Chapter V: Part 5

Yes [it is even so]; but let us inquire if the Lord has really given that testament which He swore to the fathers that He would give[654] to the people. He did give it; but they were not worthy to receive it, on account of their sins. For the prophet declares, “And Moses was fasting forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people.”[655] And he received from the Lord[656] two tables, written in the spirit by the finger of the hand of the Lord. And Moses having received them, carried them down to give to the people. And the Lord said to Moses, “Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt.”[657] And Moses understood that they had again[658] made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how _we_ have received it. Moses, as a servant,[659] received it; but the Lord himself, having suffered in our behalf, hath given it to us, that we should be the people of inheritance. But He was manifested, in order that they might be perfected in their iniquities, and that we, being constituted heirs through Him,[660] might receive the testament of the Lord Jesus, who was prepared for this end, that by His personal manifestation, redeeming our hearts (which were already wasted by death, and given over to the iniquity of error) from darkness, He might by His word enter into a covenant with us. For it is written how the Father, about to redeem[661] us from darkness, commanded Him to prepare[662] a holy people for Himself. The prophet therefore declares, “I, the Lord Thy God, have called Thee in righteousness, and will hold Thy hand, and will strengthen Thee; and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house.”[663] Ye perceive,[664] then, whence we have been redeemed. And again, the prophet says, “Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee.”[665] And again, the prophet saith, “The Spirit of the Lord is upon me; because He hath anointed me to preach the gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn.”[666]

CHAP. XV.—_The false and the true Sabbath._

Further,[667] also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, “And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.”[668] And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”[669] The Sabbath is mentioned at the beginning of the creation [thus]: “And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.”[670] Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is[671] with Him a thousand years. And He Himself testifieth,[672] saying, “Behold, to-day[673] will be as a thousand years.”[674] Therefore, my children, in six days, that is, in six thousand years, all things will be finished. “And He rested on the seventh day.” This meaneth: when His Son, coming [again], shall destroy the time of the wicked man,[675] and judge the ungodly, and change the sun, and the moon,[676] and the stars, then shall He truly rest on the seventh day. Moreover, He says, “Thou shalt sanctify it with pure hands and a pure heart.” If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things,[677] we are deceived.[678] Behold, therefore:[679] certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness.[680] Then we shall be able to sanctify it, having been first sanctified ourselves.[681] Further, He says to them, “Your new moons and your Sabbaths I cannot endure.”[682] Ye perceive how He speaks: Your present Sabbaths are not acceptable to me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead.[683] And[684] when He had manifested Himself, He ascended into the heavens.

CHAP. XVI.—_The spiritual temple of God._

Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple.[685] But learn how the Lord speaks, when abolishing it: “Who hath meted out heaven with a span, and the earth with his palm? Have not I?”[686] “Thus saith the Lord, Heaven is my throne, and the earth my footstool: what kind of house will ye build to me, or what is the place of my rest?”[687] Ye perceive that their hope is vain. Moreover, He again says, “Behold, they who have cast down this temple, even they shall build it up again.”[688] It has so happened.[689] For through their going to war, it was destroyed by their enemies; and now they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, “And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction.”[690] And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”[691] I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling[692] of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.[693] He then, who wishes to be saved, looks not to man,[694] but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.[695] This is the spiritual temple built for the Lord.

CHAP. XVII.—_Conclusion of the first part of the epistle._

As far as was possible, and could be done with perspicuity, I cherish the hope that, according to my desire, I have omitted none[696] of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future,[697] ye would not understand, because such knowledge is hid in parables. These things then are so.

CHAP. XVIII.—_Second part of the epistle. The two ways._

But let us now pass to another sort of knowledge and doctrine. There are two ways of doctrine and authority, the one of light, and the other of darkness. But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels[698] of Satan. And He indeed (_i.e._ God) is Lord for ever and ever, but he (_i.e._ Satan) is prince of the time[699] of iniquity.

