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The Pastor of Hermas
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Introductory Note to The Pastor of Hermas
[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?]
[307] The Vatican has: “But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affiction is coming upon those who are able to bear it.” [1 Cor. x. 13. But the whole argument turns on Jas. i. 2, as Hermas delights in this practical apostle.]
[308] [Sam. iii. 31, 32, 33.]
[309] Omitted by Lips.
[310] Omitted in Lips. and Vat.
[311] Omitted in Lips.
[312] Num. xvii. 8. [Willows are chosen, perhaps, with reference to Isa. xliv. 4; but Ezekiel’s willow supplies the thought here (Ezek. xvii. 5, 6).]
[313] 2 Esdras ii. 43.
[314] [Eph. i. 13, iv. 30.]
[315] [Rev. xix. 8.]
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