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Mathetes
Introductory Note to the Epistle of Mathetes to Diognetus
[263] ἀποστόλων γενόμενος μαθητης. Cap. xi.
Chapter I.—Occasion of the epistle.
[264] Literally, “trusting in what God, etc., they look down.”
[265] Or, “life.”
[266] Some read, “that you by hearing may be edified.”
Chapter II.—The vanity of idols.
[267] Or, “purified.”
[268] Literally, “which is deceiving.”
[269] Literally, “of what substance, or of what form.”
[270] Some make this and the following clauses affirmative instead of interrogative.
[271] The text is here corrupt. Several attempts at emendation have been made, but without any marked success.
[272] Some read, “Who of you would tolerate these things?” etc.
[273] The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense.
Chapter III.—Superstitions of the Jews.
[274] The text here is very doubtful. We have followed that adopted by most critics.
Chapter IV.—The other observances of the Jews.
[275] Otto, resting on ms. authority, omits the negative, but the sense seems to require its insertion.
[276] Literally, “lessening.”
[277] Comp. Gal. iv. 10.
[278] This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day (νυχθήμερον) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described.
[279] Otto supplies the lacuna which here occurs in the mss. so as to read καταδιαιρεῖν.
[280] The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.
Chapter V.—The manners of the Christians.
[281] Literally, “paradoxical.”
[282] Literally, “cast away fœtuses.”
[283] Otto omits “bed,” which is an emendation, and gives the second “common” the sense of unclean.
[284] Comp.2 Cor. x. 3.
[285] Comp. Phil. iii. 20.
[286] Comp. 2 Cor. vi. 9.
[287] Comp. 2 Cor. vi. 10.
[288] Comp.2 Cor. iv. 12.
Chapter VI.—The relation of Christians to the world.
[290] Comp. 1 Pet. ii. 11.
[291] Literally, “keeps together.”
[292] Literally, “keeps together.”
[293] Literally, “incorruption.”
[294] Or, “though punished, increase in number daily.”
Chapter VII.—The manifestation of Christ.
[295] Literally, “mysteries.”
[296] Literally, “elements.”
[297] The word “sun,” though omitted in the mss., should manifestly be inserted.
[298] Literally, “has received to observe.”
[299] Literally, “one of men.”
[300] “God” here refers to the person sent.
[301] [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.
Chapter VIII.—The miserable state of men before the coming of the Word.
[302] Literally, “these things are the marvels and error.”
[303] Or, “known Him.”
[304] Comp.Matt. xix. 17.
[305] Literally, “in a mystery.”
[306] Literally, “all things.”
[307] The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the ms. as above. Others have, “to see, and to handle Him.”
[308] Literally, “economically.”
Chapter IX.—Why the Son was sent so late.
[309] Otto refers for a like contrast between these two times to Rom. iii. 21-26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]
[310] The reading and sense are doubtful.
[311] Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.
[312] Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.
[313] In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11.
[314] [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.]
[315] That is, before Christ appeared.
[316] Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, expounds a most practical text with comprehensive views.]
Chapter X.—The blessings that will flow from faith.
[317] Thus Otto supplies the lacuna; others conjecture somewhat different supplements.
[318] So Böhl. Sylburgius and Otto read, “in the earth.”
Chapter XI.—These things are worthy to be known and believed.
[319] Some render, “nor do I rashly seek to persuade others.”
[320] Some propose to read, “and becoming a friend to the Word.”
[321] It has been proposed to connect this with the preceding sentence, and read, “have known the mysteries of the Father, viz., for what purpose He sent the Word.”
[322] [Comp.1 Tim. iii. 16.]
[323] Or, “esteemed.”
[324] Or, “given.”
Chapter XII.—The importance of knowledge to true spiritual life.
[325] Literally, “bringing forth.”
[326] That is, in Paradise.
[327] Literally “revealing life.”
[328] Or, “deprived of it.”
[329] Literally, “knowledge without the truth of a command exercised to life.” See 1 Cor. viii. 1.
[330] The ms. is here defective. Some read, “on account of the love of life.”
[331] Or, “true word,” or “reason.”
[332] Or, “reap.”
[333] The meaning seems to be, that if the tree of true knowledge and life be planted within you, you shall continue free from blemishes and sins.
[334] [This looks like a reference to the Apocalypse,Rev. v. 9., Rev. xix. 7.,Rev. xx. 5.]
[335] Here Bishop Wordsworth would read κλῆροι, cites 1 Pet. v. 3, and refers to Suicer (Lexicon) in voce κλῆρος.]
[336] [Note the Clement-like doxology.]
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