CHAP. XIX.—_The way of light._

The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge, therefore, which is given to us for the purpose of walking in this way, is the following. Thou shalt love Him that created thee:[700] thou shalt glorify Him that redeemed thee from death. Thou shalt be simple in heart, and rich in spirit. Thou shalt not join thyself to those who walk in the way of death. Thou shalt hate doing what is unpleasing to God: thou shalt hate all hypocrisy. Thou shalt not forsake the commandments of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly mind.[701] Thou shalt not take glory to thyself. Thou shalt not take evil counsel against thy neighbour. Thou shalt not allow over-boldness to enter into thy soul.[702] Thou shalt not commit fornication: thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity.[703] Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest.[704] Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind[705] as to whether a thing shall be or not. Thou shalt not take the name[706] of the Lord in vain. Thou shalt love thy neighbour more than thine own soul.[707] Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the fear of the Lord.[708] Thou shalt not covet what is thy neighbour’s, nor shalt thou be avaricious. Thou shalt not be joined in soul with the haughty, but thou shalt be reckoned with the righteous and lowly. Receive thou as good things the trials[709] which come upon thee.[710] Thou shalt not be of double mind or of double tongue,[711] for a double tongue is a snare of death. Thou shalt be subject[712] to the Lord, and to [other] masters as the image of God, with modesty and fear. Thou shalt not issue orders with bitterness to thy maid-servant or thy man-servant, who trust in the same [God[713]], lest thou shouldst not[714] reverence that God who is above both; for He came to call men not according to their outward appearance,[715] but according as the Spirit had prepared them.[716] Thou shalt communicate in all things with thy neighbour; thou shalt not call[717] things thine own; for if ye are partakers in common of things which are incorruptible,[718] how much more [should you be] of those things which are corruptible![719] Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. Thou shalt love, as the apple of thine eye, every one that speaketh to thee the word of the Lord. Thou shalt remember the day of judgment, night and day. Thou shalt seek out every day the faces of the saints,[720] either by word examining them, and going to exhort them, and meditating how to save a soul by the word,[721] or by thy hands thou shalt labour for the redemption of thy sins. Thou shalt not hesitate to give, nor murmur when thou givest. “Give to every one that asketh thee,”[722] and thou shalt know who is the good Recompenser of the reward. Thou shalt preserve what thou hast received [in charge], neither adding to it nor taking from it. To the last thou shalt hate the wicked[723] [one].[724] Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an evil conscience. This is the way of light.[725]

CHAP. XX.—_The way of darkness._

But the way of darkness[726] is crooked, and full of cursing; for it is the way of eternal[727] death with punishment, in which way are the things that destroy the soul, viz. idolatry, over-confidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression,[728] deceit, malice, self-sufficiency, poisoning, magic, avarice,[729] want of the fear of God. [In this way, too,] are those who persecute the good, those who hate truth, those who love falsehood, those who know not the reward of righteousness, those who cleave not to that which is good, those who attend not with just judgment to the widow and orphan, those who watch not to the fear of God, [but incline] to wickedness, from whom meekness and patience are far off; persons who love vanity, follow after a reward, pity not the needy, labour not in aid of him who is overcome with toil; who are prone to evil-speaking, who know not Him that made them, who are murderers of children, destroyers of the workmanship of God; who turn away him that is in want, who oppress the afflicted, who are advocates of the rich, who are unjust judges of the poor, and who are in every respect transgressors.

CHAP. XXI.—_Conclusion._

It is well, therefore,[730] that he who has learned the judgments of the Lord, as many as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other things[731] shall be destroyed with his works. On this account there will be a resurrection,[732] on this account a retribution. I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Again, and yet again, I beseech you: be good lawgivers[733] to one another; continue faithful counsellors of one another; take away from among you all hypocrisy. And may God, who ruleth over all the world, give to you wisdom, intelligence, understanding, knowledge of His judgments,[734] with patience. And be ye[735] taught of God, inquiring diligently what the Lord asks from you; and do it that ye may be safe in the day of judgment.[736] And if you have any remembrance of what is good, be mindful of me, meditating on these things, in order that both my desire and watchfulness may result in some good. I beseech you, entreating this as a favour. While yet you are in this fair vessel,[737] do not fail in any one of those things,[738] but unceasingly seek after them, and fulfil every commandment; for these things are worthy.[739] Wherefore I have been the more earnest to write to you, as my ability served,[740] that I might cheer you. Farewell, ye children of love and peace. The Lord of glory and of all grace be with your spirit. Amen.[741]

Footnote 457:

The Codex Sinaiticus has simply “Epistle of Barnabas” for title;
Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican MS.
of the Latin text.

Footnote 458:

The Cod. Sin. has simply, “the Lord.”

Footnote 459:

Literally, “the judgments of God being great and rich towards you;”
but, as Hefele remarks, δικαίωμα seems here to have the meaning of
_righteousness_, as in Rom. v. 18.

Footnote 460:

This appears to be the meaning of the Greek, and is confirmed by the
ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads
“thus,” instead of “because,” and separates the clauses.

Footnote 461:

The Latin reads, “a spirit infused into you from the honourable
fountain of God.”

Footnote 462:

This sentence is entirely omitted in the Latin.

Footnote 463:

The Latin text is here quite different, and seems evidently corrupt.
We have followed the Cod. Sin., as does Hilgenfeld.

Footnote 464:

Literally, “in the hope of His life.”

Footnote 465:

The Greek is here totally unintelligible: it seems impossible either
to punctuate or construe it. We may attempt to represent it as
follows: “The doctrines of the Lord, then, are three: Life, Faith, and
Hope, our beginning and end; and Righteousness, the beginning and the
end of judgment; Love and Joy and the Testimony of gladness for works
of righteousness.” We have followed the ancient Latin text, which
Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.

