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The Pastor of Hermas
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Introductory Note to The Pastor of Hermas
[279] The sentence in brackets is omitted in Lips. And Æth., 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 Æth. 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 Æth. 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] πορεία. Vatican, potens cursus.
[283] The passages within brackets are omitted by Lips. and Æth.
[284] The passages within brackets are omitted by Lips. and Æth.
[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.]
[288] Omitted in Lips. Æth. has simply, “But be on your guard now.”
[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] καταφθοράν, translated in Pal. And Vat. by defectio, apostasy, as departure from goodness and truth. The Æthiopic 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 (ἐκ τῶν ἀγγέλων τῶν δικαίων) favours the idea that faithful pastors are here symbolized,—just stewards and righteous men.]
[297] βιωτικαί. 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 (ἐπαιδεύθησαν) 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 Æthiopic 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.”]
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