Chapter VII: Part 7

It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, “Why call ye me Lord, Lord, and do not the things which I say?”[921] For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites.

CHAP. V.—_Death is the fate of all such._

SHORTER.

Seeing, then, all things have an end, these two things are simultaneously set before us—death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it, [so is it also here.][922] The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion,[923] His life is not in us.

LONGER.

Seeing, then, all things have an end, and there is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. For I remark, that two different characters are found among men—the one true coin, the other spurious. The truly devout man is the right kind of coin, stamped by God Himself. The ungodly man, again, is false coin, unlawful, spurious, counterfeit, wrought not by God, but by the devil. I do not mean to say that there are two different human natures, but that there is one humanity, sometimes belonging to God, and sometimes to the devil. If any one is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice. The unbelieving bear the image of the prince of wickedness. The believing possess the image of their Prince, God the Father, and Jesus Christ, through whom, if we are not in readiness to die for the truth into His passion,[924] His life is not in us.

CHAP. VI.—_Preserve harmony._

SHORTER.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[925] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time,[926] and in the end was revealed. Do ye all then, imitating the same divine conduct,[927] pay respect to one another, and let no one look upon his neighbour after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.[928]

LONGER.

Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony,[929] while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time,[930] was God the Word, the only-begotten Son, and remains the same for ever; for “of His kingdom there shall be no end,”[931] says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.

CHAP. VII.—_Do nothing without the bishop and presbyters._

SHORTER.

As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do ye anything without the bishop and presbyters. Neither endeavour that anything appear reasonable and proper to yourselves apart; but being come together into the same place, let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled. There is one Jesus Christ, than whom nothing is more excellent. Do ye therefore all run together as into one temple of God, as to one altar, as to one Jesus Christ, who came forth from one Father, and is with and has gone to one.

LONGER.

As therefore the Lord does nothing without the Father, for says He, “I can of mine own self do nothing,”[932] so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval.[933] For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

CHAP. VIII.—_Caution against false doctrines._

SHORTER.

Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace. For the divinest prophets lived according to Christ Jesus. On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence,[934] and who in all things pleased Him that sent Him.

LONGER.

Be not deceived with strange doctrines, “nor give heed to fables and endless genealogies,”[935] and things in which the Jews make their boast. “Old things are passed away: behold, all things have become new.”[936] For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.[937]

CHAP. IX.—_Let us live with Christ._

SHORTER.

If, therefore, those who were brought up in the ancient order of things[938] have come to the possession of a new[939] hope, no longer observing the Sabbath, but living in the observance[940] of the Lord’s day, on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith,[941] and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.[942]

LONGER.

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, “If ye had believed Moses, ye would have believed me, for he wrote of me;”[943] and again, “Your father Abraham rejoiced to see my day, and he saw it, and was glad; for before Abraham was, I am;”[944] how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”[945] Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”[946] For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”[947] But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.[948] And after the observance of the Sabbath, let every friend of Christ keep the Lord’s day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”[949] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”[950] who are “lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof.”[951] These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men’s possessions, swallowing up wealth[952] insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!

CHAP. X.—_Beware of Judaizing._

SHORTER.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. Therefore, having become His disciples, let us learn to live according to the principles of Christianity.[953] For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be ye changed into the new leaven, which is Jesus Christ. Be ye salted in Him, lest any one among you should be corrupted, since by your savour ye shall be convicted. It is absurd to profess[954] Christ Jesus, and to Judaize. For Christianity did not embrace[955] Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God.

LONGER.

Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. For “if Thou, Lord, shalt mark iniquities, O Lord, who shall stand?”[956] Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.”[957] This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”[958] when Paul and Peter were laying the foundations of the church. Lay aside, therefore, the evil, the old, the corrupt leaven,[959] and be ye changed into the new leaven of grace. Abide in Christ, that the stranger[960] may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;[961] and in his seed all those have been blessed[962] who were ordained to eternal life[963] in Christ.

CHAP. XI.—_I write these things to warn you._

SHORTER.

These things [I address to you], my beloved, not that I know any of you to be in such a state;[964] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope,[965] from which may no one of you ever be turned aside.

LONGER.

These things [I address to you], my beloved, not that I know any of you to be in such a state;[966] but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that you may rather attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father’s glory, to judge the living and the dead, and to render to every one according to his works.[967] He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us[968] ever be turned aside!

