The Pastor of Hermas (Shepherd of Hermas) - Book Three
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Translated by the Rev. F. Crombie, M.A.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Book Third.--Similitudes
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Similitude First [244]
As in This World We Have No Abiding City, We Ought to Seek One to Come.
He says to me, "You know that you who are the servants of God dwell in
a strange land; for your city is far away from this one. [245] If,
then," he continues, "you know your city in which you are to dwell,
why do ye here provide lands, and make expensive preparations, and
accumulate dwellings and useless buildings? He who makes such
preparations for this city cannot return again to his own. Oh foolish,
and unstable, and miserable man! Dost thou not understand that all
these things belong to another, and are under the power of another?
for the lord of this city will say, `I do not wish thee to dwell in my
city; but depart from this city, because thou obeyest not my laws.'
Thou, therefore, although having fields and houses, and many other
things, when cast out by him, what wilt thou do with thy land, and
house, and other possessions which thou hast gathered to thyself? For
the lord of this country justly says to thee, `Either obey my laws or
depart from my dominion.' What, then, dost thou intend to do, having a
law in thine own city, on account of thy lands, and the rest of thy
possessions? [246] Thou shalt altogether deny thy law, and walk
according to the law of this city. See lest it be to thy hurt to deny
thy law; [247] for if thou shalt desire to return to thy city, thou
wilt not be received, because thou hast denied the law of thy city,
but wilt be excluded from it. Have a care, therefore: as one living in
a foreign land, make no further preparations for thyself than such
merely as may be sufficient; and be ready, when the master of this
city shall come to cast thee out for disobeying his law, to leave his
city, and to depart to thine own, and to obey thine own law without
being exposed to annoyance, but in great joy. Have a care, then, ye
who serve the Lord, and have Him in your heart, that ye work the works
of God, remembering His commandments and promises which He promised,
and believe that He will bring them to pass if His commandments be
observed. Instead of lands, therefore, buy afflicted souls, according
as each one is able, and visit [248] widows and orphans, and do not
overlook them; and spend your wealth and all your preparations, which
ye received from the Lord, upon such lands and houses. For to this end
did the Master make you rich, that you might perform these services
unto Him; and it is much better to purchase such lands, and
possessions, and houses, as you will find in your own city, when you
come to reside in it. This is a noble and sacred expenditure, attended
neither with sorrow nor fear, but with joy. Do not practice the
expenditure of the heathen, [249] for it is injurious to you who are
the servants of God; but practice an expenditure of your own, in which
ye can rejoice; and do not corrupt [250] nor touch what is another's
nor covet it, for it is an evil thing to covet the goods of other men;
but work thine own work, and thou wilt be saved."
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Footnotes
[244] [We have seen in Justin and Irenæus what seem to us an
overstrained allegorizing, and more will be encountered in Origen. On
this whole subject, however, as it struck the Oriental and primitive
instincts, take the following very illustrative remarks, attributed to
Hartley of Winwich:-- "Nature, in its proper order, is the book of
God, and exhibits spiritual things in material forms. The knowledge of
correspondences being so little understood, is one main cause of the
obscurity of the Scriptures of the Old Testament, which were chiefly
written by the rules of this science: and not Scripture alone, but
man, also, as an image of the spiritual and natural worlds, contains
in himself the correspondences of both: of the former, in his
interior, and of the latter in his exterior or bodily, part, and so is
called the microcosm, or little world." Such texts as Heb. ix. 24, 1
Cor. ii. 13, 14, go far to explain to us the childlike faith of the
Fathers. See note on Leighton's St. Peter, p. 238, vol. iii. Ed. Of
William West, B.A. 1870.]
[245] [Heb. xiii. 14 is the text of this very beautiful chapter. But
he original Greek of Phil. iii. 20 seems, also, to be in the author's
mind. St. Paul addressed it to the church of a Roman "colony," whose
citizenship was not Macedonian but Roman: hence its beautiful
propriety.]
[246] This sentence may be also rendered thus, giving heneken the
meaning of "as regards," "respecting"--a usual enough signification:
"What then do you intend to do, as you have a law in your own city
regarding your lands and the rest of your possessions?" The Vatican
punctuates the passage so that it runs as follows: "What then will you
do, who have a law in your own city? Will you, on account of your
land, or any other of your preparations, be able to deny your law?"
The Vatican also omits several clauses that are in the Greek, down to
"for if thou shalt deny, and shalt desire to return," etc.
[247] See ... law, omitted in Lips. [The threskeia of Jas. i. 27.]
[248] The Vatican has: "Acquit widows, and do justice to orphans."
[249] The Vatican renders, "Do not covet, therefore, the riches of the
heathen." [Here follows, in the Lambeth ms., an allusion to Luke xix.
15, which Wake renders: "Trade with your own riches." See, also, Luke
xii. 33.]
[250] The Vatican, rendering paracharassete, adulterare, proceeds as
if the reference were to adultery. "Neither touch another man's wife,
nor lust after her, but desire your own work, and you will be saved."
.
Similitude Second
As the Vine is Supported by the Elm, So is the Rich Man Helped by the
Prayer of the Poor.
As I was walking in the field, and observing an elm and vine, and
determining in my own mind respecting them and their fruits, the
Shepherd appears to me, and says, "What is it that you are thinking
about the elm and vine?" "I am considering," I reply, "that they
become each other exceedingly well." "These two trees," he continues,
"are intended as an example for the servants of God." "I would like to
know," said I, "the example which these trees you say, are intended to
teach." "Do you see," he says, "the elm and the vine?" "I see them
sir," I replied. "This vine," he continued, "produces fruit, and the
elm is an unfruitful tree; but unless the vine be trained upon the
elm, it cannot bear much fruit when extended at length upon the
ground; [251] and the fruit which it does bear is rotten, because the
plant is not suspended upon the elm. When, therefore, the vine is cast
upon the elm, it yields fruit both from itself and from the elm. You
see, moreover, that the elm also produces much fruit, not less than
the vine, but even more; because," [252] he continued, "the vine, when
suspended upon the elm, yields much fruit, and good; but when thrown
upon the ground, what it produces is small and rotten. This
similitude, [253] therefore, is for the servants of God--for the poor
man and for the rich." "How so, sir?" said I; "explain the matter to
me." "Listen," he said: "The rich man has much wealth, but is poor in
matters relating to the Lord, because he is distracted about his
riches; and he offers very few confessions and intercessions to the
Lord, and those which he does offer are small and weak, and have no
power above. But when the rich man refreshes [254] the poor, and
assists him in his necessities, believing that what he does to the
poor man will be able to find its reward with God--because the poor
man is rich in intercession and confession, and his intercession has
great power with God--then the rich man helps the poor in all things
without hesitation; and the poor man, being helped by the rich,
intercedes for him, giving thanks to God for him who bestows gifts
upon him. And he still continues to interest himself zealously for the
poor man, that his wants may be constantly supplied. For he knows that
the intercession of the poor man is acceptable and influential [255]
with God. Both, accordingly, accomplish their work. The poor man makes
intercession; a work in which he is rich, which he received from the
Lord, and with which he recompenses the master who helps him. And the
rich man, in like manner, unhesitatingly bestows upon the poor man the
riches which he received from the Lord. And this is a great work, and
acceptable before God, because he understands the object of his
wealth, and has given to the poor of the gifts of the Lord, and
rightly discharged his service to Him. [256] Among men, however, the
elm appears not to produce fruit, and they do not know nor understand
that if a drought come, the elm, which contains water, nourishes the
vine; and the vine, having an unfailing supply of water, yields double
fruit both for itself and for the elm. So also poor men interceding
with the Lord on behalf of the rich, increase their riches; and the
rich, again, aiding the poor in their necessities, satisfy their
souls. Both, therefore, are partners in the righteous work. He who
does these things shall not be deserted by God, but shall be enrolled
in the books of the living. Blessed are they who have riches, and who
understand that they are from the Lord. [For they who are of that mind
will be able to do some good. [257] ]"
Footnotes
[251] The Vatican reads: "Unless this vine be attached to the elm, and
rest upon it, it cannot bear much fruit. For, lying upon the ground,
it produces bad fruit, because it is not suspended upon the elm."
[252] The Vatican here makes Hermas interrupt the Shepherd, and ask,
"How greater than the vine?"
[253] [Based on Jas. i. 9-11, 27, and ii. 1-9: introducing the heathen
world to just ideas of human brotherhood, and the mutual relations of
the poor and the rich.]
[254] The translation of the text is based on the Palatine. Lips.
Reads: "When the rich man fills out upon the poor." Hilgenfeld amends
this: "When the rich man recovers breath upon the poor." Neither gives
sense. The Ęthiopic has: "But if the rich man lean on the poor;" and
the Greek of Hilgenfeld might mean: "When the rich man recovers his
breath by leaning on the poor." The Vatican is quite different: "When,
therefore, the rich man helps the poor in those things which he needs,
the poor man prays to the Lord for the rich man, and God bestows all
blessings upon the rich man, because the poor man is rich in prayer,
and his prayer has great merit with God. Then the rich man accordingly
assists the poor man's things, because he feels that he is fully heard
(exaudiri) by the Lord; and the more willingly and unhesitatingly does
he give him every help, and takes care that he wants for nothing. The
poor man gives thanks to God for the rich man, because they do their
duty in respect to the Lord (a Domino)."
[255] [I note this use of the word "influential," because it was
formerly denounced as an Americanism.]
[256] [Luke xii. 42.]
[257] The sentence in brackets is not in Lips. It is taken from Pal.
.
Similitude Third
As in Winter Green Trees Cannot Be Distinguished from Withered, So in
This World Neither Can the Just from the Unjust.
He showed me many trees having no leaves, but withered, as it seemed
to me; for all were alike. And he said to me, "Do you see those
trees?" "I see, sir," I replied, "that all are alike, and withered."
He answered me, and said, "These trees which you see are those who
dwell in this world." "Why, then, sir," I said, "are they withered, as
it were, and alike?" [258] "Because," he said, "neither are the
righteous manifest in this life, nor sinners, but they are alike; for
this life is a winter to the righteous, and they do not manifest
themselves, because they dwell with sinners: for as in winter trees
that have cast their leaves are alike, and it is not seen which are
dead and which are living, so in this world neither do the righteous
show themselves, nor sinners, but all are alike one to another." [259]
Footnotes
[258] The Vatican renders this thus: "Why do they resemble those that
are, as it were, withered?"
[259] [Matt. xiii. 29.]
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Similitude Fourth
As in Summer Living Trees are Distinguished from Withered by Fruit and
Living Leaves, So in the World to Come the Just Differ from the Unjust in
Happiness.
He showed me again many trees, some budding, and others withered. And
he said to me, "Do you see these trees?" "I see, sir," I replied,
"some putting forth buds, and others withered." "Those," he said,
"which are budding are the righteous who are to live in the world to
come; for the coming world is the summer [260] of the righteous, but
the winter of sinners. When, therefore, the mercy of the Lord shines
forth, then shall they be made manifest who are the servants of God,
and all men shall be made manifest. For as in summer the fruits of
each individual tree appear, and it is ascertained of what sort they
are, so also the fruits of the righteous shall be manifest, and all
who have been fruitful in that world shall be made known. [261] But
the heathen and sinners, like the withered trees which you saw, will
be found to be those who have been withered and unfruitful in that
world, and shall be burnt as wood, and [so] made manifest, because
their actions were evil during their lives. For the sinners shall be
consumed because they sinned and did not repent, and the heathen shall
be burned because they knew not Him who created them. Do you therefore
bear fruit, that in that summer your fruit may be known. And refrain
from much business, and you will never sin: for they who are occupied
with much business commit also many sins, being distracted about their
affairs, and not at all serving their Lord. [262] How, then," he
continued, "can such a one ask and obtain anything from the Lord, if
he serve Him not? They who serve Him shall obtain their requests, but
they who serve Him not shall receive nothing. And in the performance
even of a single action a man can serve the Lord; for his mind will
not be perverted from the Lord, but he will serve Him, having a pure
mind. If, therefore, you do these things, you shall be able to bear
fruit for the life to come. And every one who will do these things
shall bear fruit."
Footnotes
[260] Summer. Throne.--Lips. [Rom. viii. 22-24.]
[261] The Vatican has, "And all the merry and joyful shall be restored
in that age."
[262] [1 Cor. vii. 30-35; Rom. xii. 11.]
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Similitude Fifth
Of True Fasting and Its Reward: Also of Purity of Body.
Chap. I.
While fasting and sitting on a certain mountain, and giving thanks to
the Lord for all His dealings with me, I see the Shepherd sitting down
beside me, and saying, "Why have you come hither [so] early in the
morning?" "Because, sir," I answered, "I have a station." [263] "What
is a station?" he asked. "I am fasting, sir," I replied. "What is this
fasting," he continued, "which you are observing?" "As I have been
accustomed, sir," I reply, "so I fast." "You do not know," he says,
"how to fast unto the Lord: this useless fasting which you observe to
Him is of no value." "Why, sir," I answered, "do you say this?" "I say
to you," he continued, "that the fasting which you think you observe
is not a fasting. But I will teach you what is a full and acceptable
fasting to the Lord. Listen," he continued: "God does not desire such
an empty fasting. [264] For fasting to God in this way you will do
nothing for a righteous life; but offer to God a fasting of the
following kind: Do no evil in your life, and serve the Lord with a
pure heart: keep His commandments, walking in His precepts, and let no
evil desire arise in your heart; and believe in God. If you do these
things, and fear Him, and abstain from every evil thing, you will live
unto God; and if you do these things, you will keep a great fast, and
one acceptable before God."
Chap. II.
"Hear the similitude which I am about to narrate to you relative to
fasting. A certain man had a field and many slaves, and he planted a
certain part of the field with a vineyard, [265] and selecting a
faithful and beloved and much valued slave, he called him to him, and
said, `Take this vineyard which I have planted, and stake [266] it
until I come, and do nothing else to the vineyard; and attend to this
order of mine, and you shall receive your freedom from me.' And the
master of the slave departed to a foreign country. And when he was
gone, the slave took and staked the vineyard; and when he had finished
the staking of the vines, he saw that the vineyard was full of weeds.
