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The Pastor of Hermas
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Introductory Note to The Pastor of Hermas
[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.”]
[300] τρόπον. The Vat. and Pal. have, “for the same time” (per idem tempus).
[301] Omitted in Lips.
[302] Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.
[303] ποτέ. [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.
[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?]
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