CHAP. XII.—_Ye are superior to me._

SHORTER.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to any of you that are at liberty. I know that ye are not puffed up, for ye have Jesus Christ in yourselves. And all the more when I commend you, I know that ye cherish modesty[969] of spirit; as it is written, “The righteous man is his own accuser.”[970]

LONGER.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty[971] of spirit; as it is written, “The righteous man is his own accuser;”[972] and again, “Declare thou first thine iniquities, that thou mayest be justified;”[973] and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;”[974] “for that which is highly esteemed among men is abomination in the sight of God.”[975] For says [the Scripture], “God be merciful to me a sinner.”[976] Therefore those great ones, Abraham and Job,[977] styled themselves “dust and ashes”[978] before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?”[979] And Moses, who was “the meekest of all men,”[980] saith to God, “I am of a feeble voice, and of a slow tongue.”[981] Be ye therefore also of a humble spirit, that ye may be exalted; for “he that abaseth himself shall be exalted, and he that exalteth himself shall be abased.”[982]

CHAP. XIII.—_Be established in faith and unity._

SHORTER.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual.

LONGER.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper, both in the flesh and spirit, in faith and love, with your most admirable bishop, and the well-compacted[983] spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Christ to the Father, that there may be a unity according to God among you.

CHAP. XIV.—_Your prayers requested._

SHORTER.

Knowing as I do that ye are full of God, I have but briefly exhorted you. Be mindful of me in your prayers, that I may attain to God; and of the church which is in Syria, whence I am not worthy to derive my name: for I stand in need of your united prayer in God, and your love, that the church which is in Syria may be deemed worthy of being refreshed[984] by your church.

LONGER.

Knowing as I do that ye are full of all good, I have but briefly exhorted you in the love of Jesus Christ. Be mindful of me in your prayers, that I may attain to God; and of the church which is in Syria, of whom I am not worthy to be called bishop. For I stand in need of your united prayer in God, and of your love, that the church which is in Syria may be deemed worthy, by your good order, of being edified[985] in Christ.

CHAP. XV.—_Salutations._

SHORTER.

The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, along with Polycarp, the bishop of the Smyrnæans. The rest of the churches, in honour of Jesus Christ, also salute you. Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ.

LONGER.

The Ephesians from Smyrna (whence I also write to you), who are here for the glory of God, as ye also are, who have in all things refreshed me, salute you, as does also Polycarp. The rest of the churches, in honour of Jesus Christ, also salute you. Fare ye well in harmony, ye who have obtained the inseparable Spirit, in Christ Jesus, by the will of God.

Footnote 890:

Literally, “according to God.”

Footnote 891:

Literally, “of the most God-becoming name,” referring either to the
appellation “Theophorus,” or to that of “martyr” or “confessor.”

Footnote 892:

Literally, “according to God.”

Footnote 893:

1 Tim. iv. 10.

Footnote 894:

Comp. Gal. iv. 9.

Footnote 895:

1 Cor. x. 13.

Footnote 896:

The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.

Footnote 897:

Literally, “worthy of God.”

Footnote 898:

Literally, “worthy of God.”

Footnote 899:

Literally, “whom may I enjoy.”

Footnote 900:

The apodosis is here wanting in the original, but must evidently be
supplied in some such way as above.

Footnote 901:

Literally, “to use the age of your bishop.”

Footnote 902:

Literally, “according to.”

Footnote 903:

Literally, “youthful condition.”

Footnote 904:

Literally, “to flesh.”

Footnote 905:

Job xxxii. 8, 9.

Footnote 906:

Dan. xiii. (Apoc.).

Footnote 907:

1 Sam. iii. 1.

Footnote 908:

Jer. i. 7.

Footnote 909:

1 Kings iii. 16.

Footnote 910:

2 Kings xxii. xxiii.

Footnote 911:

Dan. xiii. 52 (Apoc.).

Footnote 912:

1 Tim. iv. 12.

Footnote 913:

1 Sam. viii. 7.

Footnote 914:

Ex. xvi. 8.

Footnote 915:

Num. xvi. 1.

Footnote 916:

Num. xvi. 31.

Footnote 917:

2 Sam. xviii. 14.

Footnote 918:

Sheba is referred to under this name: see 2 Sam. xx. 22.

Footnote 919:

2 Chron. xxvi. 20.

Footnote 920:

1 Sam. xiii. 11.

Footnote 921:

Luke vi. 46.

Footnote 922:

The apodosis is wanting in the original, and some prefer finding it in
the following sentence.