He then reflected, saying, `I have kept this order of my master: I
will dig up the rest of this vineyard, and it will be more beautiful
when dug up; and being free of weeds, it will yield more fruit, not
being choked by them.' He took, therefore, and dug up the vineyard,
and rooted out all the weeds that were in it. And that vineyard became
very beautiful and fruitful, having no weeds to choke it. And after a
certain time the master of the slave and of the field returned, and
entered into the vineyard. And seeing that the vines were suitably
supported on stakes, and the ground, moreover, dug up, and all the
weeds rooted out, and the vines fruitful, he was greatly pleased with
the work of his slave. And calling his beloved son who was his heir,
and his friends who were his councillors, he told them what orders he
had given his slave, and what he had found performed. And they
rejoiced along with the slave at the testimony which his master bore
to him. And he said to them, `I promised this slave freedom if he
obeyed the command which I gave him; and he has kept my command, and
done besides a good work to the vineyard, and has pleased me
exceedingly. In return, therefore, for the work which he has done, I
wish to make him co-heir with my son, because, having good thoughts,
he did not neglect them, but carried them out.' With this resolution
of the master his son and friends were well pleased, viz., that the
slave should be co-heir with the son. After a few days the master made
a feast, [267] and sent to his slave many dishes from his table. And
the slave receiving the dishes that were sent him from his master,
took of them what was sufficient for himself, and distributed the rest
among his fellow-slaves. And his fellow-slaves rejoiced to receive the
dishes, and began to pray for him, that he might find still greater
favour with his master for having so treated them. His master heard
all these things that were done, and was again greatly pleased with
his conduct. And the master again calling together his friends and his
son, reported to them the slave's proceeding with regard to the dishes
which he had sent him. And they were still more satisfied that the
slave should become co-heir with his son."
Chap. III.
I said to him, "Sir, I do not see the meaning of these similitudes,
nor am I able to comprehend them, unless you explain them to me." "I
will explain them all to you," he said, "and whatever I shall mention
in the course of our conversations I will show you. [Keep the
commandments of the Lord, and you will be approved, and inscribed
amongst the number of those who observe His commands.] And if you do
any good beyond what is commanded by God, [268] you will gain for
yourself more abundant glory, and will be more honoured by God than
you would otherwise be. If, therefore, in keeping the commandments of
God, you do, in addition, these services, you will have joy if you
observe them according to my command." I said to him, "Sir, whatsoever
you enjoin upon me I will observe, for I know that you are with me."
"I will be with you," he replied, "because you have such a desire for
doing good; and I will be with all those," he added, "who have such a
desire. This fasting," he continued, "is very good, provided the
commandments of the Lord be observed. Thus, then, shall you observe
the fasting which you intend to keep. [269] First of all, [270] be on
your guard against every evil word, and every evil desire, and purify
your heart from all the vanities of this world. If you guard against
these things, your fasting will be perfect. And you will do also as
follows. [271] Having fulfilled what is written, in the day on which
you fast you will taste nothing but bread and water; and having
reckoned up the price of the dishes of that day which you intended to
have eaten, you will give it to a widow, or an orphan, or to some
person in want, and thus you will exhibit humility of mind, so that he
who has received benefit from your humility may fill his own soul, and
pray for you to the Lord. If you observe fasting, as I have commanded
you, your sacrifice will be acceptable to God, and this fasting will
be written down; and the service thus performed is noble, and sacred,
and acceptable to the Lord. These things, therefore, shall you thus
observe with your children, and all your house, and in observing them
you will be blessed; and as many as hear these words and observe them
shall be blessed; and whatsoever they ask of the Lord they shall
receive."
Chap. IV.
I prayed him much that he would explain to me the similitude of the
field, and of the master of the vineyard, and of the slave who staked
the vineyard, and of the sakes, and of the weeds that were plucked out
of the vineyard, and of the son, and of the friends who were
fellow-councillors, for I knew that all these things were a kind of
parable. And he answered me, and said, "You are exceedingly persistent
[272] with your questions. You ought not," he continued, "to ask any
questions at all; for if it is needful to explain anything, it will be
made known to you." I said to him, "Sir, whatsoever you show me, and
do not explain, I shall have seen to no purpose, not understanding its
meaning. In like manner, also, if you speak parables to me, and do not
unfold them, I shall have heard your words in vain." And he answered
me again, saying, "Every one who is the servant of God, and has his
Lord in his heart, asks of Him understanding, and receives it, and
opens up every parable; and the words of the Lord become known to him
which are spoken in parables. [273] But those who are weak and
slothful in prayer, hesitate to ask anything from the Lord; but the
Lord is full of compassion, and gives without fail to all who ask Him.
But you, having been strengthened by the holy Angel, [274] and having
obtained from Him such intercession, and not being slothful, why do
not you ask of the Lord understanding, and receive it from Him?" I
said to him, "Sir, having you with me, I am necessitated to ask
questions of you, for you show me all things, and converse with me;
but if I were to see or hear these things without you, I would then
ask the Lord to explain them."
Chap. V.
"I said to you a little ago," he answered, "that you were cunning and
obstinate in asking explanations of the parables; but since you are so
persistent, I shall unfold to you the meaning of the similitudes of
the field, and of all the others that follow, that you may make them
known to every one. [275] Hear now," he said, "and understand them.
The field is this world; and the Lord of the field is He who created,
and perfected, and strengthened all things; [and the son is the Holy
Spirit; [276] ] and the slave is the Son of God; and the vines are
this people, whom He Himself planted; and the stakes are the holy
angels of the Lord, who keep His people together; and the weeds that
were plucked out of the vineyard are the iniquities of God's servants;
and the dishes which He sent Him from His table are the commandments
which He gave His people through His Son; and the friends and
fellow-councillors are the holy angels who were first created; and the
Master's absence from home is the time that remains until His
appearing." I said to him, "Sir, all these are great, and marvellous,
and glorious things. Could I, therefore," I continued, "understand
them? No, nor could any other man, even if exceedingly wise.
Moreover," I added, "explain to me what I am about to ask you." "Say
what you wish," he replied. "Why, sir," I asked, "is the Son of God in
the parable in the form of a slave?"
Chap. VI.
"Hear," he answered: "the Son of God is not in the form [277] of a
slave, but in great power and might." "How so, sir?" I said; "I do not
understand." "Because," he answered, "God planted the vineyard, that
is to say, He created the people, and gave them to His Son; and the
Son appointed His angels over them to keep them; and He Himself purged
away their sins, having suffered many trials and undergone many
labours, for no one is able to dig without labour and toil. He
Himself, then, having purged away the sins of the people, showed them
the paths of life [278] by giving them the law which He received from
His Father. [You see," he said, "that He is the Lord of the people,
having received all authority from His Father. [279] ] And why the
Lord took His Son as councillor, and the glorious angels, regarding
the heirship of the slave, listen. The holy, pre-existent Spirit, that
created every creature, God made to dwell in flesh, which He chose.
[280] This flesh, accordingly, in which the Holy Spirit dwelt, was
nobly subject to that Spirit, walking religiously and chastely, in no
respect defiling the Spirit; and accordingly, after living [281]
excellently and purely, and after labouring and co-operating with the
Spirit, and having in everything acted vigorously and courageously
along with the Holy Spirit, He assumed it as a partner with it. For
this conduct [282] of the flesh pleased Him, because it was not
defiled on the earth while having the Holy Spirit. He took, therefore,
as fellow-councillors His Son and the glorious angels, in order that
this flesh, which had been subject to the body without a fault, might
have some place of tabernacle, and that it might not appear that the
reward [of its servitude had been lost [283] ], for the flesh that has
been found without spot or defilement, in which the Holy Spirit dwelt,
[will receive a reward [284] ]. You have now the explanation [285] of
this parable also."
Chap. VII.
"I rejoice, sir," I said, "to hear this explanation." "Hear," again he
replied: "Keep this flesh pure and stainless, that the Spirit which
inhabits it may bear witness to it, and your flesh may be justified.
See that the thought never arise in your mind that this flesh of yours
is corruptible, and you misuse it by any act of defilement. If you
defile your flesh, you will also defile the Holy Spirit; and if you
defile your flesh [and spirit], you will not live." [286] "And if any
one, sir," I said, "has been hitherto ignorant, before he heard these
words, how can such a man be saved who has defiled his flesh?"
"Respecting former sins [287] of ignorance," he said, "God alone is
able to heal them, for to Him belongs all power. [But be on your guard
now, and the all-powerful and compassionate God will heal former
transgressions [288] ], if for the time to come you defile not your
body nor your spirit; for both are common, and cannot be defiled, the
one without the other: keep both therefore pure, and you will live
unto God."
Footnotes
[263] [This anachronism betrays the later origin of "The Pastor." The
Pauline Hermas would not have used this technical term. These fasts
were very early fixed by canon for Wednesdays and Fridays. See Canon
lxix. of canons called "Apostolical;" also Bingham, book xiii. cap. 9,
and this volume, p. 34, note 4.]
[264] [See cap. iii. of this similitude.]
[265] The Vatican adds, "for his successors."
[266] i.e., attach the vines to stakes.
[267] The Vatican adds, "Having called together his friends." [The
gospel parables of the vineyard, and of the sower, and of the man
travelling into a far country, are here reflected passim. I cannot but
refer to a parable which greatly resembles this, and is yet more
beautiful, occurring in Mrs. Sherwood's Stories on the Catechism
(Fijou), a book for children. It is not unworthy of Bunyan.]
[268] [To read into this passage the idea of "supererogatory merit" is
an unpardonable anachronism. (Compare Command. iv. 4.) The writer
everywhere denies human merit, extols mercy, and imputes good works to
grace. He has in view St. Paul's advice (1 Cor. vii. 25-28), or our
blessed Lord's saying (Matt. xix. 12). The abuse of such Scriptures
propped up a false system (2 Pet. iii. 16) after it had been invented
by Pelagians and monastic enthusiasts. But it has no place in the mind
of Hermas, nor in the mind of Christ.]
[269] [Thus he does not object to the "station," if kept with
evangelical acts of devotion and penitence. Isa. lviii. 5-8.]
[270] Pseudo-Athanasius gives this paragraph as follows: "First of all
be on your guard to fast from every evil word and evil report, and
purify your heart from every defilement and revenge, and base
covetousness. And on the day on which you fast, be content with bread,
and herbs, and water, giving thanks to God. And having calculated the
amount of the cost of the meal which you intended to have eaten on
that day, give it to a widow, or an orphan, or to some one in want, so
that, having clearly filled his own soul, he shall pray to the Lord on
your behalf. If you therefore perform your fasting as I enjoined you,
your sacrifice will be acceptable before the Lord, and inscribed in
the heavens in the day of the requital of the good things that have
been prepared for the righteous."
[271] [Note this detailed account of primitive fasting (2 Cor. vi. 5,
ix. 27, xi. 27). Amid all the apostle's sufferings and dying daily, he
adds fastings to involuntary hunger and thirst.]
[272] Literally, "self-willed." (authades).
[273] [Matt. xiii. 11; Jas. i. 5.]
[274] [Luke. xxii. 43.]
[275] [Part of the commission again.]
[276] This clause occurs only in the Vatican. It does not occur in
Lips., Pal., or in the Ęth.
[277] [Phil. ii. 7. But no longer is He such.]
[278] [Heb. i. 3; Ps. xvi. 11]
[279] The sentence in brackets is omitted in Lips. And Ęth., occurs in
Vat. And Pal.
[280] This passage varies in each of the forms in which it has come
down, and is corrupt in most, if not in all. The Vatican (Lat.) has,
"Because the messenger hears the Holy Spirit, which was the first of
all that was poured (infusus) into a body in which God might dwell.
For understanding (intellectus) placed it in a body as seemed proper
to Him." The Pal. reads: "For that Holy Spirit which was created pure
[first] of all in a body in which it might dwell, God made and
appointed a chosen body which pleased Him." The Ęth. reads: "The Holy
Spirit, who created all things, dwelt in a body in which He wished to
dwell." [See Grabe's collation and emendation here, in Wake's
translation.]
[281] The Vatican renders this sentence: "This body, therefore, into
which the Holy Spirit was led, was subject to that Spirit, walking
rightly, modestly, and chastely, and did not at all defile that
Spirit. Since, then, that body had always obeyed the Holy Spirit, and
had laboured rightly and chastely with it, and had not at any time
given way, that wearied body passed its time as a slave; but having
strongly approved itself along with the Holy Spirit, it was received
unto God." The Palatine is similar. The Ęth. reads: "That body served
well in righteousness and purity, nor did it ever defile that Spirit,
and it became His partner, since that body pleased God."
[282] poreia. Vatican, potens cursus.
[283] The passages within brackets are omitted by Lips. and Ęth.
[284] The passages within brackets are omitted by Lips. and Ęth.
[285] [If the reader feels that the explanation itself needs to be
explained, let him attribute it to the confused and inaccurate state
of the text. Grabe says emphatically, that "the created Spirit of
Christ as a man and not the Holy Ghost, the third person of the
Trinity," is spoken of in this chapter chiefly. The apparent confusion
of words and phrases must be the result of ignorant copying. It is a
sufficient answer to certain German critics to cite the providential
approval of Athanasius, a fact of the utmost moment. Nobody doubts
that Athanasius was sensitive to any discoloration of the Nicene
Faith. In the text of Hermas, therefore, as it was in his copy, there
could have been nothing heretical, or favouring heresy. That Hermas
was an artist, and purposely gave his fiction a very primitive air, is
evident. He fears to name the Scriptures he quoted, lest any one
should doubt their use, in the days of Clement, in the Western
churches.]
[286] [1 Cor. iii. 16, 17. Owen, On the Spirit, passim. Ambiguities,
cap. ii.]
[287] [Acts xvii. 30.]
[288] Omitted in Lips. Ęth. has simply, "But be on your guard now."
.
Similitude Sixth
Of the Two Classes of Voluptuous Men, and of Their Death, Falling Away,
and the Duration of Their Punishment.
Chap. I.
Sitting in my house, and glorifying the Lord for all that I had seen,
and reflecting on the commandments, that they are excellent, and
powerful, and glorious, and able to save a man's soul, I said within
myself, "I shall be blessed if I walk in these commandments, and every
one who walks in them will be blessed." While I was saying these words
to myself, I suddenly see him sitting beside me, and hear him thus
speak: "Why are you in doubt about the commandments which I gave you?