Footnote 466:

Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).

Footnote 467:

Literally, “we ought more richly and loftily to approach His fear.”

Footnote 468:

Instead of “to Him with fear,” the reading of Cod. Sin., the Latin
has, “to His altar,” which Hilgenfeld adopts.

Footnote 469:

The Latin text is literally, “the adversary;” the Greek has, “and he
that worketh possesseth power;” Hilgenfeld reads, “he that worketh
against,” the idea expressed above being intended.

Footnote 470:

Or, “while these things continue, those which respect the Lord rejoice
in purity along with them—Wisdom,” etc.

Footnote 471:

Isa. i. 11-14, from the Sept., as is the case throughout. We have
given the quotation as it stands in Cod. Sin.

Footnote 472:

Thus in the Latin. The Greek reads, “might not have a man-made
oblation.” The Latin text seems preferable, implying that, instead of
the outward sacrifices of the law, there is now required a dedication
of _man himself_. Hilgenfeld follows the Greek.

Footnote 473:

Jer. vii. 22; Zech. viii. 17.

Footnote 474:

So the Greek. Hilgenfeld, with the Latin, omits “not.”

Footnote 475:

Ps. li. 19. There is nothing in Scripture corresponding to the last
clause.

Footnote 476:

Literally, “sling us out.”

Footnote 477:

Isa. lviii. 4, 5.

Footnote 478:

The original here is χειροτονίαν, from the LXX. Hefele remarks, that
it may refer to the stretching forth of the hands, either to swear
falsely, or to mock and insult one’s neighbour.

Footnote 479:

Isa. lviii. 6-10.

Footnote 480:

The Greek is here unintelligible: the Latin has, “that we should not
rush on, as if proselytes to their law.”

Footnote 481:

Or it might be rendered, “things present.” Cotelerius reads, “de his
instantibus.”

Footnote 482:

The Latin reads “Daniel” instead of “Enoch;” comp. Dan. ix. 24-27.

Footnote 483:

Dan. vii. 24, very loosely quoted.

Footnote 484:

Dan. vii. 7, 8, also very inaccurately cited.

Footnote 485:

We here follow the Latin text in preference to the Greek, which reads
merely, “the covenant is ours.” What follows seems to show the
correctness of the Latin, as the author proceeds to deny that the Jews
had any further interest in the promises.

Footnote 486:

Ex. xxxi. 18, xxxiv. 28.

Footnote 487:

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

Footnote 488:

Literally, “in hope of His faith.”

Footnote 489:

The Greek is here incorrect and unintelligible; and as the Latin omits
the clause, our translation is merely conjectural. Hilgenfeld’s text,
if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated:
“but as it is becoming in one who loves you not to fail in giving you
what we have, I, though the very offscouring of you, have been eager
to write to you.”

Footnote 490:

So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”

Footnote 491:

The Latin here departs entirely from the Greek text, and quotes as a
saying of “the Son of God” the following precept, nowhere to be found
in the New Testament: “Let us resist all iniquity, and hold it in
hatred.” Hilgenfeld joins this clause to the former sentence.

Footnote 492:

Isa. v. 21.

Footnote 493:

An exact quotation from Matt. xx. 16 or xxii. 14. It is worthy of
notice that this is the first example in the writings of the Fathers
of a citation from any book of the New Testament, preceded by the
authoritative formula, “it is written.”

Footnote 494:

Isa. liii. 5, 7.

Footnote 495:

Prov. i. 17, from the LXX., which has mistaken the meaning.

Footnote 496:

Gen. i. 26.

Footnote 497:

Matt. ix. 13; Mark ii. 17; Luke v. 32.

Footnote 498:

The Cod. Sin. reads, “neither would men have been saved by seeing
Him.”

Footnote 499:

Cod. Sin. has, “their prophets,” but the corrector has changed it as
above.

Footnote 500:

A very loose reference to Isa. liii. 8.

Footnote 501:

Cod. Sin. omits “and,” and reads, “when they smite their own shepherd,
then the sheep of the pasture shall be scattered and fail.”

Footnote 502:

Zech. xiii. 7.

Footnote 503:

Cod. Sin. inserts “and.”

Footnote 504:

These are inaccurate and confused quotations from Ps. xxii. 21, 17,
and cxix. 120.

Footnote 505:

Isa. l. 6, 7.

Footnote 506:

Isa. l. 8.

Footnote 507:

Isa. l. 9.

Footnote 508:

The Latin omits “since,” but it is found in all the Greek MSS.

Footnote 509:

Cod. Sin. has “believe.” Isa. viii. 14, xxviii. 16.