Footnote 923:

Or, “after the likeness of His passion.”

Footnote 924:

Or, “after the likeness of His passion.”

Footnote 925:

Literally, “in harmony of God.”

Footnote 926:

Literally, “before the ages.”

Footnote 927:

Literally, “receiving the like manners of God.”

Footnote 928:

The meaning is here doubtful.

Footnote 929:

Literally, “in harmony of God.”

Footnote 930:

Literally, “before the ages.”

Footnote 931:

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

Footnote 932:

John v. 30.

Footnote 933:

Or, “contrary to his judgment.”

Footnote 934:

Some have argued that the Gnostic Σιγή, _silence_, is here referred
to, and have consequently inferred that this epistle could not have
been written by Ignatius.

Footnote 935:

1 Tim. i. 4.

Footnote 936:

2 Cor. v. 17.

Footnote 937:

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

Footnote 938:

Literally, “in old things.”

Footnote 939:

Or, “newness of.”

Footnote 940:

Or, “according to.”

Footnote 941:

Literally, “we have received to believe.”

Footnote 942:

Comp. Matt. xxvii. 52.

Footnote 943:

John v. 46.

Footnote 944:

John viii. 56, 58.

Footnote 945:

Isa. xxxv. 4.

Footnote 946:

2 Thess. iii. 10.

Footnote 947:

Gen. iii. 19.

Footnote 948:

Reference is here made to well-known Jewish opinions and practices
with respect to the Sabbath. The Talmud fixes 2000 cubits as the space
lawful to be traversed. Philo (_De Therap._) refers to the dancing,
etc.

Footnote 949:

Ps. vi. xii. (inscrip.).

Footnote 950:

Phil. iii. 18, 19.

Footnote 951:

Tim. iii. 4.

Footnote 952:

Literally, “whirlpools of wealth.”

Footnote 953:

Literally, “according to Christianity.”

Footnote 954:

Some read, “to name.”

Footnote 955:

Literally, “believe into,” merge into.

Footnote 956:

Ps. cxxx. 3.

Footnote 957:

Isa. lxii. 2, 12.

Footnote 958:

Acts xi. 26.

Footnote 959:

1 Cor. v. 7.

Footnote 960:

Or, “enemy.”

Footnote 961:

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

Footnote 962:

Gen. xxviii. 14.

Footnote 963:

Acts xiii. 48.

Footnote 964:

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

Footnote 965:

1 Tim. i. 1.

Footnote 966:

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

Footnote 967:

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

Footnote 968:

Some read, “of you.”

Footnote 969:

Literally, “are reverent.”

Footnote 970:

Prov. xviii. 17 (LXX.).

Footnote 971:

Literally, “are reverent.”

Footnote 972:

Prov. xviii. 17 (LXX.).

Footnote 973:

Isa. xliii. 26.

Footnote 974:

Luke xvii. 10.

Footnote 975:

Luke xvi. 15.

Footnote 976:

Luke xviii. 13.

Footnote 977:

Some read, “Jacob.”

Footnote 978:

Gen. xviii. 27; Job xxx. 19.

Footnote 979:

1 Chron. xvii. 16.

Footnote 980:

Num. xii. 3.

Footnote 981:

Ex. iv. 10.

Footnote 982:

Luke xiv. 11.

Footnote 983:

Literally, “well-woven.”

Footnote 984:

Literally, “of being sprinkled with dew.”

Footnote 985:

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

THE EPISTLE OF IGNATIUS TO THE TRALLIANS.

SHORTER.

_Ignatius, who is also called Theophorus, to the holy church which is at Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect, and worthy of God, possessing peace through the flesh, and blood, and passion of Jesus Christ, who is our hope, through our rising again to Him,[986] which also I salute in its fulness,[987] and in the apostolical character,[988] and wish abundance of happiness._

LONGER.

_Ignatius, who is also called Theophorus, to the holy church which is at Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy of God, possessing peace through the flesh and Spirit of Jesus Christ, who is our hope, in His passion by the cross and death, and in His resurrection, which also I salute in its fulness,[989] and in the apostolical character,[990] and wish abundance of happiness._

CHAP. I.—_Acknowledgment of their excellence._

SHORTER.

I know that ye possess an unblameable and sincere mind in patience, and that not only in present practice,[991] but according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and so sympathized in the joy which I who am bound in Christ Jesus possess, that I beheld your whole multitude in him. Having therefore received through him the testimony of your good-will, according to God, I gloried to find you, as I knew you were, the followers of God.