They are excellent: have no doubt about them at all, but put on faith
in the Lord, and you will walk in them, for I will strengthen you in
them. These commandments are beneficial to those who intend to repent:
for if they do not walk in them, their repentance is in vain. You,
therefore, who repent cast away the wickedness of this world which
wears you out; and by putting on all the virtues of a holy life, you
will be able to keep these commandments, and will no longer add to the
number of your sins. Walk, [289] therefore, in these commandments of
mine, and you will live unto God. All these things have been spoken to
you by me." And after he had uttered these words, he said to me, "Let
us go into the fields, and I will show you the shepherds of the
flocks." "Let us go, sir," I replied. And we came to a certain plain,
and he showed me a young man, a shepherd, clothed in a suit of
garments of a yellow colour: and he was herding very many sheep, and
these sheep were feeding luxuriously, as it were, and riotously, and
merrily skipping hither and thither. The shepherd himself was merry,
because of his flock; and the appearance of the shepherd was joyous,
and he was running about amongst his flock. [And other sheep I saw
rioting and luxuriating in one place, but not, however, leaping about.
[290] ]
Chap. II.
And he said to me, "Do you see this shepherd?" "I see him, sir," I
said. "This," he answered, "is the angel [291] of luxury and deceit:
he wears out the souls of the servants of God, and perverts them from
the truth, deceiving them with wicked desires, through which they will
perish; for they forget the commandments of the living God, and walk
in deceits and empty luxuries; and they are ruined by the angel, some
being brought to death, others to corruption." [292] I said to him,
"Sir, I do not know the meaning of these words, `to death, and to
corruption.'" "Listen," he said. "The sheep which you saw merry and
leaping about, are those which have torn themselves away from God for
ever, and have delivered themselves over to luxuries and deceits [293]
[of this world. Among them there is no return to life through
repentance, because they have added to their other sins, and
blasphemed the name of the Lord. Such men therefore, are appointed
unto death. [294] And the sheep which you saw not leaping, but feeding
in one place, are they who have delivered themselves over to luxury
and deceit], but have committed no blasphemy against the Lord. These
have been perverted from the truth: among them there is the hope of
repentance, by which it is possible to live. Corruption, then, has a
hope of a kind of renewal, [295] but death has everlasting ruin."
Again I went forward a little way, and he showed me a tall shepherd,
somewhat savage in his appearance, clothed in a white goatskin, and
having a wallet on his shoulders, and a very hard staff with branches,
and a large whip. And he had a very sour look, so that I was afraid of
him, so forbidding was his aspect. This shepherd, accordingly, was
receiving the sheep from the young shepherd, those, viz., that were
rioting and luxuriating, but not leaping; and he cast them into a
precipitous place, full of thistles and thorns, so that it was
impossible to extricate the sheep from the thorns and thistles; but
they were completely entangled amongst them. These, accordingly, thus
entangled, pastured amongst the thorns and thistles, and were
exceedingly miserable, being beaten by him; and he drove them hither
and thither, and gave them no rest; and, altogether, these sheep were
in a wretched plight.
Chap. III.
Seeing them, therefore, so beaten and so badly used, I was grieved for
them, because they were so tormented, and had no rest at all. And I
said to the Shepherd who talked with me, "Sir, who is this shepherd,
who is so pitiless and severe, and so completely devoid of compassion
for these sheep?" "This," he replied, "is the angel of punishment;
[296] and he belongs to the just angels, and is appointed to punish.
He accordingly takes those who wander away from God, and who have
walked in the desires and deceits of this world, and chastises them as
they deserve with terrible and diverse punishments." "I would know,
sir," I said, "Of what nature are these diverse tortures and
punishments?" "Hear," he said, "the various tortures and punishments.
The tortures are such as occur during life. [297] For some are
punished with losses, others with want, others with sicknesses of
various kinds, and others with all kinds of disorder and confusion;
others are insulted by unworthy persons, and exposed to suffering in
many other ways: for many, becoming unstable in their plans, try many
things, and none of them at all succeed, and they say they are not
prosperous in their undertakings; and it does not occur to their minds
that they have done evil deeds, but they blame the Lord. [298] When,
therefore, they have been afflicted with all kinds of affliction, then
are they delivered unto me for good training, and they are made strong
in the faith of the Lord; and [299] for the rest of the days of their
life they are subject to the Lord with pure hearts, and are successful
in all their undertakings, obtaining from the Lord everything they
ask; and then they glorify the Lord, that they were delivered to me,
and no longer suffer any evil."
Chap. IV.
I said to him, "Sir, explain this also to me." "What is it you ask?"
he said. "Whether, sir," I continued, "they who indulge in luxury, and
who are deceived, are tortured for the same period of time that they
have indulged in luxury and deceit?" He said to me, "They are tortured
in the same manner." [300] ["They are tormented much less, sir," I
replied; [301] ] "for those who are so luxurious and who forget God
ought to be tortured seven-fold." He said to me "You are foolish, and
do not understand the power of torment." "Why, sir," I said, "if I had
understood it, I would not have asked you to show me." "Hear," he
said, "the power of both. The time of luxury and deceit is one hour;
but the hour of torment is equivalent to thirty days. If, accordingly,
a man indulge in luxury for one day, and be deceived and be tortured
for one day, the day of his torture is equivalent to a whole year. For
all the days of luxury, therefore, there are as many years of torture
to be undergone. You see, then," he continued, "that the time of
luxury and deceit is very short, [302] but that of punishment and
torture long."
Chap. V.
"Still," I said, "I do not quite understand about the time of deceit,
and luxury, and torture; explain it to me more clearly." He answered,
and said to me, "Your folly is persistent; and you do not wish to
purify your heart, and serve God. Have a care," he added, "lest the
time be fulfilled, and you be found foolish. Hear now," he added, "as
you desire, that you may understand these things. He who indulges in
luxury, and is deceived for one day, and who does what he wishes, is
clothed with much foolishness, and does not understand the act which
he does until the morrow; for he forgets what he did the day before.
For luxury and deceit have no memories, on account of the folly with
which they are clothed; but when punishment and torture cleave to a
man for one day, he is punished and tortured for a year; for
punishment and torture have powerful memories. While tortured and
punished, therefore, for a whole year, he remembers at last [303] his
luxury and deceit, and knows that on their account he suffers evil.
Every man, therefore, who is luxurious and deceived is thus tormented,
because, although having life, they have given themselves over to
death." "What kinds of luxury, sir," I asked, "are hurtful?" "Every
act of a man which he performs with pleasure," he replied, "is an act
of luxury; for the sharp-tempered man, when gratifying his tendency,
indulges in luxury; and the adulterer, and the drunkard, and the
back-biter, and the liar, and the covetous man, and the thief, and he
who does things like these, gratifies his peculiar propensity, and in
so doing indulges in luxury. All these acts of luxury are hurtful to
the servants of God. On account of these deceits, therefore, do they
suffer, who are punished and tortured. And there are also acts of
luxury which save men; for many who do good indulge in luxury, being
carried away by their own pleasure: [304] this luxury, however, is
beneficial to the servants of God, and gains life for such a man; but
the injurious acts of luxury before enumerated bring tortures and
punishment upon them; and if they continue in them and do not repent,
they bring death upon themselves."
Footnotes
[289] The Vatican has a sentence before this: "For if you sin not
afterwards, you will greatly fall away from your former
[transgressions]."
[290] Found only in Pseudo-Athanasius. It occurs in none of the
translations.
[291] [The use of the word "angel," here, may possibly coincide with
that in the Apocalypse, rebuking an unfaithful and luxurious pastor,
like the angel of Sardis (Rev. iii. 1-5). The "yellow" raiment may be
introduced as a contrast to the words, "thou has a few names even in
Sardis which have not defiled their garments, and they shall walk with
me in white."]
[292] kataphthoran, translated in Pal. And Vat. by defectio, apostasy,
as departure from goodness and truth. The Ęthiopic has "ruin."
[293] Of ... deceit, omitted in Lips. Our translation is made from the
Vat.
[294] Pseudo-Athanasius has, "of such men the life is death."
[295] Pseudo-Athanasius has, "Corruption, therefore, has a hope of
resurrection up to a certain point." [Death here must mean final
apostasy (Heb. vi. 4-6, x. 26-31, xii. 15-17). But a certain
death-in-life, which is not final, is instanced in Rev. iii. 1; note
also 1 John iii. 14, 15, v. 16, 17.]
[296] [The idea is, the minister of discipline, as St. Ambrose is
represented with a scourge in his hand. The Greek (ek ton angelon ton
dikaion) favours the idea that faithful pastors are here
symbolized,--just stewards and righteous men.]
[297] biotikai. The Vatican and Pal. render this, "the various
punishments and tortures which men suffer daily in their lives."
Pseudo-Athanasius has: "For when they revolt from God, thinking to be
in rest and in wealth, then they are punished, some meeting with
losses," etc. [1 Tim. i. 20. Remedial discipline is thus spoken of, 1
Cor. v. 5.]
[298] Pseudo-Athanasius has: "And they cannot bear for the rest of
their days to turn and serve the Lord with a pure heart. But if they
repent and become sober again, then they understand that they were not
prosperous on account of their evil deeds; and so they glorify the
Lord, because He is a just Judge, and because they suffered justly,
and were punished (epaideuthesan) according to their deeds."
[299] The Vatican inserts the following sentence before this: "And
when they begin to repent of their sins, then the works in which they
have wickedly exercised themselves arise in their hearts; and then
they give honour to God, saying that He is a just Judge, and that they
have deservedly suffered everything according to their deeds." So does
Pal. The Ęthiopic becomes very condensed in this portion. [Note this
class of offenders, having suffered remedial chastisement, are not
delivered over the Satan finally, but "delivered unto me (the angel of
repentance) for good training."]
[300] tropon. The Vat. and Pal. have, "for the same time" (per idem
tempus).
[301] Omitted in Lips.
[302] Pseudo-Athanasius has "nothing" (ouden) instead of elachistos.
[303] pote. [The pleasures of sin are "for a season" (Heb. xi. 25), at
most: impenitence is the "treasuring up of wrath against the day of
wrath" (Rom. ii. 5).]
[304] [Ps. iv. 6, 7, cxix. 14, lxxxiv. 10. Dr. Doddridge's epigram on
Dum Vivimus Vivamus will be brought to mind.]
.
Similitude Seventh
They Who Repent Must Bring Forth Fruits Worthy of Repentance.
After a few days I saw him in the same plain where I had also seen the
shepherds; and he said to me, "What do you wish with me?" I said to
him, "Sir, that you would order the shepherd who punishes to depart
out of my house, because he afflicts me exceedingly." "It is
necessary," he replied, "that you be afflicted; for thus," he
continued, "did the glorious angel command concerning you, as he
wishes you to be tried." "What have I done which is so bad, sir," I
replied, "that I should be delivered over to this angel?" "Listen," he
said: "Your sins are many, but not so great as to require that you be
delivered over to this angel; but your household has committed great
iniquities and sins, and the glorious angel has been incensed at them
on account of their deeds; and for this reason he commanded you to be
afflicted for a certain time, that they also might repent, and purify
themselves from every desire of this world. When, therefore, they
repent and are purified, then the angel of punishment will depart." I
said to him, "Sir, if they have done such things as to incense the
glorious angel against them, yet what have I done?" He replied, "They
cannot be afflicted at all, unless you, the head of the house, be
afflicted: for when you are afflicted, of necessity they also suffer
affliction; but if you are in comfort, they can feel no affliction."
"Well, sir," I said, "they have repented with their whole heart." "I
know, too," he answered, "that they have repented with their whole
heart: do you think, however, that the sins of those who repent are
remitted? [305] Not altogether, but he who repents must torture his
own soul, and be exceedingly humble in all his conduct, and be
afflicted with many kinds of affliction; and if he endure the
afflictions that come upon him, He who created all things, and endued
them with power, will assuredly have compassion, and will heal him;
and this will He do when He sees the heart of every penitent pure from
every evil thing: [306] and it is profitable for you and for your
house to suffer affliction now. But why should I say much to you? You
must be afflicted, as that angel of the Lord commanded who delivered
you to me. And for this give thanks to the Lord, because He has deemed
you worthy of showing you beforehand this affliction, that, knowing it
before it comes, you may be able to bear it with courage." [307] I
said to him, "Sir, be thou with me, and I will be able to bear all
affliction." "I will be with you," he said, "and I will ask the angel
of punishment to afflict you more lightly; nevertheless, you will be
afflicted for a little time, and again you will be re-established in
your house. Only continue humble, and serve the Lord in all purity of
heart, you and your children, and your house, and walk in my commands
which I enjoin upon you, and your repentance will be deep and pure;
and if you observe these things with your household, every affliction
will depart from you. [308] And affliction," he added, "will depart
from all who walk in these my commandments."
Footnotes
[305] The Vat. and Pal. have protinus, "immediately." [Wake adopts
this reading, which appears to be required by the context.]
[306] The Lips. has lost here a few words, which are supplied from the
Latin translations. [Mal. iii. 3; Isa. i. 22; Ps. xxvi. 2, cxxxix. 23,
24. Is there not much teaching here for our easy living, and light
ideas of the sinfulness of sin?]
[307] The Vatican has: "But rather give thanks to the Lord, that He,
knowing what is to come to pass, has deemed you worthy to tell you
beforehand that affiction is coming upon those who are able to bear
it." [1 Cor. x. 13. But the whole argument turns on Jas. i. 2, as
Hermas delights in this practical apostle.]
[308] [Sam. iii. 31, 32, 33.]
.
Similitude Eighth
The Sins of the Elect and of the Penitent are of Many Kinds, But All Will
Be Rewarded According to the Measure of Their Repentance and Good Works.
Chap. I.
He showed me a large willow tree overshadowing plains and mountains,
and under the shade of this willow had assembled all those who were
called by the name of the Lord. And a glorious angel of the Lord, who
was very tall, was standing beside the willow, having a large
pruning-knife, and he was cutting little twigs from the willow and
distributing them among the people that were overshadowed by the
willow; and the twigs which he gave them were small, about a cubit, as
it were, in length. And after they had all received the twigs, the
angel laid down the pruning-knife, and that tree was sound, as I had
seen it at first. And I marvelled within myself, saying, "How is the
tree sound, after so many branches have been cut off?" And the
Shepherd said to me, "Do not be surprised if the tree remains sound
after so many branches were lopped off; [but wait, [309] ] and when
you shall have seen everything, then it will be explained to you what
it means." The angel who had distributed the branches among the people
again asked them from them, and in the order in which they had
received them were they summoned to him, and each one of them returned
his branch. And the angel of the Lord took and looked at them. From
some he received the branches withered and moth-eaten; those who
returned branches in that state the angel of the Lord ordered to stand
apart. Others, again, returned them withered, but not moth-eaten; and
these he ordered to stand apart. And others returned them
half-withered, and these stood apart; and others returned their
branches half-withered and having cracks in them, and these stood
apart. [And others returned their branches green and having cracks in
them; and these stood apart. [310] ] And others returned their
branches, one-half withered and the other green; and these stood
apart. And others brought their branches two-thirds green and the
remaining third withered; and these stood apart. And others returned
them two-thirds withered and one-third green; and these stood apart.