Footnote 510:

Isa. l. 7.

Footnote 511:

Ps. cxviii. 22.

Footnote 512:

Ps. cxviii. 24.

Footnote 513:

Comp. 1 Cor. iv. 13. The meaning is, “My love to you is so great, that
I am ready to be or to do all things for you.”

Footnote 514:

Ps. xxii. 17, cxviii. 12.

Footnote 515:

Ps. xxii. 19.

Footnote 516:

Isa. iii. 9.

Footnote 517:

Wisd. ii. 12. This apocryphal book is thus quoted as Scripture, and
intertwined with it.

Footnote 518:

Cod. Sin. reads, “What says the other prophet Moses unto them?”

Footnote 519:

Ex. xxxiii. 1; Lev. xx. 24.

Footnote 520:

The original word is “Gnosis,” the knowledge peculiar to advanced
Christians, by which they understand the mysteries of Scripture.

Footnote 521:

Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld,
however, changes the usual punctuation, which places a colon after
prophet, and reads, “For the prophet speaketh the parable of the Lord.
Who shall understand,” etc.

Footnote 522:

The Greek is here very elliptical and obscure: “His Spirit” is
inserted above, from the Latin.

Footnote 523:

Gen. i. 26.

Footnote 524:

Cod. Sin. has “our fair formation.”

Footnote 525:

Gen. i. 28.

Footnote 526:

Cod. Sin. inserts, “the Lord says.”

Footnote 527:

Cod. Sin. has “I make.”

Footnote 528:

Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17.

Footnote 529:

Ex. xxxiii. 3.

Footnote 530:

Ezek. xi. 19, xxxvi. 26.

Footnote 531:

Cod. Sin. inserts “Himself;” comp. John i. 14.

Footnote 532:

Comp. Eph. ii. 21.

Footnote 533:

Comp. Ps. xlii. 2.

Footnote 534:

Cod. Sin. omits “He says.”

Footnote 535:

Cod. Sin. omits “in the midst.”

Footnote 536:

Ps. xxii. 23; Heb. ii. 12.

Footnote 537:

Cod. Sin. has, “But we said above.”

Footnote 538:

Gen. i. 28.

Footnote 539:

These are specimens of the “Gnosis,” or faculty of bringing out the
hidden spiritual meaning of Scripture referred to before. Many more
such interpretations follow.

Footnote 540:

Cod. Sin. reads “temple,” which is adopted by Hilgenfeld.

Footnote 541:

Not to be found in Scripture, as is the case also with what follows.
Hefele remarks, that “certain false traditions respecting the Jewish
rites seem to have prevailed among the Christians of the second
century, of which Barnabas here adopts some, as do Justin (_Dial. c.
Try._ 40) and Tertullian (_adv. Jud._ 14; _adv. Marc._ iii. 7).”

Footnote 542:

Cod. Sin. has “by them.”

Footnote 543:

Cod. Sin. reads, “what commanded He?”

Footnote 544:

Cod. Sin. reads, “one as a burnt-offering, and one for sins.”

Footnote 545:

Cod. Sin. reads, “type of God,” but it has been corrected to “Jesus.”

Footnote 546:

In Cod. Sin. we find “_Rachel_.” The orthography is doubtful, but
there is little question that a kind of bramble-bush is intended.

Footnote 547:

Thus the Latin interprets; others render “shoots.”

Footnote 548:

Cod. Sin. has “thus” instead of “this.”

Footnote 549:

Literally, “was.”

Footnote 550:

The text is here in great confusion, though the meaning is plain.
Dressel reads, “For how are they alike, and why [does He enjoin] that
the goats should be good and alike?” The Cod. Sin. reads, “How is He
like Him? For this that,” etc.

Footnote 551:

Cod. Sin. here inserts “the goat.”

Footnote 552:

Cod. Sin. reads, “for as he who ... so, says he,” etc.

Footnote 553:

Comp. Acts xiv. 22.

Footnote 554:

Literally, “men in whom sins are perfect.” Of this, and much more that
follows, no mention is made in Scripture.

Footnote 555:

Cod. Sin. has “upon sticks,” and adds, “Behold again the type of the
cross, both the scarlet wool and the hyssop,”—adopted by Hilgenfeld.

Footnote 556:

Cod. Sin. has, “the law is Christ Jesus,” corrected to the above.

Footnote 557:

The Greek text is, “then no longer [sinful] men, no longer the glory
of sinners,” which Dressel defends and Hilgenfeld adopts, but which is
surely corrupt.

Footnote 558:

Literally, “in witness of the tribes.”

Footnote 559:

“In witness of.”

Footnote 560:

Thus the sense seems to require, and thus Dressel translates, though
it is difficult to extract such a meaning from the Greek text.

Footnote 561:

Ps. xviii. 44.

