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Ignatius
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Introductory Note to the Epistles of Ignatius
[1142] Literally, “make the contest.”
[1143] Literally, “sons of His house.”
[1144] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.
[1145] These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.
The Second Epistle of Ignatius to the Ephesians
[1146] Another inscription is, “Epistle the Second, which is to the Ephesians.”
[1147] Literally, “separated.”
[1148] Literally, “bound from actions.”
[1149] Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.
[1150] Literally, “be in his image.”
[1151] There is no Apodosis, unless it be found in what follows.
[1152] The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.
[1153] Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
[1154] Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.
[1155] Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented.
[1156] The meaning seems to be that mere profession, without continuous practice, is nothing.
[1157] Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
[1158] Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.
[1159] Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac. [N.B.—See spurious Epistle to Philippians, cap. 4, infra. This concealment from Satan of the mystery of the incarnation is the explanation, according to the Fathers, of his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, “ne subtilis ille diaboli oculus magnum hoc pietatis deprehenderet sacramentum” (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own purpose, and then prompted the outcry, Come down from the cross, to defeat the triumph of the second Adam. (Comp. St.Mark i. 24 and St. Luke iv. 34, where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).]
The Third Epistle of the Same St. Ignatius
[1160] Another inscription is, “The Third Epistle.”
[1161] Literally, “in life.”
[1162] The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.
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