And others returned their branches nearly all green, the smallest part
only, the top, being withered, but they had cracks in them; and these
stood apart. And of others very little was green, but the remaining
parts withered; and these stood apart. And others came bringing their
branches green, as they had received them from the angel. And the
majority of the crowd returned branches of that kind, and with these
the angel was exceedingly pleased; and these stood apart. [And others
returned their branches green and having offshoots; and these stood
apart, and with these the angel was exceedingly delighted. [311] ] And
others returned their branches green and with offshoots, and the
offshoots had some fruit, as it were; [312] and those men whose
branches were found to be of that kind were exceedingly joyful. And
the angel was exultant because of them; and the Shepherd also rejoiced
greatly because of them.
Chap. II.
And the angel of the Lord ordered crowns to be brought; [313] and
there were brought crowns, formed, as it were, of palms; and he
crowned the men who had returned the branches which had offshoots and
some fruit, and sent them away into the tower. And the others also he
sent into the tower, those, namely, who had returned branches that
were green and had offshoots but no fruit, having given them seals.
[314] And all who went into the tower had the same clothing--white as
snow. [315] And those who returned their branches green, as they had
received them, he set free, giving them clothing and seals. Now after
the angel had finished these things, he said to the Shepherd, "I am
going away, and you will send these away within the walls, according
as each one is worthy to have his dwelling. And examine their branches
carefully, and so dismiss them; but examine them with care. See that
no one escape you," he added; "and if any escape you, I will try them
at the altar." [316] Having said these words to the Shepherd, he
departed. And after the angel had departed, the Shepherd said to me,
"Let us take the branches of all these and plant them, and see if any
of them will live." I said to him, "Sir, how can these withered
branches live?" He answered, and said, "This tree is a willow, and of
a kind that is very tenacious of life. If, therefore, the branches be
planted, and receive a little moisture, many of them will live. And
now let us try, and pour water [317] upon them; and if any of them
live I shall rejoice with them, and if they do not I at least will not
be found neglectful." And the Shepherd bade me call them as each one
was placed. And they came, rank by rank, and gave their branches to
the Shepherd. And the Shepherd received the branches, and planted them
in rows; and after he had planted them he poured much water upon them,
so that the branches could not be seen for the water; and after the
branches had drunk it in, he said to me, "Let us go, and return after
a few days, and inspect all the branches; for He who created this tree
wishes all those to live who received branches [318] from it. And I
also hope that the greater part of these branches which received
moisture and drank of the water will live."
Chap. III.
I said to him, "Sir, explain to me what this tree means, for I am
perplexed about it, because, after so many branches have been cut off,
it continues sound, and nothing appears to have been cut away from it.
By this, now, I am perplexed." "Listen," he said: "This great tree
[319] that casts its shadow over plains, and mountains, and all the
earth, is the law of God that was given to the whole world; and this
law is the Son of God, [320] proclaimed to the ends of the earth; and
the people who are under its shadow are they who have heard the
proclamation, and have believed upon Him. And the great and glorious
angel Michael is he who has authority over this people, and governs
them; [321] for this is he who gave them the law [322] into the hearts
of believers: he accordingly superintends them to whom he gave it, to
see if they have kept the same. And you see the branches of each one,
for the branches are the law. You see, accordingly, many branches that
have been rendered useless, and you will know them all--those who have
not kept the law; and you will see the dwelling of each one." I said
to him, "Sir, why did he dismiss some into the tower, and leave others
to you?" "All," he answered, "who transgressed the law which they
received from him, he left under my power for repentance; but all who
have satisfied the law, and kept it, he retains under his own
authority." "Who, then," I continued, "are they who were crowned, and
who go to the tower?" "These are they who have suffered on account of
the law; but the others, and they who returned their branches green,
and with offshoots, but without fruit, are they who have been
afflicted on account of the law, but who have not suffered nor denied
[323] their law; and they who returned their branches green as they
had received them, are the venerable, and the just, and they who have
walked carefully in a pure heart, and have kept the commandments of
the Lord. And the rest you will know when I have examined those
branches which have been planted and watered."
Chap. IV.
And after a few days we came to the place, and the Shepherd sat down
in the angel's place, and I stood beside him. And he said to me, "Gird
yourself with pure, undressed linen made of sackcloth;" and seeing me
girded, and ready to minister to him, "Summon," he said, "the men to
whom belong the branches that were planted, according to the order in
which each one gave them in." So I went away to the plain, and
summoned them all, and they all stood in their ranks. He said to them,
"Let each one pull out his own branch, and bring it to me." The first
to give in were those who had them withered and cut; and [324] because
they were found to be thus withered and cut, he commanded them to
stand apart. And next they gave them in who had them withered, but not
cut. And some of them gave in their branches green, and some withered
and eaten as by a moth. Those that gave them in green, accordingly, he
ordered to stand apart; and those who gave them in dry and cut, he
ordered to stand along with the first. Next they gave them in who had
them half-withered and cracked; [325] and many of them gave them in
green and without cracks; and some green and with offshoots and fruits
upon the offshoots, such as they had who went, after being crowned,
into the tower. And some handed them in withered and eaten, and some
withered and uneaten; and some as they were, half-withered and
cracked. And he commanded them each one to stand apart, some towards
their own rows, and others apart from them.
Chap. V.
Then they gave in their branches who had them green, but cracked: all
these gave them in green, and stood in their own row. And the Shepherd
was pleased with these, because they were all changed, and had lost
their cracks. [326] And they also gave them in who had them half-green
and half-withered: of some, accordingly, the branches were found
completely green; of others, half-withered; of others, withered and
eaten; of others, green, and having offshoots. All these were sent
away, each to his own row. [Next they gave in who had them two parts
green and one-third withered. Many of them gave them half-withered;
and others withered and rotten; and others half-withered and cracked,
and a few green. These all stood in their own row. [327] ] And they
gave them in who had them green, but to a very slight extent withered
and cracked. [328] Of these, some gave them in green, and others green
and with offshoots. And these also went away to their own row. Next
they gave them who had a very small part green and the other parts
withered. Of these the branches were found for the most part green and
having offshoots, and fruit upon the offshoots, and others altogether
green. With these branches the Shepherd was exceedingly pleased,
because they were found in this state. And these went away, each to
his own row.
Chap. VI.
After the Shepherd had examined the branches of them all, he said to
me, "I told you that this tree was tenacious of life. You see," he
continued, "how many repented and were saved." "I see, sir," I
replied. "That you may behold," he added, "the great mercy of the
Lord, that it is great and glorious, and that He has given His Spirit
to those who are worthy of repentance." "Why then, sir," I said, "did
not all these repent?" He answered, "To them whose heart He saw would
become pure, and obedient to Him, He gave power to repent with the
whole heart. But to them whose deceit and wickedness He perceived, and
saw that they intended to repent hypocritically, He did not grant
repentance, [329] lest they should again profane His name." I said to
him, "Sir, show me now, with respect to those who gave in the
branches, of what sort they are, and their abode, in order that they
hearing it who believed, and received the seal, and broke it, and did
not keep it whole, may, on coming to a knowledge of their deeds,
repent, and receive from you a seal, and may glorify the Lord because
He had compassion upon them, and sent you to renew their spirits."
"Listen," he said: "they whose branches were found withered and
moth-eaten are the apostates and traitors of the Church, who have
blasphemed the Lord in their sins, and have, moreover, been ashamed of
the name of the Lord by which they were called. [330] These,
therefore, at the end were lost unto God. And you see that not a
single one of them repented, although they heard the words which I
spake to them, which I enjoined upon you. From such life departed.
[331] And they who gave them in withered and undecayed, these also
were near to them; for they were hypocrites, and introducers of
strange doctrines, and subverters of the servants of God, especially
of those who had sinned, not allowing them to repent, but persuading
them by foolish doctrines. [332] These, accordingly, have a hope of
repentance. And you see that many of them also have repented since I
spake to them, and they will still repent. But all who will not repent
have lost their lives; and as many of them as repented became good,
and their dwelling was appointed within the first walls; and some of
them ascended even into the tower. You see, then," he said, "that
repentance involves life to sinners, but non-repentance death."
Chap. VII.
"And as many as gave in the branches half-withered and cracked, hear
also about them. They whose branches were half-withered to the same
extent are the wavering; for they neither live, nor are they dead. And
they who have them half-withered and cracked are both waverers and
slanderers, [railing against the absent,] and never at peace with one
another, but always at variance. And yet to these also," he continued,
"repentance is possible. You see," he said, "that some of them have
repented, and there is still remaining in them," he continued, "a hope
of repentance. And as many of them," he added, "as have repented,
shall have their dwelling in the tower. And those of them who have
been slower in repenting shall dwell within the walls. And as many as
do not repent at all, but abide in their deeds, shall utterly perish.
And they who gave in their branches green and cracked were always
faithful and good, though emulous of each other about the foremost
places, and about fame: [333] now all these are foolish, in indulging
in such a rivalry. Yet they also, being naturally good, [334] on
hearing my commandments, purified themselves, and soon repented. Their
dwelling, accordingly, was in the tower. But if any one relapse into
strife, he will be east out of the tower, and will lose his life.
[335] Life is the possession of all who keep the commandments of the
Lord; but in the commandments there is no rivalry in regard to the
first places, or glory of any kind, but in regard to patience and
personal humility. Among such persons, then, is the life of the Lord,
but amongst the quarrelsome and transgressors, death."
Chap. VIII.
"And they who gave in their branches half-green and half-withered, are
those who are immersed in business, and do not cleave to the saints.
For this reason, the one half of them is living, and the other half
dead. [336] Many, accordingly, who heard my commands repented, and
those at least who repented had their dwelling in the tower. But some
of them at last fell away: these, accordingly, have not repentance,
for on account of their business they blasphemed the Lord, and denied
Him. They therefore lost their lives through the wickedness which they
committed. And many of them doubted. These still have repentance in
their power, if they repent speedily; and their abode will be in the
tower. But if they are slower in repenting, they will dwell within the
walls; and if they do not repent, they too have lost their lives. And
they who gave in their branches two-thirds withered and one-third
green, are those who have denied [the Lord] in various ways. Many,
however, repented, but some of them hesitated and were in doubt.
These, then, have repentance within their reach, if they repent
quickly, and do not remain in their pleasures; [337] but if they abide
in their deeds, these, too, work to themselves death."
Chap. IX.
"And they who returned their branches two-thirds withered and
one-third green, are those that were faithful indeed; but after
acquiring wealth, and becoming distinguished amongst the heathen, they
clothed themselves with great pride, and became lofty-minded, and
deserted the truth, and did not cleave to the righteous, but lived
with the heathen, and this way of life became more agreeable to them.
[338] They did not, however, depart from God, but remained in the
faith, although not working the works of faith. Many of them
accordingly repented, and their dwelling was in the tower. And others
continuing to live until the end with the heathen, and being corrupted
by their vain glories, [departed from God, serving the works and deeds
of the heathen. [339] ] These were reckoned with the heathen. But
others of them hesitated, not hoping to be saved on account of the
deeds which they had done; while others were in doubt, and caused
divisions among themselves. To those, therefore, who were in doubt on
account of their deeds, repentance is still open; but their repentance
ought to be speedy, that their dwelling may be in the tower. And to
those who do not repent, but abide in their pleasures, death is near."
Chap. X.
"And they who give in their branches green, but having the tips
withered and cracked, these were always good, and faithful, and
distinguished before God; but they sinned a very little through
indulging small desires, and finding little faults with one another.
But on hearing my words the greater part of them quickly repented, and
their dwelling was upon the tower. Yet some of them were in doubt; and
certain of them who were in doubt wrought greater dissension. Among
these, therefore, is hope of repentance, because they were always
good; and with difficulty will any one of them perish. And they who
gave up their branches withered, [340] but having a very small part
green, are those who believed only, yet continue working the works of
iniquity. They never, however, departed from God, but gladly bore His
name, and joyfully received His servants into their houses. [341]
Having accordingly heard of this repentance, they unhesitatingly
repented, and practice all virtue and righteousness; and some of them
even [suffered, being willingly put to death [342] ], knowing their
deeds which they had done. Of all these, therefore, the dwelling shall
be in the tower."
Chap. XI.
And after he had finished the explanations of all the branches, he
said to me, "Go and tell them to every one, that they may repent, and
they shall live unto God. [343] Because the Lord, having had
compassion on all men, has sent me to give repentance, although some
are not worthy of it on account of their works; but the Lord, being
long-suffering, desires those who were called by His Son to be saved."
[344] I said to him, "Sir, I hope that all who have heard them will
repent; for I am persuaded that each one, on coming to a knowledge of
his own works, and fearing the Lord, will repent." He answered me, and
said, "All who with their whole heart shall purify themselves from
their wickedness before enumerated, and shall add no more to their
sins, will receive healing from the Lord for their former
transgressions, if they do not hesitate at these commandments; and
they will live unto God. But do you walk in my commandments, and
live." Having shown me these things, and spoken all these words, he
said to me, "And the rest I will show you after a few days."
Footnotes
[309] Omitted by Lips.
[310] Omitted in Lips. and Vat.
[311] Omitted in Lips.
[312] Num. xvii. 8. [Willows are chosen, perhaps, with reference to
Isa. xliv. 4; but Ezekiel's willow supplies the thought here (Ezek.
xvii. 5, 6).]
[313] 2 Esdras ii. 43.
[314] [Eph. i. 13, iv. 30.]
[315] [Rev. xix. 8.]
[316] [Rev. viii. 3; Num. xvii. 7.]
[317] [Ezek. xxxix. 29.]
[318] [Rom. xi. 16.]
[319] [Matt. xiii. 32.]
[320] "And by this law the Son of God was preached to all the ends of
the earth."--Vat. [Hermas again introduces here the name which he made
his base in Vision ii. 2.]
[321] [Dan. x. 21, xii 1; Rev. xii. 7. It is not necessary to accept
this statement as doctrine, but the idea may be traced to these
texts.]
[322] [That is, the New Law, the gospel of the Son of God.]
[323] [Vision ii. 2. Denying the Son.]
[324] And ... cut, omitted in Pal.
[325] [Wake reads "cleft."]
[326] [Clefts.]
[327] Omitted in Lips. Translation is made from Vat.