LONGER.

I know that ye possess an unblameable and sincere mind in patience, and that not only for present use,[992] but as a permanent possession, as Polybius your bishop has shown me, who has come to Smyrna by the will of God the Father, and the Lord Jesus Christ, His Son, with the co-operation of the Spirit, and so sympathized in the joy which I, who am bound in Christ Jesus, possess, that I beheld your whole multitude in Him. Having therefore received through him the testimony of your good-will according to God, I gloried to find that you were the followers of Jesus Christ the Saviour.

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

SHORTER.

For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all.[993] For they are not ministers of meat and drink, but servants of the church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire.

LONGER.

Be ye subject to the bishop as to the Lord, for “he watches for your souls, as one that shall give account to God.”[994] Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in Him. It behoves you also, in every way, to please the deacons, who are [ministers] of the mysteries of Christ Jesus; for they are not ministers of meat and drink, but servants of the church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would a burning fire. Let them, then, prove themselves to be such.

CHAP. III.—_Honour the deacons, etc._

SHORTER.

In like manner, let all reverence the deacons as an appointment[995] of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no church.[996] Concerning all this, I am persuaded that ye are of the same opinion. For I have received the manifestation[997] of your love, and still have it with me, in your bishop, whose very appearance is highly instructive,[998] and his meekness of itself a power; whom I imagine even the ungodly must reverence, seeing they are[999] also pleased that I do not spare myself. But shall I, when permitted to write on this point, reach such a height of self-esteem, that though being a condemned[1000] man, I should issue commands to you as if I were an apostle?

LONGER.

And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly[1001] of the apostles of Christ. Apart from these there is no elect church, no congregation of holy ones, no assembly of saints. I am persuaded that ye also are of this opinion. For I have received the manifestation[1002] of your love, and still have it with me, in your bishop, whose very appearance is highly instructive, and his meekness of itself a power; whom I imagine even the ungodly must reverence. Loving you as I do, I avoid writing in any severer strain to you, that I may not seem harsh to any, or wanting [in tenderness]. I am indeed bound for the sake of Christ, but I am not yet worthy of Christ. But when I am perfected, perhaps I shall then become so. I do not issue orders like an apostle.

CHAP. IV.—_I have need of humility._

SHORTER.

I have great knowledge in God,[1003] but I restrain myself, lest I should perish through boasting. For now it is needful for me to be the more fearful, and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me.[1004] I therefore have need of meekness, by which the prince of this world is brought to nought.

LONGER.

But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord.[1005] And even though I were established[1006] in things pertaining to God, yet then would it befit me to be the more fearful, and not give heed to those that vainly puff me up. For those that commend me scourge me. [I do indeed desire to suffer[1007]], but I know not if I be worthy to do so. For the envy of the wicked one is not visible to many, but it wars against me. I therefore have need of meekness, by which the devil, the prince of this world, is brought to nought.

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

SHORTER.

Am I not able to write to you of heavenly things? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive [such doctrines], ye should be strangled by them. For even I, though I am bound [for Christ], yet am not on that account able to understand heavenly things, and the places[1008] of the angels, and their gatherings under their respective princes, things visible and invisible. Without reference to such abstruse subjects, I am still but a learner [in other respects[1009]]; for many things are wanting to us, that we come not short of God.

LONGER.

For might[1010] not I write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes [in Christ]. Pardon me in this respect, lest, as not being able to receive their weighty import,[1011] ye should be strangled by them. For even I, though I am bound [for Christ], and am able to understand heavenly things, the angelic orders, and the different sorts[1012] of angels and hosts, the distinctions between powers and dominions, and the diversities between thrones and authorities, the mightiness of the Æons, and the pre-eminence of the cherubim and seraphim, the sublimity of the spirit, the kingdom of the Lord, and above all, the incomparable majesty of Almighty God—though I am acquainted with these things, yet am I not therefore by any means perfect; nor am I such a disciple as Paul or Peter. For many things are yet wanting to me, that I may not fall short of God.

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

SHORTER.

I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those[1013] [that are given to this] mix[1014] up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily[1015] take, with a fatal pleasure,[1016] leading to his own death.

LONGER.

I therefore, yet not I, but the love of Jesus Christ, “entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.”[1017] For there are some vain talkers[1018] and deceivers, not Christians, but Christ-betrayers,[1019] bearing about the name of Christ in deceit, and “corrupting the word”[1020] of the gospel; while they intermix the poison of their deceit with their persuasive talk,[1021] as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, “Let no man be called good who mixes good with evil.”[1022] For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak[1023] of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.