Footnote 562:

Isa. xxxiii. 13.

Footnote 563:

Jer. iv. 4.

Footnote 564:

Jer. vii. 2.

Footnote 565:

Ps. xxxiv. 11-13. The first clause of this sentence is wanting in Cod.
Sin.

Footnote 566:

Cod. Sin. has “Lord.”

Footnote 567:

Isa. i. 2.

Footnote 568:

In proof of the spiritual meaning of circumcision; but Hilgenfeld
joins the words to the preceding sentence.

Footnote 569:

Isa. i. 10.

Footnote 570:

Cod. Sin. reads, “it is the voice,” corrected, however, as above.

Footnote 571:

Cod. Sin. has, “that we might hear the word, and not only believe,”
plainly a corrupt text.

Footnote 572:

Cod. Sin., at first hand, has “slew them,” but is corrected as above.

Footnote 573:

The meaning is here very obscure, but the above rendering and
punctuation seem preferable to any other.

Footnote 574:

Cod. Sin., with several other MSS., leaves out “new.”

Footnote 575:

Jer. iv. 3. Cod. Sin. has “God” instead of “Lord.”

Footnote 576:

Deut. x. 16.

Footnote 577:

This contrast seems to be marked in the original. Cod. Sin. has,
“Behold, receive again.”

Footnote 578:

Jer. ix. 25, 26.

Footnote 579:

Dressel and Hilgenfeld read, “their covenant,” as does Cod. Sin.; we
have followed Hefele.

Footnote 580:

Cod. Sin. has “children of love,” omitting “richly,” and inserting it
before “looking forward.”

Footnote 581:

Literally, “doctrines.”

Footnote 582:

Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14.

Footnote 583:

Cod. Sin. inserts, “and then making a pause.”

Footnote 584:

This sentence is altogether omitted by inadvertence in Cod. Sin.

Footnote 585:

Some MSS. here read, “and further:” the above is the reading in Cod.
Sin., and is also that of Hefele.

Footnote 586:

This is rendered in the Latin, “the more profound gift,” referring, as
it does, to the _Gnosis_ of the initiated. The same word is used in
chap. i.

Footnote 587:

Literally, “has learned a more germane (or genuine) word from me,”
being an idle vaunt on account of the ingenuity in interpreting
Scripture he has just displayed.

Footnote 588:

Cod. Sin. has “portion,” corrected, however, as above. See Lev. xi.
and Deut. xiv.

Footnote 589:

Deut. iv. 1.

Footnote 590:

Literally, “in spirit.”

Footnote 591:

Cod. Sin. inserts, “and gaze about for some way of escape on account
of their greediness, even as these birds alone do not procure food for
themselves (by labour), but sitting idle, seek to devour the flesh of
others.” The text as above seems preferable: Hilgenfeld, however,
follows the Greek.

Footnote 592:

Cod. Sin. has, “condemned already.”

Footnote 593:

Dressel has a note upon this passage, in which he refers the words we
have rendered “corrupters of boys,” to those who by their dissolute
lives waste their fortunes, and so entail destruction on their
children; but this does not appear satisfactory. Comp. Clem. Alex.
_Pædag._ ii. 10.

Footnote 594:

We have left τρύπας untranslated.

Footnote 595:

Cod. Sin. has, “with the body through uncleanness,” and so again in
the last clause.

Footnote 596:

Cod. Sin. inserts, “having received.”

Footnote 597:

Ps. i. 1.

Footnote 598:

Literally, “of the pestilent.”

Footnote 599:

Cod. Sin. reads “perfectly” instead of “perfect,” as do most MSS.;
but, according to Dressel, we should read, “have a perfect knowledge
concerning the food.” Hilgenfeld follows the Greek.

Footnote 600:

Or, “resting upon Him.”

Footnote 601:

Cod. Sin. here has the singular, “one who ruminates.”

Footnote 602:

Literally, “holy age.”

Footnote 603:

Cod. Sin. inserts again, “rightly.”

Footnote 604:

Literally, “should build.”

Footnote 605:

Cod. Sin. has, “confine still more,” corrected to “tremble still
more.”

Footnote 606:

Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13.

Footnote 607:

Comp. Isa. xvi. 1, 2.

Footnote 608:

Literally, “dark.” Cod. Sin. has, “of darkness.”

Footnote 609:

Isa. xlv. 2, 3.

Footnote 610:

Isa. xxxiii. 16. Cod. Sin. has, “thou shalt dwell.”

Footnote 611:

Cod. Sin. entirely omits the question given above, and joins “the
water is sure” to the former sentence.

Footnote 612:

Isa. xxxiii. 16-18.

Footnote 613:

Ps. i, 3-6.

Footnote 614:

Cod. Sin. has, “what meaneth?”