[328] The versions vary in some of the minute particulars.
[329] [The by-gone quarrels about foreknowledge and predestination are
innocently enough anticipated here.]
[330] [Jas. ii. 7.]
[331] [Heb. x. 39.]
[332] [Here is a note of Hermas' time. Not only does it imply the
history of heresies as of some progress, but it marks the Montanist
refusal to receive penitent lapsers.]
[333] [He has in view the passages Matt. xx. 23, Luke xxii. 24, and
hence is lenient in judgment.]
[334] [Why "naturally"? Latin, "de ipsis tamen qui boni fuerunt."
Greek, agathoi ontes. Gebhardt and Harnack, Lips. 1877.]
[335] [Jas. iii. 16.]
[336] [Jas. ii. 26.]
[337] [1 Tim. v. 6.]
[338] [A note of the time of composing The Shepherd. This chapter
speaks of experiences of life among heathen and of wordly Christians,
inconsistent with the times of Clement.]
[339] Omitted in Lips.; supplied from Vat.
[340] "Withered, all but their tops, which alone were green."--Vat.
and Pal.
[341] [Matt. x. 40-42 influences this judgment of Hermas.]
[342] Omitted in Lips., which has, instead, "are afraid."
[343] [A cheering conclusion of his severe judgments, and aimed at the
despair created by Montanist prophesyings.]
[344] Literally, "the calling that was made by His Son to be saved."
The Vatican renders this, "He wishes to preserve the invitation made
by His Son." The Pal. has, "wishes to save His Church, which belongs
to His Son." In the text, klesis is taken as = kletoi.
.
Similitude Ninth
The Great Mysteries in the Building of the Militant and Triumphant
Church.
Chap. I.
After I had written down the commandments and similitudes of the
Shepherd, the angel of repentance, he came to me and said, "I wish to
explain to you what the Holy Spirit [345] that spake with you in the
form of the Church showed you, for that Spirit is the Son of God. For,
as you were somewhat weak in the flesh, it was not explained to you by
the angel. When, however, you were strengthened by the Spirit, and
your strength was increased, so that you were able to see the angel
also, then accordingly was the building of the tower shown you by the
Church. In a noble and solemn manner did you see everything as if
shown you by a virgin; but now you see [them] through the same Spirit
as if shown by an angel. You must, however, learn everything from me
with greater accuracy. For I was sent for this purpose by the glorious
angel to dwell in your house, that you might see all things with
power, entertaining no fear, even as it was before." And he led me
away into Arcadia, to a round hill; [346] and he placed me on the top
of the hill, and showed me a large plain, and round about the plain
twelve mountains, all having different forms. The first was black as
soot; and the second bare, without grass; and the third full of thorns
and thistles; and the fourth with grass half-withered, the upper parts
of the plants green, and the parts about the roots withered; and some
of the grasses, when the sun scorched them, became withered. And the
fifth mountain had green grass, and was ragged. And the sixth mountain
was quite full of clefts, some small and others large; and the clefts
were grassy, but the plants were not very vigorous, but rather, as it
were, decayed. The seventh mountain, again, had cheerful pastures, and
the whole mountain was blooming, and every kind of cattle and birds
were feeding upon that mountain; and the more the cattle and the birds
ate, the more the grass of that mountain flourished. And the eighth
mountain was full of fountains, and every kind of the Lord's creatures
drank of the fountains of that mountain. But the ninth mountain [had
no water at all, and was wholly a desert, and had within it deadly
serpents, which destroy men. And the tenth mountain [347] ] had very
large trees, and was completely shaded, and under the shadow of the
trees sheep lay resting and ruminating. And the eleventh mountain was
very thickly wooded, and those trees were productive, being adorned
with various sorts of fruits, so that any one seeing them would desire
to eat of their fruits. The twelfth mountain, again, was wholly white,
and its aspect was cheerful, and the mountain in itself was very
beautiful.
Chap. II.
And in the middle of the plain he showed me a large white rock that
had arisen out of the plain. And the rock was more lofty than the
mountains, rectangular in shape, so as to be capable of containing the
whole world: and that rock was old, having a gate cut out of it; and
the cutting out of the gate seemed to me as if recently done. And the
gate glittered to such a degree under the sunbeams, that I marvelled
at the splendour of the gate; [348] and round about the gate were
standing twelve virgins. The four who stood at the corners seemed to
me more distinguished than the others--they were all, however,
distinguished--and they were standing at the four parts of the gate;
two virgins between each part. And they were clothed with linen
tunics, and gracefully girded, having their right shoulders exposed,
as if about to bear some burden. Thus they stood ready; for they were
exceedingly cheerful and eager. After I had seen these things, I
marvelled in myself, because I was beholding great and glorious
sights. And again I was perplexed about the virgins, because, although
so delicate, they were standing courageously, as if about to carry the
whole heavens. And the Shepherd said to me "Why are you reasoning in
yourself, and perplexing your mind, and distressing yourself? for the
things which you cannot understand, do not attempt to comprehend, as
if you were wise; but ask the Lord, that you may receive understanding
and know them. You cannot see what is behind you, but you see what is
before. Whatever, then, you cannot see, let alone, and do not torment
yourself about it: but what you see, make yourself master of it, and
do not waste your labour about other things; and I will explain to you
everything that I show you. Look therefore, on the things that
remain."
Chap. III.
I saw six men come, tall, and distinguished, and similar in
appearance, and they summoned a multitude of men. And they who came
were also tall men, and handsome, and powerful; and the six men
commanded them to build a tower [349] above the rock. And great was
the noise of those men who came to build the tower, as they ran hither
and thither around the gate. And the virgins who stood around the gate
told the men to hasten to build the tower. Now the virgins had spread
out their hands, as if about to receive something from the men. And
the six men commanded stones to ascend out of a certain pit, and to go
to the building of the tower. And there went up ten shining
rectangular stones, not hewn in a quarry. And the six men called the
virgins, and bade them carry all the stones that were intended for the
building, and to pass through the gate, and give them to the men who
were about to build the tower. And the virgins put upon one another
the ten first stones which had ascended from the pit, and carried them
together, each stone by itself.
Chap. IV.
And as they stood together around the gate, those who seemed to be
strong carried them, and they stooped down under the corners of the
stone; and the others stooped down under the sides of the stones. And
in this way they carried all the stones. [350] And they carried them
through the gate as they were commanded, and gave them to the men for
the tower; and they took the stones and proceeded with the building.
Now the tower was built upon the great rock, and above the gate. Those
ten stones were prepared as the foundation for the building of the
tower. And the rock and gate were the support of the whole of the
tower. And after the ten stones other twenty [five] came up out of the
pit, and these were fitted into the building of the tower, being
carried by the virgins as before. And after these ascended
thirty-five. And these in like manner were fitted into the tower. And
after these other forty stones came up; and all these were cast into
the building of the tower, [and there were four rows in the foundation
of the tower, [351] ] and they ceased ascending from the pit. And the
builders also ceased for a little. And again the six men commanded the
multitude of the crowd to bear stones from the mountains for the
building of the tower. They were accordingly brought from all the
mountains of various colours, and being hewn by the men were given to
the virgins; and the virgins carried them through the gate, and gave
them for the building of the tower. And when the stones of various
colours were placed in the building, they all became white alike, and
lost their different colours. And certain stones were given by the men
for the building, and these did not become shining; but as they were
placed, such also were they found to remain: for they were not given
by the virgins, nor carried through the gate. These stones, therefore,
were not in keeping with the others in the building of the tower. And
the six men, seeing these unsuitable stones in the building, commanded
them to be taken away, and to be carried away down to their own place
whence they had been taken; [and being removed one by one, they were
laid aside; and] they say to the men who brought the stones, "Do not
ye bring any stones at all for the building, but lay them down beside
the tower, that the virgins may carry them through the gate, and may
give them for the building. For unless," they said, "they be carried
through the gate by the hands of the virgins, they cannot change their
colours: do not toil, therefore," they said, "to no purpose."
Chap. V.
And on that day the building was finished, but the tower was not
completed; for additional building was again about to be added, and
there was a cessation in the building. And the six men commanded the
builders all to withdraw a little distance, and to rest, but enjoined
the virgins not to withdraw from the tower; and it seemed to me that
the virgins had been left to guard the tower. Now after all had
withdrawn, and were resting themselves, I said to the Shepherd, "What
is the reason that the building of the tower was not finished?" "The
tower," he answered, "cannot be finished just yet, until the Lord of
it come and examine the building, in order that, if any of the stones
be found to be decayed, he may change them: for the tower is built
according to his pleasure." "I would like to know, sir," I said, "what
is the meaning of the building of this tower, and what the rock and
gate, and the mountains, and the virgins mean, and the stones that
ascended from the pit, and were not hewn, but came as they were to the
building. Why, in the first place, were ten stones placed in the
foundation, then twenty-five, then thirty-five, then forty? and I wish
also to know about the stones that went to the building, and were
again taken out and returned to their own place? On all these points
put my mind at rest, sir, and explain them to me." "If you are not
found to be curious about trifles," he replied, "you shall know
everything. For after a few days [we shall come hither, and you will
see the other things that happen to this tower, and will know
accurately all the similitudes." After a few days [352] ] we came to
the place where we sat down. And he said to me, "Let us go to the
tower; for the master of the tower is coming to examine it." And we
came to the tower, and there was no one at all near it, save the
virgins only. And the Shepherd asked the virgins if perchance the
master of the tower had come; and they replied that he was about to
come [353] to examine the building.
Chap. VI.
And, behold, after a little I see an array of many men coming, and in
the midst of them one man [354] of so remarkable a size as to overtop
the tower. And the six men who had worked upon the building were with
him, and many other honourable men were around him. And the virgins
who kept the tower ran forward and kissed him, and began to walk near
him around the tower. And that man examined the building carefully,
feeling every stone separately; and holding a rod in his hand, he
struck every stone in the building three times. And when he struck
them, some of them became black as soot, and some appeared as if
covered with scabs, and some cracked, and some mutilated, and some
neither white nor black, and some rough and not in keeping with the
other stones, and some having [very many] stains: such were the
varieties of decayed stones that were found in the building. He
ordered all these to be taken out of the tower, and to be laid down
beside it, and other stones to be brought and put in their stead. [And
the builders asked him from what mountain he wished them to be brought
and put in their place. [355] ] And he did not command them to be
brought from the mountains, [but he bade them be brought from a
certain plain which was near at hand. [356] ] And the plain was dug
up, and shining rectangular stones were found, and some also of a
round shape; and all the stones which were in that plain were brought,
and carried through the gate by the virgins. And the rectangular
stones were hewn, and put in place of those that were taken away; but
the rounded stones were not put into the building, because they were
hard to hew, and appeared to yield slowly to the chisel; they were
deposited, however, beside the tower, as if intended to be hewn and
used in the building, for they were exceedingly brilliant.
Chap. VII.
The glorious man, the lord of the whole tower, having accordingly
finished these alterations, called to him the Shepherd, and delivered
to him all the stones that were lying beside the tower, that had been
rejected from the building, and said to him, "Carefully clean all
these stones, and put aside such for the building of the tower as may
harmonize with the others; and those that do not, throw far away from
the tower." [Having given these orders to the Shepherd, he departed
from the tower [357] ], with all those with whom he had come. Now the
virgins were standing around the tower, keeping it. I said again to
the Shepherd, "Can these stones return to the building of the tower,
after being rejected?" He answered me, and said, "Do you see these
stones?" "I see them, sir," I replied. "The greater part of these
stones," he said, "I will hew, and put into the building, and they
will harmonize with the others." "How, sir," I said, "can they, after
being cut all round about, fill up the same space?" He answered,
"Those that shall be found small will be thrown into the middle of the
building, and those that are larger will be placed on the outside, and
they will hold them together." Having spoken these words, he said to
me, "Let us go, and after two days let us come and clean these stones,
and cast them into the building; for all things around the tower must
be cleaned, lest the Master come suddenly [358] and find the places
about the tower dirty, and be displeased, and these stones be not
returned for the building of the tower, and I also shall seem to be
neglectful towards the Master." And after two days we came to the
tower, and he said to me, "Let us examine all the stones, and
ascertain those which may return to the building." I said to him,
"Sir, let us examine them!"
Chap. VIII.
And beginning, we first examined the black stones. And such as they
had been taken out of the building, were they found to remain; and the
Shepherd ordered them to be removed out of the tower, and to be placed
apart. Next he examined those that had scabs; and he took and hewed
many of these, and commanded the virgins to take them up and cast them
into the building. And the virgins lifted them up, and put them in the
middle of the building of the tower. And the rest he ordered to be
laid down beside the black ones; for these, too, were found to be
black. He next examined those that had cracks; and he hewed many of
these, and commanded them to be carried by the virgins to the
building: and they were placed on the outside, because they were found
to be sounder than the others; but the rest, on account of the
multitude of the cracks, could not be hewn, and for this reason,
therefore, they were rejected from the building of the tower. He next
examined the chipped stones, and many amongst these were found to be
black, and some to have great cracks. And these also he commanded to
be laid down along with those which had been rejected. But the
remainder, after being cleaned and hewn, he commanded to be placed in
the building. And the virgins took them up, and fitted them into the
middle of the building of the tower, for they were somewhat weak. He
next examined those that were half white and half black, and many of
them were found to be black. And he commanded these also to be taken
away along with those which had been rejected. And the rest were all
taken away by the virgins; for, being white, they were fitted by the
virgins themselves into the building. And they were placed upon the
outside, because they were found to be sound, so as to be able to
support those which were placed in the middle, for no part of them at
all was chipped. He next examined those that were rough and hard; and
a few of them were rejected because they could not be hewn, as they
were found exceedingly hard. But the rest of them were hewn, and
carried by the virgins, and fitted into the middle of the building of
the tower; for they were somewhat weak. He next examined those that
had stains; and of these a very few were black, and were thrown aside
with the others; but the greater part were found to be bright, and
these were fitted by the virgins into the building, but on account of
their strength were placed on the outside.
Chap. IX.
He next came to examine the white and rounded stones, and said to me,
"What are we to do with these stones?" "How do I know, sir?" I
replied. "Have you no intentions regarding them?" "Sir," I answered,
"I am not acquainted with this art, neither am I a stone-cutter, nor
can I tell." "Do you not see," he said, "that they are exceedingly
round? and if I wish to make them rectangular, a large portion of them
must be cut away; for some of them must of necessity be put into the
building." "If therefore," I said, "they must, why do you torment
yourself, and not at once choose for the building those which you
prefer, and fit them into it?" He selected the larger ones among them,
and the shining ones, and hewed them; and the virgins carried and
fitted them into the outside parts of the building. And the rest which
remained over were carried away, and laid down on the plain from which
they were brought. They were not, however, rejected, "because," he
said, "there remains yet a little addition to be built to the tower.