CHAP. VII.—_The same continued._

SHORTER.

Be on your guard, therefore, against such persons. And this will be the case with you if you are not puffed up, and continue in intimate union with[1024] Jesus Christ our God, and the bishop, and the enactments of the apostles. He that is within the altar is pure, but[1025] he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons,[1026] such a man is not pure in his conscience.

LONGER.

Be on your guard, therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as “a snare upon a watch-tower, and as a net which is spread out.”[1027] For “he that does not heal himself in his own works, is the brother of him that destroys himself.”[1028] If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for “He is nigh unto those that fear Him.”[1029] And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”[1030] And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters; but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ of God?[1031] And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers,[1032] fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.

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

SHORTER.

Not that I know there is anything of this kind among you; but I put you on your guard, inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore, clothing[1033] yourselves with meekness, be ye renewed[1034] in faith, that is the flesh of the Lord, and in love, that is the blood of Jesus Christ. Let no one of you cherish any grudge against his neighbour. Give no occasion to the Gentiles, lest by means of a few foolish men the whole multitude [of those that believe] in God be evil spoken of. For, “Woe to him by whose vanity my name is blasphemed among any.”[1035]

LONGER.

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He “who spared not His Son for the sake of His holy church.”[1036] But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection[1037] against the deadly disease of unruly men, by which do ye flee from the disease[1038] [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing[1039] yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith[1040] He loved us when He gave Himself a ransom[1041] for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.”[1042] Give no occasion to the Gentiles, lest “by means of a few foolish men the word and doctrine [of Christ] be blasphemed.”[1043] For says the prophet, as in the person of God, “Woe to him by whom my name is blasphemed among the Gentiles.”[1044]

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

SHORTER.

Stop your ears, therefore, when any one speaks to you at variance with[1045] Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.

LONGER.

Stop your ears, therefore, when any one speaks to you at variance with[1046] Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for “the Word was made flesh,”[1047] and lived upon earth without sin. For says He, “Which of you convicteth me of sin?”[1048] He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, “Many bodies of the saints that slept arose,”[1049] their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means[1050] of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and “sat down at His right hand, expecting till His enemies are placed under His feet.”[1051] On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried.[1052] During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathæa had laid Him. At the dawning of the Lord’s day He arose from the dead, according to what was spoken by Himself, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of man also be three days and three nights in the heart of the earth.”[1053] The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord’s day contains the resurrection.

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

SHORTER.

But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to[1054] the wild beasts? Do I therefore die in vain?[1055] Am I not then guilty of falsehood[1056] against [the cross of] the Lord?

LONGER.

But if, as some that are without God, that is, the unbelieving, say, He became man in appearance [only], that He did not in reality take unto Him a body, that He died in appearance [merely], and did not in very deed suffer, then for what reason am I now in bonds, and long to be exposed to[1057] the wild beasts? In such a case, I die in vain, and am guilty of falsehood[1058] against the cross of the Lord. Then also does the prophet in vain declare, “They shall look on Him whom they have pierced, and mourn over themselves as over one beloved.”[1059] These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”[1060] And the Father, who always hears Him,[1061] answered and said, “Arise, O God, and judge the earth; for Thou shalt receive all the heathen for Thine inheritance.”[1062] The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”[1063] Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

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

SHORTER.

Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible. By it[1064] He calls you through His passion, as being His members. The head, therefore, cannot be born by itself, without its members; God, who is [the Saviour] Himself, having promised their union.[1065]

LONGER.

Do ye also avoid those wicked offshoots of his,[1066] Simon his first-born son, and Menander, and Basilides, and all his wicked mob of followers,[1067] the worshippers of a man, whom also the prophet Jeremiah pronounces accursed.[1068] Flee also the impure Nicolaitanes, falsely so called,[1069] who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, “Let every plant which my heavenly Father has not planted be rooted up.”[1070] For if they had been branches of the Father, they would not have been “enemies of the cross of Christ,”[1071] but rather of those who “killed the Lord of glory.”[1072] But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

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

SHORTER.

I salute you from Smyrna, together with the churches of God which are with me, who have refreshed me in all things, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one another; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, of Jesus Christ, and of the apostles. I entreat you in love to hear me, that I may not, by having written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be worthy of the lot for which I am destined, and that I may not be found reprobate.

LONGER.

