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The Pastor of Hermas
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Introductory Note to The Pastor of Hermas
[227] For … God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.—Vat.
[228] God. The Lord.—Vat.
[229] Go … wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.—Vat.
[230] Chapters third, fourth, and a part of fifth, are omitted in the Palatine. [This chapter seems based on Heb. v. 14.]
[231] God. The Lord.—Vat.
[232] [Here is the commission to be a prophet, and to speak prophesyings in the congregation. If the Montanists resisted these teachings, they were self-condemned. Such is the idea here conveyed. 1 Cor. xiv. 32, 37.]
[233] If … kept, omitted in Vat.
[234] [Boyle beautifully reconciles “those two current assertions, that (1) God made all things for His own glory, and that (2) He made all things for man.” See Usefulness of Nat. Philos., part i., essay 3, or Leighton’s Works, vol. iii. p. 235, London, 1870.]
[235] Isa. xxix. 13; Matt. xv. 8.
[236] John xii. 40; 2 Cor. iii. 14.
[237] [Jas. ii. 19, iv. 6, 7.]
[238] Empty. Half full.—Vat.
[239] [Eph. iv. 27.]
[240] Trust God. Believe ye, then, who on account of your sins have forgotten God.—Vat.
[241] Practise … days, omitted in Vat.
[242] Matt. x. 28; Luke xii. 5.
[243] Rule over … commandments. But we shall conquer him completely, if we can keep these commandments.—Vat.
Similitude First. As in This World We Have No Abiding City, We Ought to Seek One to Come.
[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 ἕνεκεν 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 θρησκεία of Jas. i. 27.]
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