And the lord of this tower wishes all the stones to be fitted into the
building, because they are exceedingly bright." And twelve women were
called, very beautiful in form, clothed in black, and with dishevelled
hair. And these women seemed to me to be fierce. But the Shepherd
commanded them to lift the stones that were rejected from the
building, and to carry them away to the mountains from which they had
been brought. And they were merry, and carried away all the stones,
and put them in the place whence they had been taken. Now after all
the stones were removed, and there was no longer a single one lying
around the tower, he said, "Let us go round the tower and see, lest
there be any defect in it." So I went round the tower along with him.
And the Shepherd, seeing that the tower was beautifully built,
rejoiced exceedingly; for the tower was built in such a way, that, on
seeing it, I coveted the building of it, for it was constructed as if
built of one stone, without a single joining. And the stone seemed as
if hewn out of the rock; having to me the appearance of a monolith.
Chap. X.
And as I walked along with him, I was full of joy, beholding so many
excellent things. And the Shepherd said to me, "Go and bring unslacked
lime and fine-baked clay, that I may fill up the forms of the stones
that were taken and thrown into the building; for everything about the
tower must be smooth." And I did as he commanded me, and brought it to
him. "Assist me," he said, "and the work will soon be finished." He
accordingly filled up the forms of the stones that were returned to
the building, and commanded the places around the tower to be swept
and to be cleaned; and the virgins took brooms and swept the place,
and carried all the dirt out of the tower, and brought water, and the
ground around the tower became cheerful and very beautiful. Says the
Shepherd to me, "Everything has been cleared away; if the lord of the
tower come to inspect it, he can have no fault to find with us."
Having spoken these words, he wished to depart; but I laid hold of him
by the wallet, and began to adjure him by the Lord that he would
explain what he had showed me. He said to me, "I must rest a little,
and then I shall explain to you everything; wait for me here until I
return." I said to him, "Sir, what can I do here alone?" "You are not
alone," he said, "for these virgins are with you." "Give me in charge
to them, then," I replied. The Shepherd called them to him, and said
to them, "I entrust him to you until I come," and went away. And I was
alone with the virgins; and they were rather merry, but were friendly
to me, especially the four more distinguished of them.
Chap. XI.
The virgins said to me, "The Shepherd does not come here to-day."
"What, then," said I, "am I to do?" They replied, "Wait for him until
he comes; and if he comes he will converse with you, and if he does
not come you will remain here with us until he does come." I said to
them, "I will wait for him until it is late; and if he does not
arrive, I will go away into the house, and come back early in the
morning." And they answered and said to me, "You were entrusted to us;
you cannot go away from us." "Where, then," I said, "am I to remain?"
"You will sleep with us," they replied, "as a brother, and not as a
husband: for you are our brother, and for the time to come we intend
to abide with you, for we love you exceedingly!" But I was ashamed to
remain with them. And she who seemed to be the first among them began
to kiss me. [And the others seeing her kissing me, began also to kiss
me], and to lead me round the tower, and to play with me. [359] And I,
too, became like a young man, and began to play with them: for some of
them formed a chorus, and others danced, and others sang; and I,
keeping silence, walked with them around the tower, and was merry with
them. And when it grew late I wished to go into the house; and they
would not let me, but detained me. So I remained with them during the
night, and slept beside the tower. Now the virgins spread their linen
tunics on the ground, and made me lie down in the midst of them; and
they did nothing at all but pray; and I without ceasing prayed with
them, and not less than they. And the virgins rejoiced because I thus
prayed. And I remained there with the virgins until the next day at
the second hour. Then the Shepherd returned, and said to the virgins,
"Did you offer him any insult?" "Ask him," they said. I said to him,
"Sir, I was delighted that I remained with them." "On what," he asked,
"did you sup?" "I supped, sir," I replied, "on the words of the Lord
the whole night." "Did they receive you well?" he inquired. "Yes,
sir," I answered. "Now," he said, "what do you wish to hear first?" "I
wish to hear in the order," I said, "in which you showed me from the
beginning. I beg of you, sir, that as I shall ask you, so also you
will give me the explanation." "As you wish," he replied, "so also
will I explain to you, and will conceal nothing at all from you."
Chap. XII.
"First of all, sir," I said, "explain this to me: What is the meaning
of the rock and the gate?" "This rock," he answered, "and this gate
are the Son of God." "How, sir?" I said; "the rock is old, and the
gate is new." "Listen," he said, "and understand, O ignorant man. The
Son of God is older than all His creatures, so that He was a
fellow-councillor with the Father in His work of creation: [360] for
this reason is He old." "And why is the gate new, sir?" I said.
"Because," he answered, "He became manifest [361] in the last days of
the dispensation: for this reason the gate was made new, that they who
are to be saved by it might enter into the kingdom of God. You saw,"
he said, "that those stones which came in through the gate were used
for the building of the tower, and that those which did not come, were
again thrown back to their own place?" "I saw, sir," I replied. "In
like manner," he continued, "no one shall enter into the kingdom of
God unless he receive His holy name. For if you desire to enter into a
city, and that city is surrounded by a wall, and has but one gate, can
you enter into that city save through the gate which it has?" "Why,
how can it be otherwise, sir?" I said. "If, then, you cannot enter
into the city except through its gate, so, in like manner, a man
cannot otherwise enter into the kingdom of God than by the name of His
beloved Son. You saw," he added, "the multitude who were building the
tower?" "I saw them, sir," I said. "Those," he said, "are all glorious
angels, and by them accordingly is the Lord surrounded. And the gate
is the Son of God. This is the one entrance to the Lord. In no other
way, then, shall any one enter in to Him except through His Son. You
saw," he continued, "the six men, and the tall and glorious man in the
midst of them, who walked round the tower, and rejected the stones
from the building?" "I saw him, sir," I answered. "The glorious man,"
he said, "is the Son of God, and those six glorious angels are those
who support Him on the right hand and on the left. None of these
glorious angels," he continued, "will enter in unto God apart from
Him. Whosoever does not receive His [362] name, shall not enter into
the kingdom of God."
Chap. XIII.
"And the tower," I asked, "what does it mean?" "This tower," he
replied, "is the Church." "And these virgins, who are they?" "They are
holy spirits, and men cannot otherwise be found in the kingdom of God
unless these have put their clothing upon them: for if you receive the
name only, and do not receive from them the clothing, they are of no
advantage to you. For these virgins are the powers of the Son of God.
If you bear His name but possess not His power, it will be in vain
that you bear His name. Those stones," he continued, "which you saw
rejected bore His name, but did not put on the clothing of the
virgins." "Of what nature is their clothing, sir?" I asked. "Their
very names," he said, "are their clothing. Every one who bears the
name of the Son of God, ought to bear the names also of these; for the
Son Himself bears the names [363] of these virgins. As many stones,"
he continued, "as you saw [come into the building of the tower through
the hands [364] ] of these virgins, and remaining, have been clothed
with their strength. For this reason you see that the tower became of
one stone with the rock. So also they who have believed on the Lord
[365] through His Son, and are clothed with these spirits, shall
become one spirit, one body, and the colour of their garments shall be
one. And the dwelling of such as bear the names of the virgins is in
the tower." "Those stones, sir, that were rejected," I inquired, "on
what account were they rejected? for they passed through the gate, and
were placed by the hands of the virgins in the building of the tower."
"Since you take an interest in everything," he replied, "and examine
minutely, hear about the stones that were rejected. These all," he
said, "received the name of God, and they received also the strength
of these virgins. Having received, then, these spirits, they were made
strong, and were with the servants of God; and theirs was one spirit,
and one body, and one clothing. For they were of the same mind, and
wrought righteousness. After a certain time, however, they were
persuaded by the women whom you saw clothed in black, and having their
shoulders exposed and their hair dishevelled, and beautiful in
appearance. Having seen these women, they desired to have them, and
clothed themselves with their strength, and put off the strength of
the virgins. These, accordingly, were rejected from the house of God,
and were given over to these women. But they who were not deceived by
the beauty of these women remained in the house of God. You have," he
said, "the explanation of those who were rejected."
Chap. XIV.
"What, then, sir," I said, "if these men, being such as they are,
repent and put away their desires after these women, and return again
to the virgins, and walk in their strength and in their works, shall
they not enter into the house of God?" "They shall enter in," he said,
"if they put away the works of these women, and put on again the
strength of the virgins, and walk in their works. For on this account
was there a cessation in the building, in order that, if these repent,
they may depart into the building of the tower. But if they do not
repent, then others will come in their place, and these at the end
will be cast out. For all these things I gave thanks to the Lord,
because He had pity on all that call upon His name; and sent the angel
of repentance to us who sinned against Him, and renewed our spirit;
and when we were already destroyed, and had no hope of life, He
restored us to newness of life." "Now, sir," I continued, "show me why
the tower was not built upon the ground, but upon the rock and upon
the gate." "Are you still," he said, "without sense and
understanding?" "I must, sir," I said, "ask you of all things, because
I am wholly unable to understand them; for all these things are great
and glorious, and difficult for man to understand." "Listen," he said:
"the name of the Son of God is great, and cannot be contained, and
supports the whole world. [366] If, then, the whole creation is
supported by the Son of God, what think ye of those who are called by
Him, and bear the name of the Son of God, and walk in His
commandments? do you see what kind of persons He supports? Those who
bear His name with their whole heart. He Himself, accordingly, became
a foundation [367] to them, and supports them with joy, because they
are not ashamed to bear His name."
Chap. XV.
[368]
"Explain to me, sir," I said, "the names of these virgins, and of
those women who were clothed in black raiment." "Hear," he said, "the
names of the stronger virgins who stood at the corners. The first is
Faith, [369] the second Continence, the third Power, the fourth
Patience. And the others standing in the midst of these have the
following names: Simplicity, Innocence, Purity, Cheerfulness, Truth,
Understanding, Harmony, Love. He who bears these names and that of the
Son of God will be able to enter into the kingdom of God. Hear, also,"
he continued, "the names of the women who had the black garments; and
of these four are stronger than the rest. The first is Unbelief, the
second: Incontinence, the third Disobedience, the fourth Deceit. And
their followers are called Sorrow, Wickedness, Wantonness, Anger,
Falsehood, Folly, Backbiting, Hatred. The servant of God who bears
these names shall see, indeed, the kingdom of God, but shall not enter
into it." "And the stones, sir," I said, "which were taken out of the
pit and fitted into the building: what are they?" "The first," he
said, "the ten, viz., that were placed as a foundation, are the first
generation, and the twenty-five the second generation, of righteous
men; and the thirty-five are the prophets of God and His ministers;
and the forty are the apostles and teachers of the preaching of the
Son of God." [370] "Why, then, sir," I asked, "did the virgins carry
these stones also through the gate, and give them for the building of
the tower?" "Because," he answered, "these were the first who bore
these spirits, and they never departed from each other, neither the
spirits from the men nor the men from the spirits, but the spirits
remained with them until their falling asleep. And unless they had had
these spirits with them, they would not have been of use for the
building of this tower."
Chap. XVI.
"Explain to me a little further, sir," I said. "What is it that you
desire?" he asked. "Why, sir," I said, "did these stones ascend out of
the pit, and be applied to the building of the tower, after having
borne these spirits?" "They were obliged," he answered, "to ascend
through water in order that they might be made alive; for, unless they
laid aside the deadness of their life, they could not in any other way
enter into the kingdom of God. Accordingly, those also who fell asleep
received the seal of the Son of God. For," he continued, "before a man
bears the name of the Son of God [371] he is dead; but when he
receives the seal he lays aside his deadness, and obtains life. The
seal, then, is the water: they descend into the water dead, and they
arise alive. And to them, accordingly, was this seal preached, and
they made use of it that they might enter into the kingdom of God."
"Why, sir," I asked, "did the forty stones also ascend with them out
of the pit, having already received the seal?" "Because," he said,
"these apostles and teachers who preached the name of the Son of God,
after falling asleep in the power and faith of the Son of God,
preached it not only to those who were asleep, but themselves also
gave them the seal of the preaching. Accordingly they descended with
them into the water, and again ascended. [But these descended alive
and rose up again alive; whereas they who had previously fallen asleep
descended dead, but rose up again alive. [372] ] By these, then, were
they quickened and made to know the name of the Son of God. For this
reason also did they ascend with them, and were fitted along with them
into the building of the tower, and, untouched by the chisel, were
built in along with them. For they slept in righteousness and in great
purity, but only they had not this seal. You have accordingly the
explanation of these also."
Chap. XVII.
"I understand, sir," I replied. "Now, sir," I continued, "explain to
me, with respect to the mountains, why their forms are various and
diverse." "Listen," he said: "these mountains are the twelve tribes,
which inhabit the whole world. [373] The Son of God, accordingly, was
preached unto them by the apostles." "But why are the mountains of
various kinds, some having one form, and others another? Explain that
to me, sir." "Listen," he answered: "these twelve tribes that inhabit
the whole world are twelve nations. And they vary in prudence and
understanding. As numerous, then, as are the varieties of the
mountains which you saw, are also the diversities of mind and
understanding among these nations. And I will explain to you the
actions of each one." "First, sir," I said, "explain this: why, when
the mountains are so diverse, their stones, when placed in the
building, became one colour, shining like those also that had ascended
out of the pit." "Because," he said, "all the nations that dwell under
heaven were called by hearing and believing upon the name of the Son
of God. [374] Having, therefore, received the seal, they had one
understanding and one mind; and their faith became one, and their love
one, and with the name they bore also the spirits of the virgins.
[375] On this account the building of the tower became of one colour,
bright as the sun. But after they had entered into the same place, and
became one body, certain of these defiled themselves, and were
expelled from the race of the righteous, and became again what they
were before, or rather worse."
Chap. XVIII.
"How, sir," I said, "did they become worse, after having known God?"
[376] "He that does not know God," he answered, "and practices evil,
receives a certain chastisement for his wickedness; but he that has
known God, ought not any longer to do evil, but to do good. If,
accordingly, when he ought to do good, he do evil, does not he appear
to do greater evil than he who does not know God? For this reason,
they who have not known God and do evil are condemned to death; but
they who have known God, and have seen His mighty works, and still
continue in evil, shall be chastised doubly, and shall die for ever.
[377] In this way, then, will the Church of God be purified. For as
you saw the stones rejected from the tower, and delivered to the evil
spirits, and cast out thence, so [they also shall be cast out, and
[378] ] there shall be one body of the purified; as the tower also
became, as it were, of one stone after its purification. In like
manner also shall it be with the Church of God, after it has been
purified, and has rejected the wicked, and the hypocrites, and the
blasphemers, and the waverers, and those who commit wickedness of
different kinds. After these have been cast away, the Church of God
shall be one body, of one mind, of one understanding, of one faith, of
one love. And then the Son of God will be exceeding glad, and shall
rejoice over them, because He has received His people pure." [379]
"All these things, sir," I said, "are great and glorious."
"Moreover, sir," I said, "explain to me the power and the actions of
each one of the mountains, that every soul, trusting in the Lord, and
hearing it, may glorify His great, and marvellous, and glorious name."
"Hear," he said, "the diversity of the mountains and of the twelve
nations."
Chap. XIX.
"From the first mountain, which was black, they that believed are the
following: apostates and blasphemers against the Lord, and betrayers
of the servants of God. To these repentance is not open; but death
lies before them, and on this account also are they black, for their
race is a lawless one. And from the second mountain, which was bare,
they who believed are the following: hypocrites, and teachers of
wickedness. And these, accordingly, are like the former, not having
any fruits of righteousness; for as their mountain was destitute of
fruit, so also such men have a name indeed, but are empty of faith,
and there is no fruit of truth in them. They indeed have repentance in
their power, if they repent quickly; but if they are slow in so doing,
they shall die along with the former." "Why, sir," I said, "have these
repentance, but the former not? for their actions are nearly the
same." "On this account," he said, "have these repentance, because
they did not blaspheme their Lord, nor become betrayers of the
servants of God; but on account of their desire of possessions they
became hypocritical, and each one taught according to the desires of
men that were sinners. But they will suffer a certain punishment; and
repentance is before them, because they were not blasphemers or
traitors."
Chap. XX.
"And from the third mountain, which had thorns and thistles, they who
believed are the following. There are some of them rich, and others
immersed in much business. The thistles are the rich, and the thorns
are they who are immersed in much business. Those, [accordingly, who
are entangled in many various kinds of business, do not [380] ] cleave
to the servants of God, but wander away, being choked by their
business transactions; and the rich cleave with difficulty to the
servants of God, fearing lest these should ask something of them. Such
persons, accordingly, shall have difficulty in entering the kingdom of
God. For as it is disagreeable to walk among thistles with naked feet,
so also it is hard for such to enter the kingdom of God. [381] But to
all these repentance, and that speedy, is open, in order that what
they did not do in former times they may make up for in these days,
and do some good, and they shall live unto God. But if they abide in
their deeds, they shall be delivered to those women, who will put them
to death."
Chap. XXI.
"And from the fourth mountain, which had much grass, the upper parts
of the plants green, and the parts about the roots withered, and some
also scorched by the sun, they who believed are the following: the
doubtful, and they who have the Lord upon their lips, but have Him not
in their heart. On this account their foundations are withered, and
have no strength; and their words alone live, while their works are
dead. Such persons are [neither alive nor [382] ] dead. They resemble,
therefore, the waverers: for the wavering are neither withered nor
green, being neither living nor dead. For as their blades, on seeing
the sun, were withered, so also the wavering, when they hear of
affliction, on account of their fear, worship idols, and are ashamed
of the name of their Lord. [383] Such, then, are neither alive nor
dead. But these also may yet live, if they repent quickly; and if they
do not repent, they are already delivered to the women, who take away
their life."
Chap. XXII.
"And from the fifth mountain, which had green grass, and was rugged,
they who believed are the following: believers, indeed, but slow to
learn, and obstinate, and pleasing themselves, wishing to know
everything, and knowing nothing at all. On account of this obstinacy
of theirs, understanding departed from them, and foolish senselessness
entered into them. And they praise themselves as having wisdom, and
desire to become teachers, although destitute of sense. On account,
therefore, of this loftiness of mind, many became vain, exalting
themselves: for self-will and empty confidence is a great demon. Of
these, accordingly, many were rejected, but some repented and
believed, and subjected themselves to those that had understanding,
knowing their own foolishness. And to the rest of this class
repentance is open; for they were not wicked, but rather foolish, and
without understanding. If these therefore repent, they will live unto
God; but if they do not repent, they shall have their dwelling with
the women who wrought wickedness among them."
Chap. XXIII.
"And those from the sixth mountain, which had clefts large and small,
and decayed grass in the clefts, who believed, were the following:
they who occupy the small clefts are those who bring charges against
one another, and by reason of their slanders have decayed in the
faith. Many of them, however, repented; and the rest also will repent
when they hear my commandments, for their slanders are small, and they
will quickly repent. But they who occupy the large clefts are
persistent in their slanders, and vindictive in their anger against
each other. These, therefore, were thrown away from the tower, and
rejected from having a part in its building. Such persons,
accordingly, shall have difficulty in living. If our God and Lord, who
rules over all things, and has power over all His creation, does not
remember evil against those who confess their sins, but is merciful,
does man, who is corruptible and full of sins, remember evil against a
fellow-man, as if he were able to destroy or to save him? [384] I, the
angel of repentance, say unto you, As many of you as are of this way
of thinking, lay it aside, and repent, and the Lord will heal your
former sins, if you purify yourselves from this demon; but if not, you
will be delivered over to him for death."
Chap. XXIV.
"And those who believed from the seventh mountain, on which the grass
was green and flourishing, and the whole of the mountain fertile, and
every kind of cattle and the fowls of heaven were feeding on the grass
on this mountain, and the grass on which they pastured became more
abundant, were the following: they were always simple, and harmless,
and blessed, bringing no charges against one another, but always
rejoicing greatly because of the servants of God, and being clothed
with the holy spirit of these virgins, and always having pity on every
man, and giving aid from their own labour to every man, without
reproach and without hesitation. [385] The Lord, therefore, seeing
their simplicity and all their meekness, multiplied them amid the
labours of their hands, and gave them grace in all their doings. And
I, the angel of repentance, say to you who are such, Continue to be
such as these, and your seed will never be blotted out; for the Lord
has made trial of you, and inscribed you in the number of us, and the
whole of your seed will dwell with the Son of God; for ye have
received of His Spirit."
Chap. XXV.
"And they who believed from the eighth mountain, where were the many
fountains, and where all the creatures of God drank of the fountains,
were the following: apostles, and teachers, who preached to the whole
world, and who taught solemnly and purely the word of the Lord, and
did not at all fall into evil desires, but walked always in
righteousness and truth, according as they had received the Holy
Spirit. Such persons, therefore, shall enter in with the angels."
[386]
Chap. XXVI.
"And they who believed from the ninth mountain, which was deserted,
and had in it creeping things and wild beasts which destroy men, were
the following: they who had the stains as servants, [387] who
discharged their duty ill, and who plundered widows and orphans of
their livelihood, and gained possessions for themselves from the
ministry, which they had received. [388] If, therefore, they remain
under the dominion of the same desire, they are dead, and there is no
hope of life for them; but if they repent, and finish their ministry
in a holy manner, they shall be able to live. And they who were
covered with scabs are those who have denied their Lord, and have not
returned to Him again; but becoming withered and desert-like, and not
cleaving to the servants of God, but living in solitude, they destroy
their own souls. For as a vine, when left within an enclosure, and
meeting with neglect, is destroyed, and is made desolate by the weeds,
and in time grows wild, and is no longer of any use to its master, so
also are such men as have given themselves up, and become useless to
their Lord, from having contracted savage habits. These men,
therefore, have repentance in their power, unless they are found to
have denied from the heart; but if any one is found to have denied
from the heart, I do not know if he may live. And I say this not for
these present days, in order that any one who has denied may obtain
repentance, for it is impossible for him to be saved who now intends
to deny his Lord; but to those who denied Him long ago, repentance
seems to be possible. If, therefore, any one intends to repent, let
him do so quickly, before the tower is completed; for if not, he will
be utterly destroyed by the women. And the chipped stones are the
deceitful and the slanderers; and the wild beasts which you saw on the
ninth mountain, are the same. For as wild beasts destroy and kill a
man by their poison, so also do the words of such men destroy and ruin
a man. These, accordingly, are mutilated in their faith, on account of
the deeds which they have done in themselves; yet some repented, and
were saved. And the rest, who are of such a character, can be saved if
they repent; but if they do not repent, they will perish with those
women, whose strength they have assumed."
Chap. XXVII.
"And from the tenth mountain, where were trees which overshadowed
certain sheep, they who believed were the following: bishops [389]
given to hospitality, who always gladly received into their houses the
servants of God, without dissimulation. And the bishops never failed
to protect, by their service, the widows, and those who were in want,
and always maintained a holy conversation. All these, accordingly,
shall be protected by the Lord for ever. They who do these things are
honourable before God, and their place is already with the angels, if
they remain to the end serving God."
Chap. XXVIII.
"And from the eleventh mountain, where were trees full of fruits,
adorned with fruits of various kinds, they who believed were the
following: they who suffered for the name of the Son of God, and who
also suffered cheerfully with their whole heart, and laid down their
lives." "Why, then, sir," I said, "do all these trees bear fruit, and
some of them fairer than the rest?" "Listen," he said: "all who once
suffered for the name of the Lord are honourable before God; and of
all these the sins were remitted, because they suffered for the name
of the Son of God. [390] And why their fruits are of various kinds,
and some of them superior, listen. All," he continued, "who were
brought before the authorities and were examined, and did not deny,
but suffered cheerfully--these are held in greater honour with God,
and of these the fruit is superior; but all who were cowards, and in
doubt, and who reasoned in their hearts whether they would deny or
confess, and yet suffered, of these the fruit is less, because that
suggestion came into their hearts; for that suggestion--that a servant
should deny his Lord--is evil. Have a care, therefore, ye who are
planning such things, lest that suggestion remain in your hearts, and
ye perish unto God. And ye who suffer for His name ought to glorify
God, because He deemed you worthy to bear His name, that all your sins
might be healed. [Therefore, rather deem yourselves happy], and think
that ye have done a great thing, if any of you suffer on account of
God. The Lord bestows upon you life, and ye do not understand, for
your sins were heavy; but if you had not suffered for the name of the
Lord, ye would have died to God on account of your sins. These things
I say to you who are hesitating about denying or confessing:
acknowledge that ye have the Lord, lest, denying Him, ye be delivered
up to prison. If the heathen chastise their slaves, when one of them
denies his master, what, think ye, will your Lord do, who has
authority over all men? Put away these counsels out of your hearts,
that you may live continually unto God."
Chap. XXIX.
"And they who believed from the twelfth mountain, which was white, are
the following: they are as infant children, in whose hearts no evil
originates; nor did they know what wickedness is, but always remained
as children. Such accordingly, without doubt, dwell in the kingdom of
God, because they defiled in nothing the commandments of God; but they
remained like children all the days of their life in the same mind.
All of you, then, who shall remain stedfast, and be as children, [391]
without doing evil, will be more honoured than all who have been
previously mentioned; for all infants are honourable before God, and
are the first persons with Him. [392] Blessed, then, are ye who put
away wickedness from yourselves, and put on innocence. As the first of
all will you live unto God."
After he had finished the similitudes of the mountains, I said to him,
"Sir, explain to me now about the stones that were taken out of the
plain, and put into the building instead of the stones that were taken
out of the tower; and about the round stones that were put into the
building; and those that still remain round."
Chap. XXX.
"Hear," he answered, "about all these also. The stones taken out of
the plain and put into the building of the tower instead of those that
were rejected, are the roots of this white mountain. When, therefore,
they who believed from the white mountain were all found guileless,
the Lord of the tower commanded those from the roots of this mountain
to be cast into the building of the tower; for he knew that if these
stones were to go to the building of the tower, they would remain
bright, and not one of them become black. [393] But if he had so
resolved with respect to the other mountains, it would have been
necessary for him to visit that tower again, and to cleanse it. Now
all these persons were found white who believed, and who will yet
believe, for they are of the same race. This is a happy race, because
it is innocent. Hear now, further, about these round and shining
stones. All these also are from the white mountain. Hear, moreover,
why they were found round: because their riches had obscured and
darkened them a little from the truth, although they never departed
from God; nor did any evil word proceed out of their mouth, but all
justice, virtue, and truth. When the Lord, therefore, saw the mind of
these persons, that they were born good, [394] and could be good, He
ordered their riches to be cut down, not to be taken [395] away for
ever, that they might be able to do some good with what was left them;
and they will live unto God, because they are of a good race.
Therefore were they rounded a little by the chisel, and put in the
building of the tower.
Chap. XXXI.
"But the other round stones, which had not yet been adapted to the
building of the tower, and had not yet received the seal, were for
this reason put back into their place, because they are exceedingly
round. Now this age must be cut down in these things, and in the
vanities of their riches, and then they will meet in the kingdom of
God; for they must of necessity enter into the kingdom of God, because
the Lord has blessed this innocent race. Of this race, therefore, no
one will perish; for although any of them be tempted by the most
wicked devil, and commit sin, he will quickly return to his Lord. I
deem you happy, I, who am the messenger of repentance, whoever of you
are innocent as children, [396] because your part is good, and
honourable before God. Moreover, I say to you all, who have received
the seal of the Son of God, be clothed with simplicity, and be not
mindful of offences, nor remain in wickedness. Lay aside, therefore,
the recollection of your offences and bitternesses, and you will be
formed in one spirit. And heal and take away from you those wicked
schisms, that if the Lord of the flocks come, He may rejoice
concerning you. And He will rejoice, if He find all things sound, and
none of you shall perish. But if He find any one of these sheep
strayed, woe to the shepherds! And if the shepherds themselves have
strayed, what answer will they give Him for their flocks? [397] Will
they perchance say that they were harassed by their flocks? They will
not be believed, for the thing is incredible that a shepherd could
suffer from his flock; rather will he be punished on account of his
falsehood. And I myself am a shepherd, and I am under a most stringent
necessity of rendering an account of you.
Chap. XXXII.
