[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 Æth.; Christ in Lips.
[377] [Luke xii. 47, 48.]
[378] Omitted in Vat., Æth., 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 Æthiopic.
[394] [Born good. Not in the text of Gebhardt and Harnack (the Greek is wanting); nor do they note any such text, though the Æthiopic 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.--Æth.
[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]
[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, Æth.; Pastor, Pal.; omitted in Vat.
[406] God, common version; Lord, Æth., 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 Æthiopic has: "May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month," etc. The writer goes on [fruitlessly] to show that Hermas is Paul, appealing to Acts xiv. 12.
Elucidations.
I.
The reader has now had an opportunity of judging for himself whether the internal evidence favours any other view of the authorship of The Shepherd, than that which I have adopted. Its apparent design is to meet the rising pestilence of Montanism, and the perils of a secondary stage of Christianity. This it attempts to do by an imaginary voice from the first period. Avoiding controversy, Hermas presents, in the name of his earlier synonyme, a portraiture of the morals and practical godliness which were recognised as "the way of holiness" in the apostolic days. In so doing, he falls into anachronisms, of course, as poets and romancers must. These are sufficiently numerous to reveal the nature of his production, and to prove that the author was not the Hermas of the story.
The authorship was a puzzle and a problem during the earlier discussions of the learned. An anonymous poem (falsely ascribed to Tertullian, but very ancient) did, indeed, give a clue to the solution:--
"--deinde Pius, Hermas cui germine frater,
Angelicus Pastor, quia tradita verba locutus."
To say that there was no evidence to sustain this, is to grant that it doubles the evidence when sufficient support for it is discovered. This was supplied by the fragment found in Milan, by the erudite and indefatigable Muratori, about a hundred and fifty years ago. Its history, with very valuable notes on the fragment itself, which is given entire, may be found in Routh's Reliquiæ. [410] Or the English reader may consult Westcott's very luminous statement of the case. [411] I am sorry that Dr. Donaldson doubts and objects; but he would not deny that experts, at least his equals, [412] accept the Muratorian Canon, which carries with it the historic testimony needed in the case of Hermas. All difficulties disappear in the light of this evidence. Hermas was brother of Pius, ninth Bishop of Rome (after Hyginus, circ. a.d. 157), and wrote his prose idyl under the fiction of his Pauline predecessor's name and age. This accounts (1) for the existence of the work, (2) for its form of allegory and prophesying, (3) for its anachronisms, (4) for its great currency, and (5) for its circulation among the Easterns, which was greater than it enjoyed in the West; and also (6) for their innocent mistake in ascribing it to the elder Hermas.