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Ignatius
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Introductory Note to the Epistles of Ignatius
[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.
[1163] Literally, “I am ground.”
[1164] Literally, “with provoking, provoke.”
[1165] Literally, “they are who are.”
[1166] Literally, “by their injury.”
[1167] Literally, “and not as that which is afraid of some other men.” So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius (Hist. Eccl., v. 1.).
[1168] Cureton renders interrogatively, “What is expedient for me?” and remarks that “the meaning of the Syriac appears to be, ‘I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.’ ”
[1169] Literally, “nothing.”
[1170] Literally, “and.”
[1171] The Latin version translates the Greek here, “He adds gain to me.”
[1172] Chap. viii. of the Greek is entirely omitted in the Syriac.
[1173] The following passage is not found in this Epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, "to give a fiar colour to the fabrication by introducing a part of the genuine writing of Ignatius; while Hefele asserts that it is bound by the “closest connection” to the preceding chapter in the Epistle to the Trallians.
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