"Heal yourselves, therefore, while the tower is still building. The
Lord dwells in men that love peace, because He loved peace; but from
the contentious and the utterly wicked He is far distant. Restore to
Him, therefore, a spirit sound as ye received it. For when you have
given to a fuller a new garment, and desire to receive it back entire
at the end, if, then, the fuller return you a torn garment, will you
take it from him, and not rather be angry, and abuse him, saying, `I
gave you a garment that was entire: why have you rent it, and made it
useless, so that it can be of no use on account of the rent which you
have made in it?' Would you not say all this to the fuller about the
rent which you found in your garment? If, therefore, you grieve about
your garment, and complain because you have not received it entire,
what do you think the Lord will do to you, who gave you a sound
spirit, which you have rendered altogether useless, so that it can be
of no service to its possessor? for its use began to be unprofitable,
seeing it was corrupted by you. Will not the Lord, therefore, because
of this conduct of yours regarding His Spirit, act in the same way,
and deliver you over to death? Assuredly, I say, he will do the same
to all those whom He shall find retaining a recollection of offences.
[398] Do not trample His mercy under foot, He says, but rather honour
Him, because He is so patient with your sins, and is not as ye are.
Repent, for it is useful to you."
Chap. XXXIII.
"All these things which are written above, I, the Shepherd, the
messenger of repentance, have showed and spoken to the servants of
God. [399] If therefore ye believe, and listen to my words, and walk
in them, and amend your ways, you shall have it in your power to live:
but if you remain in wickedness, and in the recollection of offences,
no sinner of that class will live unto God. All these words which I
had to say have been spoken unto you."
The Shepherd said to me, "Have you asked me everything?" And I
replied, "Yes, sir." "Why did you not ask me about the shape of the
stones that were put into the building, that I might explain to you
why we filled up the shapes?" And I said, "I forgot, sir." "Hear now,
then," he said, "about this also. These are they who have now heard my
commandments, and repented with their whole hearts. And when the Lord
saw that their repentance was good and pure, and that they were able
to remain in it, He ordered their former sins to be blotted out. [400]
For these shapes were their sins, and they were levelled down, that
they might not appear."
Footnotes
[345] The Spirit.--Vat. [He is called "the Spirit of Christ" by St.
Peter (i. 11); and perhaps this is a key to the non-dogmatic language
of Hermas, if indeed he is here speaking of the Holy Spirit
personally, and not of the Son exclusively. See Simil. v. 6, Isa. v.
1.]
[346] To a fruitful hill.--Pal. Omitted in Vat. [Hermas delights in
the picturesque, and introduces Arcadia in harmony with his pastoral
fiction.]
[347] Omitted in Lips.
[348] [As of Eden. Gen. iii. 24; Rev. xxi. 11. The Tsohar.]
[349] [Vision iii. 1, 2.]
[350] All carried the gate.--Pal.
[351] Omitted in Lips.
[352] Omitted in Lips.
[353] And they replied that he would forthwith come.--Vat.
[354] 2 Esdras ii. 43.
[355] Omitted in Lips. The text is from Vat.; slight variations in
Pal. And Ęth.
[356] Also omitted from Lips. The text is in all the translations.
[357] Omitted in Lips. The text is in all the translations.
[358] [Mark xiii. 36; Matt. xxiv. 46-51.]
[359] [This curious chapter, be it remembered, is but a dream and a
similitude. In the pure homes of Christians, it is almost
unintelligible. Amid the abominations of heathenism, it taught a
lesson which afterwards required enforcement by the canons and stern
discipline of the whole Chuirch. The lesson is, that what "begins in
the spirit" may "end in the flesh." Those who shunning the horrible
inpurities of the pagans abused spiritual relationships as "brothers
and sisters," were on the verge of a precipice. "To the pure, all
things are pure;" but they who presume on this great truth to indulge
in kissings and like familiarities are tempting a dangerous downfall.
In this vision, Hermas resorted to "watching and praying;" and the
virgins rejoiced because he thus saved himself. The behaviour of the
maidens was what heathen women constantly practiced, and what
Christian women, bred in such habits of life, did, perhaps, without
evil thought, relying on their "sun-clad power of chastity." Nothing
in this picture is the product of Christianity, except the
self-mastery inculcated as the only safeguard even amongst good women.
But see "Elucidation," at end of this book.]
[360] [Hermas confirms the doctrine of St. John (i. 3); also Col. i.
15, 16. Of this Athanasius would approve.]
[361] [1 Pet. i. 20.]
[362] His. God's.--Lips.
[363] [Ex. xxviii. 12, 29.]
[364] Omitted in Lips. The text in Vat. and Pal. The Ęth different in
form, but in meaning the same.
[365] Lord. God.--Vat.
[366] [Heb. i. 3. Hermas drips with Scripture like a honeycomb.]
[367] [Isa. xxviii. 16; 1 Cor. iii. 11.]
[368] This portion of the Leipzig Codex is much eaten away, and
therefore the text is derived to a considerable extent from the
translations.
[369] [The tenacity with which Hermas everywhere exalts the primary
importance of Faith, makes it inexcusable that he should be charged
with mere legalizing morality.]
[370] [Eph. ii. 20; Rev xxi. 14.]
[371] The name of the Son of God. The name of God.--Lips. [1 John v.
11, 12.]
[372] All the translations and Clemens Alexandrinus (Strom., vi. 6,
46) have this passage. It is omitted in Lips.
[373] [Rev. vii. 4.]
[374] Name of the Son of God. Name of God.--Lips. [Rom. x. 17.]
[375] [Rev. xiv. 4.]
[376] God in Pal.; Lord in Vat. and Ęth.; Christ in Lips.
[377] [Luke xii. 47, 48.]
[378] Omittted in Vat., Ęth., Lips.
[379] [Eph. v. 27.]
[380] Omitted in Lips. The text from Vat. Substantially the same in
the other two. [Matt. xiii. 5.]
[381] Matt. xix. 23, 24. [Mark x. 23.]
[382] Omitted in Lips.
[383] [The imagery of our Lord's parables everywhere apparent. Also,
the words of Scripture recur constantly.]
[384] Jas. iv. 12. [Matt. xviii. 33.]
[385] Ecclus. xx. 15, xli. 22; Jas. i. 5.
[386] Cf. Donaldson's Hist. of Christ. Lit., vol. i. p. 291. [This
beautiful chapter, and its parable of the fountains of living water,
may well be read with that passage of Leighton which delighted
Coleridge: Com. on 1 Pet. i. 10-12.]
[387] diakonoi. [Deacons, evidently, or stewards. Acts vi. 1]
[388] [Ezek. xxxiv. 3.]
[389] Bishops. Bishops, that is, presidents of the churches.--Vat.
[This textual peculiarity must have originated at the period when the
Ignatian use of episcopus was becoming naturalized in Rome. It was
originally common to all pastors, local or regionary.]
[390] [This passage (with Vision iii. 2, and especially Similitude v.
3) has been pressed into the service of those who seek to find
"super-erogatory merit" in the Fathers. See 1 Cor. vii. 38. But why
not begin with the Scriptures which Hermas doubtless has in mind, such
as Rev. iii. 4, 5, "They are worthy"? Does this ascribe to them any
merit apart from ("worthy is the Lamb") the only meritorious cause of
salvation? So also Rev. vii. 14, xiv. 4, 5. The primitive Fathers
accepted such truths like innocent children, and loved them. They
believed St. Paul as to degrees of glory (1 Cor. xv. 41), and our Lord
Himself as to the awards (Matt. xx. 21-23) of mercy to fruits of
grace: and they are no more responsible for forced constructions that
have been put upon them by afterthought and subsequent heresy, then
our blessed Lord can be charged with all that has overloaded His
precious sayings (Matt. xix. 12 or xiv. 18). The principle of
deficient works of faith, which is the corresponding idea of the
negative side, appears in St. Paul (1 Cor. iii. 13-15), and has been
abused to sustain the whole system of creature merit, and the
monstrous atfterthought of purgatory. Those, therefore, who read such
ideas into "The Ante-Nicene Fathers," to diminish their credit, often,
unintentionally (1) help the perverters of truth to claim the Fathers,
and (2) give them the like aid in claiming the Scriptures. See p. 34,
supra, note 3.]
[391] Matt. xviii. 3.
[392] [Mark ix. 36.]
[393] Here ends Codex Lipsiensis. The rest of the text is from common
translation corrected by the Palatine and Ęthiopic.
[394] [Born good. Not in the text of Gebhardt and Harnack (the Greek
is wanting); nor do they note any such text, though the Ęthiopic
favours it. See [1]p. 42, supra, note 2.]
[395] [Here again the Latin has the reading before noted, on the
circumcision of wealth, [2]p. 15, note 2, supra.]
[396] Matt. xviii. 3, xix. 14.
[397] [Jer. xiii. 20; Zech. xi. 15-17.]
[398] [Jas. v. 9. Who can fail to feel the searching spirit of the
gospel here? Matt. v. 23, 24, vi. 14.]
[399] Servants of God. Servant of the Lord.--Ęth.
[400] [Heb. viii 12, x. 17.]
.
Similitude Tenth
Concerning Repentance and Alms-Giving.
Chap. I.
After I had fully written down this book, that messenger who had
delivered me to the Shepherd came into the house in which I was, and
sat down upon a couch, and the Shepherd stood on his right hand. He
then called me, and spoke to me as follows: "I have delivered you and
your house to the Shepherd, that you may be protected by him." "Yes,
sir," I said. "If you wish, therefore, to be protected," he said,
"from all annoyance, and from all harsh treatment, and to have success
in every good work and word, and to possess all the virtues of
righteousness, walk in these commandments which he has given you, and
you will be able to subdue all wickedness. For if you keep those
commandments, every desire and pleasure of the world will be subject
to you, and success will attend you in every good work. Take unto
yourself his experience and moderation, and say to all that he is in
great honour and dignity with God, and that he is a president with
great power, and mighty in his office. To him alone throughout the
whole world is the power of repentance assigned. Does he seem to you
to be powerful? But you despise his experience, and the moderation
which he exercises towards you."
Chap. II.
I said to him, "Ask himself, sir, whether from the time that he has
entered my house I have done anything improper, or have offended him
in any respect." He answered, "I also know that you neither have done
nor will do anything improper, and therefore I speak these words to
you, that you may persevere. For he had a good report of you to me,
and you will say these words to others, that they also who have either
repented or will still repent may entertain the same feelings with
you, and he may report well of these to me, and I to the Lord." And I
said, "Sir, I make known to every man the great works of God: and I
hope that all those who love them, and have sinned before, on hearing
these words, may repent, and receive life again." "Continue,
therefore, in this ministry, and finish it. And all who follow out his
commands shall have life, and great honour with the Lord. [401] But
those who do not keep his commandments, flee from his life, and
despise him. But he has his own honour with the Lord. All, therefore,
who shall despise him, [402] and not follow his commands, deliver
themselves to death, and every one of them will be guilty of his own
blood. But I enjoin you, that you obey his commands, and you will have
a cure for your former sins."
Chap. III.
"Moreover, I sent you these virgins, that they may dwell with you.
[403] For I saw that they were courteous to you. You will therefore
have them as assistants, that you may be the better able to keep his
commands: for it is impossible that these commandments can be observed
without these virgins. I see, moreover, that they abide with you
willingly; but I will also instruct them not to depart at all from
your house: do you only keep your house pure, as they will delight to
dwell in a pure abode. For they are pure, and chaste, and industrious,
and have all influence with the Lord. Therefore, if they find your
house to be pure, they will remain with you; but if any defilement,
even a little, befall it, they will immediately withdraw from your
house. For these virgins do not at all like any defilement." I said to
him, "I hope, sir, that I will please them, so that they may always be
willing to inhabit my house. And as he to whom you entrusted me has no
complaint against me, so neither will they have." He said to the
Shepherd, "I see that the servant of God wishes to live, and to keep
these commandments, and will place these virgins in a pure
habitation." [404] When he had spoken these words he again delivered
me to the Shepherd, and called those virgins, and said to them, "Since
I see that you are willing to dwell in his house, I commend him and
his house to you, asking that you withdraw not at all from it." And
the virgins heard these words with pleasure.
Chap. IV.
The angel [405] then said to me, "Conduct yourself manfully in this
service, and make known to every one the great things of God, [406]
and you will have favour in this ministry. Whoever, therefore, shall
walk in these commandments, shall have life, and will be happy in his
life; but whosoever shall neglect them shall not have life, and will
be unhappy in this life. Enjoin all, who are able to act rightly, not
to cease well-doing; for, to practice good works is useful to them.
[407] And I say that every man ought to be saved from inconveniences.
For both he who is in want, and he who suffers inconveniences in his
daily life, is in great torture and necessity. Whoever, therefore,
rescues a soul of this kind from necessity, will gain for himself
great joy. For he who is harassed by inconveniences of this kind,
suffers equal torture with him who is in chains. Moreover many, on
account of calamities of this sort, when they could not endure them,
hasten their own deaths. Whoever, then, knows a calamity of this kind
afflicting a man, and does not save him, commits a great sin, and
becomes guilty of his blood. [408] Do good works, therefore, ye who
have received good from the Lord; lest, while ye delay to do them, the
building of the tower be finished, and you be rejected from the
edifice: there is now no other tower a-building. For on your account
was the work of building suspended. Unless, then, you make haste to do
rightly, the tower will be completed, and you will be excluded."
After he had spoken with me he rose up from the couch, and taking the
Shepherd and the virgins, he departed. But he said to me that he would
send back the Shepherd and the virgins to my dwelling. Amen. [409]
Footnotes
[401] Lord. God.--Pal.
[402] But he has his own honour ... despise him, omitted in Vat.
[403] [Cap. xiii. p. 48, supra.]
[404] [1 Pet. i. 22.]
[405] Angel, Ęth.; Pastor, Pal.; omitted in Vat.
[406] God, common version; Lord, Ęth., Pal.; Lord God, Vat.
[407] [Here might follow that beautiful fragment of Irenæus, on God's
goodness accepting the feeblest efforts of the soul in drawing near to
Him. Vol. i. Frag. lv. p. 577, this series.]
[408] [Jas. v. 19, 20. As St. James concludes with this principle, so
also Hermas, who evidently delights in this apostle's teaching and has
thrown it into this allegorical metaphrase.]
[409] The Vatican has: "Here ends the Book of the Shepherd, the
disciple of the blessed apostle Paul. Thanks be to God." The Ęthiopic
has: "May the name of him who wrote this book be written on a pillar
of gold. With thanksgiving to Father, Son, and Holy Spirit, this book
of the prophet Hermas has been finished. Amen. Finished are the
visions, and commandments, and similitudes of the prophet Hermas, who
is Paul, in the year 191 of mercy, 23d night and 22d day of the
month," etc. The writer goes on [fruitlessly] to show that Hermas is
Paul, appealing to Acts xiv. 12.
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