Footnote 615:

Zeph. iii. 19.

Footnote 616:

Ezek. xlvii. 12.

Footnote 617:

Omitted in Cod. Sin.

Footnote 618:

Cod. Sin. refers this to _God_, and not to the prophet.

Footnote 619:

From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11.

Footnote 620:

Cod. Sin. reads, “He speaks to Moses.”

Footnote 621:

Cod. Sin. omits “and.”

Footnote 622:

Cod. Sin. reads πυγμῆς, which must here be translated “heap” or
“mass.” According to Hilgenfeld, however, πυγμή is here equivalent to
πυγμαχία, “a fight.” The meaning would then be, that “Moses piled
weapon upon weapon in the midst of the _battle_,” instead of “hill”
(πήγης), as above.

Footnote 623:

Thus standing in the form of a cross.

Footnote 624:

Or, as some read, “in the cross.”

Footnote 625:

Isa. lxv. 2.

Footnote 626:

Cod. Sin. has, “and He shall make him alive.”

Footnote 627:

Literally, “the sign.”

Footnote 628:

Comp. Num. xxi. 6-9; John iii. 14-18.

Footnote 629:

Deut. xxvii. 15. Cod. Sin. reads, “molten or graven.”

Footnote 630:

Instead of ἐν δοκῷ, “on a beam,” Cod. Sin. with other MSS. has
ἐνδόξως, “manifestly,” which is adopted by Hilgenfeld.

Footnote 631:

Cod. Sin. simply reads, “offer supplication.”

Footnote 632:

Num. xxi. 9.

Footnote 633:

Comp. Col. i. 16.

Footnote 634:

Cod. Sin. has the imperative, “Put on him;” but it is connected as
above.

Footnote 635:

Cod. Sin. closes the sentence with _Jesus_, and inserts, “Moses said
therefore to Jesus.”

Footnote 636:

Ex. xvii. 14.

Footnote 637:

Comp. 1 Tim. iii. 16.

Footnote 638:

That is, merely human: a reference is supposed to the Ebionites.

Footnote 639:

Ps. cx. 1; Matt. xxii. 43-45.

Footnote 640:

Cod. Sin. corrects “to Cyrus,” as LXX.

Footnote 641:

Cod. Sin. has, “he has taken hold.”

Footnote 642:

Isa. xlv. 1.

Footnote 643:

That is, “Christians.”

Footnote 644:

Gen. xxv. 21.

Footnote 645:

Gen. xxv. 23.

Footnote 646:

Gen. xlviii. 11, 9.

Footnote 647:

Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.

Footnote 648:

Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of
Manasseh.

Footnote 649:

Gen. xlviii. 18.

Footnote 650:

Gen. xlviii. 19.

Footnote 651:

Or, “of whom he willed.”

Footnote 652:

Cod. Sin. has, “when alone believing,” and is followed by Hilgenfeld
to this effect: “What, then, says He to Abraham, when, alone
believing, he was placed in righteousness? Behold,” etc.

Footnote 653:

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

Footnote 654:

Cod. Sin. absurdly repeats “to give.”

Footnote 655:

Ex. xxiv. 18.

Footnote 656:

Ex. xxxi. 18.

Footnote 657:

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

Footnote 658:

Cod. Sin. reads, “for themselves.”

Footnote 659:

Comp. Heb. iii. 5.

Footnote 660:

Cod. Sin. and other MSS. read, “through Him who inherited.”

Footnote 661:

Cod. Sin. refers this to Christ.

Footnote 662:

Cod. Sin. reads, “be prepared.” Hilgenfeld follows Cod. Sin. so far,
and reads, “For it is written how the Father commanded Him who was to
redeem us from darkness (αὐτῷ—λυτρωσάμενον) to prepare a holy people
for Himself.”

Footnote 663:

Isa. xlii. 6, 7.

Footnote 664:

Cod. Sin. has, “we know.”

Footnote 665:

Isa. xlix. 6. The text of Cod. Sin., and of the other MSS., is here in
great confusion: we have followed that given by Hefele.

Footnote 666:

Isa. lxi. 1, 2.

Footnote 667:

Cod. Sin. reads “because,” but this is corrected to “moreover.”

Footnote 668:

Ex. xx. 8; Deut. v. 12.

Footnote 669:

Jer. xvii. 24, 25.

Footnote 670:

Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading
“sixth” instead of “seventh.”

Footnote 671:

Cod. Sin. reads “signifies.”

Footnote 672:

Cod. Sin. adds, “to me.”

Footnote 673:

Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”

Footnote 674:

Ps. xc. 4; 2 Pet. iii. 8

Footnote 675:

Cod. Sin. seems properly to omit “of the wicked man.”

Footnote 676:

Cod. Sin. places _stars_ before _moon_.

Footnote 677:

Cod. Sin. reads “again,” but is corrected as above.

Footnote 678:

The meaning is, “If the Sabbaths of the Jews were the true Sabbath, we
should have been deceived by God, who demands pure hands and a pure
heart.”—HEFELE.

Footnote 679:

Cod. Sin. has, “But if not.” Hilgenfeld’s text of this confused
passage reads as follows: “Who then can sanctify the day which God has
sanctified, except the man who is of a pure heart? We are deceived (or
mistaken) in all things. Behold, therefore,” etc.

Footnote 680:

Cod. Sin. reads, “resting aright, we shall sanctify it, having been
justified, and received the promise, iniquity no longer existing, but
all things having been made new by the Lord.”

Footnote 681:

Cod. Sin. reads, “Shall we not then?”

Footnote 682:

Isa. i. 13.

Footnote 683:

“Barnabas here bears testimony to the observance of the Lord’s day in
early times.”—HEFELE.

Footnote 684:

We here follow the punctuation of Dressel: Hefele places only a comma,
between the clauses, and inclines to think that the writer implies
that the ascension of Christ took place on the first day of the week.

Footnote 685:

That is, “they worshipped the temple instead of Him.”

Footnote 686:

Isa. xl. 12.

Footnote 687:

Isa. lxvi. 1.

Footnote 688:

Comp. Isa. xlix. 17 (Sept.).

Footnote 689:

Cod. Sin. omits this.

Footnote 690:

Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

Footnote 691:

Dan. ix. 24-27; Hagg. ii. 10.

Footnote 692:

Cod. Sin. reads, “the calling.”

Footnote 693:

Cod. Sin. gives the clauses of this sentence separately, each
occupying a line.

Footnote 694:

That is, the man who is engaged in preaching the gospel.

Footnote 695:

Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.

Footnote 696:

Cod. Sin. reads, “my soul hopes that it has not omitted anything.”

Footnote 697:

Cod. Sin., “about things present or future.” Hilgenfeld’s text of this
passage is as follows: “My mind and soul hopes that, according to my
desire, I have omitted none of the things that pertain to salvation.
For if I should write to you about things present or future,” etc.
Hefele gives the text as above, and understands the meaning to be,
“points bearing on the _present_ argument.”

Footnote 698:

Comp. 2 Cor. xii. 7.

Footnote 699:

Cod. Sin. reads, “of the present time of iniquity.”

Footnote 700:

Cod. Sin. inserts, “Thou shalt fear Him that formed thee.”

Footnote 701:

Cod. Sin. adds, “in all things.”

Footnote 702:

Literally, “shalt not give insolence to thy soul.”

Footnote 703:

“That is, while proclaiming the gospel, thou shalt not in any way be
of corrupt morals.”—HEFELE.

Footnote 704:

Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in
distinct lines.

Footnote 705:

Comp. James i. 8.

Footnote 706:

Cod. Sin. has “thy name,” but this is corrected as above.

Footnote 707:

Cod. Sin. corrects to, “as thine own soul.”

Footnote 708:

Cod. Sin. has, “of God.”

Footnote 709:

“Difficulties,” or “troubles.”

Footnote 710:

Cod. Sin. adds, “knowing that without God nothing happens.”

Footnote 711:

Cod. Sin. has “talkative,” and omits the following clause.

Footnote 712:

Cod. Sin. has, “Thou shalt be subject (ὑποταγη—untouched by the
corrector) to masters as a type of God.”

Footnote 713:

Inserted in Cod. Sin.

Footnote 714:

Cod. Sin. has, “they should not.”

Footnote 715:

Comp. Eph. vi. 9.

Footnote 716:

Comp. Rom. viii. 29, 30.

Footnote 717:

Cod. Sin. has, “and not call.”

Footnote 718:

Cod. Sin. has, “in that which is incorruptible.”

Footnote 719:

Cod. Sin. has, “in things that are subject to death,” but is corrected
as above.

Footnote 720:

Or, “the persons of the saints.” Cod. Sin. omits this clause, but it
is added by a corrector.

Footnote 721:

The text is here confused in all the editions; we have followed that
of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, “Thou
shalt seek out every day the faces of the saints, either labouring by
word and going to exhort them, and meditating to save a soul by the
word, or by thy hands thou shalt labour for the redemption of thy
sins”—almost identical with that given above.

Footnote 722:

Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it
is added by a corrector.

Footnote 723:

Cod. Sin. has, “hate evil.”

Footnote 724:

Cod. Sin. inserts “and.”

Footnote 725:

Cod. Sin. omits this clause: it is inserted by a corrector.

Footnote 726:

Literally, “of the Black One.”

Footnote 727:

Cod. Sin. joins “eternal” with _way_, instead of _death_.

Footnote 728:

Cod. Sin. reads “transgressions.”

Footnote 729:

Cod. Sin. omits “magic, avarice.”

Footnote 730:

Cod. Sin. omits “therefore.”

Footnote 731:

The things condemned in the previous chapter.

Footnote 732:

Cod. Sin. has “resurrections,” but is corrected as above.

Footnote 733:

Cod. Sin. has, “lawgivers of good things.”

Footnote 734:

Cod. Sin. omits the preposition.

Footnote 735:

Cod. Sin. omits this.

Footnote 736:

Cod. Sin. reads, “that ye may be found in the day of judgment,” which
Hilgenfeld adopts.

Footnote 737:

Literally, “While yet the good vessel is with you,” _i.e._ as long as
you are in the body.

Footnote 738:

Cod. Sin. reads, “fail not in any one of yourselves,” which is adopted
by Hilgenfeld.

Footnote 739:

Corrected in Cod. Sin. to, “it is worthy.”

Footnote 740:

Cod. Sin. omits this clause, but it is inserted by the corrector.

Footnote 741:

Cod. Sin. omits “Amen,” and adds at the close, “Epistle of Barnabas.”

THE EPISTLES OF IGNATIUS.
(SHORTER AND LONGER.)

INTRODUCTORY NOTICE.

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

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

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

But after the question has been thus simplified, it still remains sufficiently complex. Of the seven epistles which are acknowledged by Eusebius (_Hist. Eccl._ iii. 36), we possess two Greek recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and scholars have for the most part agreed to accept the shorter form as representing the genuine letters of Ignatius. This was the opinion generally acquiesced in, from the time when critical editions of these epistles began to be issued, down to our own day. Criticism, indeed, fluctuated a good deal as to which epistles should be accepted and which rejected. Archp. Usher (1644), Isaac Vossius (1646), J. B. Cotelerius (1672), Dr T. Smith (1709), and others, edited the writings ascribed to Ignatius in forms differing very considerably as to the order in which they were arranged, and the degree of authority assigned them, until at length, from about the beginning of the eighteenth century, the seven Greek epistles of which a translation is here given, came to be generally accepted in their _shorter_ form as the genuine writings of Ignatius.

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

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

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

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

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

Had the somewhat sanguine hope thus expressed been realized, it would have been unnecessary for us to present to the English reader more than a translation of these three Syriac epistles. But the Ignatian controversy is not yet settled. There are still those who hold that the balance of argument is in favour of the shorter Greek, as against these Syriac epistles. They regard the latter as an epitome of the former, and think the harshness which, according to them, exists in the sequence of thoughts and sentences, clearly shows that this is the case. We have therefore given all the forms of the Ignatian letters which have the least claim on our attention.[742] The reader may judge, by comparison for himself, which of these is to be accepted as genuine, supposing him disposed to admit the claims of any one of them. We content ourselves with laying the materials for judgment before him, and with referring to the above-named works, in which he will find the whole subject discussed.

As to the personal history of Ignatius, almost nothing is known. The principal source of information regarding him is found in the account of his martyrdom, to which the reader is referred. Polycarp alludes to him in his Epistle to the Philippians (chap. ix.), and also to his letters (chap. xiii.). Irenæus quotes a passage from his Epistle to the Romans (_Adv. Hær._ v. 28; _Epist. ad Rom._ chap. iv.), without, however, naming him. Origen twice refers to him, first in the preface to his Comm. on the Song of Solomon, where he quotes a passage from the Epistle of Ignatius to the Romans, and again in his sixth homily on St Luke, where he quotes from the Epistle to the Ephesians, both times naming the author. It is unnecessary to give later references.

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

Footnote 742:

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

Transcriber’s Note:

The following letters were originally printed side-by-side, the Shorter form to the left and the Longer to the right. They are transcribed in this e-book one after another so as to be readable on modern reading devices, which often cannot handle multiple columns.

THE EPISTLE OF IGNATIUS TO THE EPHESIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[743] of time, that it should be always for an enduring and unchangeable glory, being united[744] and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace._

LONGER.

_Ignatius, who is also called Theophorus, to the church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fulness of God the Father, and predestinated before the beginning[745] of time, that it should be always for an enduring and unchangeable glory, being united[746] and elected through the true passion by the will of God the Father, and of our Lord Jesus Christ our Saviour: Abundant happiness through Jesus Christ, and His undefiled joy.[747]_

CHAP. I.—_Praise of the Ephesians._

SHORTER.

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers[748] of God, and stirring up[749] yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. For, on hearing that I came bound from Syria for the common name and hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him “who gave Himself for us, an offering and sacrifice to God,”[750] [ye hastened to see me[751]]. I received, therefore,[752] your whole multitude in the name of God, through Onesimus, a man of inexpressible love,[753] and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.

LONGER.