I salute you from Smyrna, together with. the churches of God which are with me, whose rulers have refreshed me in every respect, both in the flesh and in the spirit. My bonds, which I carry about with me for the sake of Jesus Christ (praying that I may attain to God), exhort you. Continue in harmony among yourselves, and in supplication; for it becomes every one of you, and especially the presbyters, to refresh the bishop, to the honour of the Father, and to the honour of Jesus Christ and of the apostles. I entreat you in love to hear me, that I may not, by having thus written, be a testimony against you. And do ye also pray for me, who have need of your love, along with the mercy of God, that I may be thought worthy to attain the lot for which I am now designed, and that I may not be found reprobate.

CHAP. XIII.—_Conclusion._

SHORTER.

The love of the Smyrnæans and Ephesians salutes you. Remember in your prayers the church which is in Syria, from which also I am not worthy to receive my appellation, being the last[1073] of them. Fare ye well in Jesus Christ, while ye continue subject to the bishop, as to the command [of God], and in like manner to the presbytery. And do ye, every man, love one another with an undivided heart. Let my spirit be sanctified[1074] by yours, not only now, but also when I shall attain to God. For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may ye be found unblameable.

LONGER.

The love of the Smyrnæans and Ephesians salutes you. Remember our church which is in Syria, from which I am not worthy to receive my appellation, being the last[1075] of those of that place. Fare ye well in the Lord Jesus Christ, while ye continue subject to the bishop, and in like manner to the presbyters and to the deacons. And do ye, every man, love one another with an undivided heart. My spirit salutes you,[1076] not only now, but also when I shall have attained to God; for I am as yet exposed to danger. But the Father of Jesus Christ is faithful to fulfil both mine and your petitions: in whom may we be found without spot. May I have joy of you in the Lord.

Footnote 986:

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

Footnote 987:

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

Footnote 988:

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

Footnote 989:

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

Footnote 990:

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

Footnote 991:

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

Footnote 992:

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

Footnote 993:

It is doubtful whether this exhortation is addressed to the deacons or
people; whether the former are urged in all respects to please the
latter, or the latter in all points to be pleased with the former.

Footnote 994:

Heb. xiii. 17.

Footnote 995:

Literally, “commandment.” The text, which is faulty in the MS., has
been amended as above by Smith.

Footnote 996:

Literally, “no church is called.”

Footnote 997:

Or, “pattern.”

Footnote 998:

Literally, “great instruction.”

Footnote 999:

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

Footnote 1000:

Both the text and meaning are here very doubtful; some follow the
reading of the longer recension.

Footnote 1001:

Or, “conjunction.”

Footnote 1002:

Or, “pattern.”

Footnote 1003:

Literally, “I know many things in God.”

Footnote 1004:

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

Footnote 1005:

1 Cor. i. 31.

Footnote 1006:

Or, “confirmed.”

Footnote 1007:

Omitted in the MS.

Footnote 1008:

Or, “stations.”

Footnote 1009:

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

Footnote 1010:

ἐβουλόμην apparently by mistake for ἐδυνάμην.

Footnote 1011:

Literally, “their force.”

Footnote 1012:

Or, “varieties of.”

Footnote 1013:

The ellipsis in the original is here very variously supplied.

Footnote 1014:

Literally, “interweave.”

Footnote 1015:

Or, “sweetly.”

Footnote 1016:

The construction is here difficult and doubtful.

Footnote 1017:

1 Cor. i. 10.

Footnote 1018:

Tit. i. 10.

Footnote 1019:

Literally, “Christ-sellers.”

Footnote 1020:

2 Cor. ii. 17.

Footnote 1021:

Literally, “sweet address.”

Footnote 1022:

_Apost. Constitutions_, vi. 13.

Footnote 1023:

Supplied from the old Latin version.

Footnote 1024:

Literally, “unseparated from.”

Footnote 1025:

This clause is inserted from the ancient Latin version.

Footnote 1026:

The text has “deacon.”

Footnote 1027:

Hos. v. 1.

Footnote 1028:

Prov. xviii. 9 (LXX.).

Footnote 1029:

Ps. lxxxv. 9.

Footnote 1030:

Isa. lxvi. 2.

Footnote 1031:

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

Footnote 1032:

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

Footnote 1033:

Literally, “taking up.”

Footnote 1034:

Or, “renew yourselves.”

Footnote 1035:

Isa. lii. 5.

Footnote 1036:

Rom. viii. 32.

Footnote 1037: