: “The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, ‘I am a better cluster, take me; bless the Lord through me.’ In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man.” [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, “Now these things are credible to believers. And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6 ff.).”]

V.[1796]

As the presbyters say, then[1797] those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city;[1798] for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, “In my Father’s house are many mansions:”[1799] for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,[1800] according as each one is or shall be worthy. And this is the couch[1801] in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, “For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.”[1802] For in the times of the kingdom the just man who is on the earth shall forget to die. “But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.”[1803]

VI.[1804]

[Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day.[1805] He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord’s sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman[1806] who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.]

VII.[1807]

_Papias thus speaks, word for word_: To some of them [angels] He gave dominion over the arrangement of the world, and He commissioned them to exercise their dominion well. _And he says, immediately after this_: but it happened that their arrangement came to nothing.[1808]

VIII.[1809]

With regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenæus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it.

IX.[1810]

Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantænus the priest of [the church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole church.

X.[1811]

(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alpheus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord’s. James also and John were sons of another aunt (3) of the Lord’s. Mary (2), mother of James the less and Joseph, wife of Alpheus, was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.

Footnote 1782:

_Hist. Eccl._ iii. 39.

Footnote 1783:

_Ibid._

Footnote 1784:

This fragment is found in Eusebius, _Hist. Eccl._ iii. 39.

Footnote 1785:

Literally, “the things of faith.”

Footnote 1786:

Papias states that he will give an exact account of what the elders
said; and that, in addition to this, he will accompany this account
with an explanation of the meaning and import of the statements.

Footnote 1787:

Literally, “commandments belonging to others,” and therefore strange
and novel to the followers of Christ.

Footnote 1788:

_Given to faith_ has been variously understood. Either not stated in
direct language, but like parables given in figures, so that only the
faithful could understand; or entrusted to faith, that is, to those
who were possessed of faith, the faithful.

Footnote 1789:

_Which things_: this is usually translated, “what Aristion and John
say;” and the translation is admissible. But the words more naturally
mean, that John and Aristion, even at the time of his writing, were
telling him some of the sayings of the Lord.

Footnote 1790:

This fragment is found in the _Scholia_ of Maximus on the works of
Dionysius the Areopagite.

Footnote 1791:

Literally, “a guilelessness according to God.”

Footnote 1792:

This fragment is found in Œcumenius.

Footnote 1793:

Literally, “great.”

Footnote 1794:

Literally, “were emptied out.” Theophylact, after quoting this
passage, adds other particulars, as if they were derived from Papias.
He says that Judas’s eyes were so swollen that they could not see the
light; that they were so sunk that they could not be seen, even by the
optical instruments of physicians; and that the rest of his body was
covered with runnings and worms. He further states, that he died in a
solitary spot, which was left desolate until his time; and no one
could pass the place without stopping up his nose with his hands.

Footnote 1795:

From Irenæus, _Hær._ v. 32.

Footnote 1796:

This fragment is found in Irenæus, _Hær._ v. 36; but it is a mere
guess that the saying of the presbyters is taken from the work of
Papias.

Footnote 1797:

In the future state.

Footnote 1798:

The new Jerusalem on earth.

Footnote 1799:

John xiv. 2.

Footnote 1800:

Commentators suppose that the reference here is to Matt. xx. 23.

Footnote 1801:

Matt. xxii. 10.

Footnote 1802:

1 Cor. xv. 25, 26.

Footnote 1803:

1 Cor. xv. 27, 28.

Footnote 1804:

From Eusebius, _Hist. Eccl._ iii. 39.

Footnote 1805:

“In his day” may mean “in the days of Papias,” or “in the days of
Philip.” As the narrative came from the daughters of Philip, it is
more likely that Philip’s days are meant.

Footnote 1806:

Rufinus supposes this story to be the same as that now found in the
_textus receptus_ of John’s Gospel, viii. 1-11—the woman taken in
adultery.

Footnote 1807:

This extract is made from Andreas Cæsariensis.

Footnote 1808:

That is, that government of the world’s affairs was a failure. An
ancient writer takes τάξις to mean the arraying of the evil angels in
battle against God.

Footnote 1809:

This also is taken from Andreas Cæsariensis.

Footnote 1810:

This fragment, or rather reference, is taken from Anastasius Sinaita.
Routh gives, as another fragment, the repetition of the same statement
by Anastasius.

Footnote 1811:

This fragment was found by Grabe in a MS. of the Bodleian Library,
with the inscription on the margin, “Papia.” Westcott states that it
forms part of a dictionary written by “a mediæval Papias. The
dictionary exists in MS. both at Oxford and Cambridge.”

APPENDIX.
THE SPURIOUS EPISTLES OF IGNATIUS.

INTRODUCTORY NOTICE.

We formerly stated[1812] 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. 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.

Footnote 1812:

P. 139.

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._

CHAP. 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,”[1813] 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,”[1814] and be ye stedfast, “for the just shall live by faith;”[1815] be ye unwavering, for “the Lord causes those to dwell in a house who are of one and the same character.”[1816]

CHAP. 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[1817]] 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.[1818] 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.[1819] But ye have not “given place by subjection to them, no, not for one hour.”[1820] 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,”[1821] and bare about “the marks of Christ” in his flesh.[1822]

CHAP. 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.”[1823] 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.”[1824] And again, “In that He died, He died unto sin once: but in that He liveth, He liveth unto God.”[1825] 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.

CHAP. 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,”[1826] 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.”[1827] And again, “For there is one God, and one Mediator between God and men, the man Christ Jesus;”[1828] 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.”[1829]

CHAP. 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.”[1830] 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.”[1831] 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].

CHAP. VI.—_Continuation._

Nor is He a mere man, by whom and in whom all things were made; for “all things were made by Him.”[1832] “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.”[1833] And how could a mere man be addressed in such words as these: “Sit Thou at my right hand?”[1834] And how, again, could such an one declare: “Before Abraham was, I am?”[1835] And, “Glorify me with Thy glory which I had before the world was?”[1836] What man could ever say, “I came down from heaven, not to do mine own will, but the will of Him that sent me?”[1837] 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?”[1838] 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,[1839] and the Word was God.”[1840] And in another place, “The Lord created me, the beginning of His ways, for His works. Before the world did He found me, and before all the hills did He beget me.”[1841]

CHAP. 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.”[1842] And [says] the apostle, “For this corruptible must put on incorruption, and this mortal must put on immortality.”[1843] 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.”[1844] 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.”[1845] 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[1846] such appetites as follow after eating? For they are unacquainted with any intelligence moving within them.

CHAP. 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.”[1847] 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!

CHAP. 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.”[1848] 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!

CHAP. 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,[1849] 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.”[1850] 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!

Footnote 1813:

Acts xx. 24.

Footnote 1814:

1 Cor. xvi. 13.

Footnote 1815:

Hab. ii. 4; Gal. iii. 11.

Footnote 1816:

Ps. lxviii. 7 (after the LXX.).

Footnote 1817:

Some omit this.

Footnote 1818:

That is, as appears afterwards from chap. v., so as to have no
personality distinct from the Father.

Footnote 1819:

The translation is here somewhat doubtful.

Footnote 1820:

Gal. ii. 5.

Footnote 1821:

Rom. xv. 19.

Footnote 1822:

Gal. vi. 17.

Footnote 1823:

Gal. vi. 14.

Footnote 1824:

Acts xxvi. 23 (somewhat inaccurately rendered in English version).

Footnote 1825:

Rom. vi. 10.

Footnote 1826:

Col. i. 15.

Footnote 1827:

1 Cor. viii. 6.

Footnote 1828:

1 Tim. ii. 5.

Footnote 1829:

Col. i. 16, 17.

Footnote 1830:

John xx. 17.

Footnote 1831:

1 Cor. xv. 28.

Footnote 1832:

John i. 3.

Footnote 1833:

Prov. viii. 27, 30.

Footnote 1834:

Ps. cx. 1.

Footnote 1835:

John viii. 58.

Footnote 1836:

John xvii. 5.

Footnote 1837:

John vi. 38.

Footnote 1838:

John i. 9, 10, 11.

Footnote 1839:

John i. 1.

Footnote 1840:

Some insert here John i. 3.

Footnote 1841: