Part 36
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.”
Footnote 1712:
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.”
Footnote 1713:
πορεία. Vatican, _potens cursus_.
Footnote 1714:
The passages within brackets are omitted by Lips. and Æth.
Footnote 1715:
Omitted in Lips. Æth. has simply, “But be on your guard now.”
Footnote 1716:
The Vatican has a sentence before this: “For if you sin not afterwards, you will greatly fall away from your former [transgressions].”
Footnote 1717:
Found only in Pseudo-Athanasius. It occurs in none of the translations.
Footnote 1718:
καταφθοράν, translated in Pal. and Vat. by _defectio_, apostasy, as departure from goodness and truth. The Æthiopic has “ruin.”
Footnote 1719:
_Of ... deceit_, omitted in Lips. Our translation is made from the Vat.
Footnote 1720:
Pseudo-Athanasius has, “of such men the life is death.”
Footnote 1721:
Pseudo-Athanasius has, “Corruption, therefore, has a hope of resurrection up to a certain point.”
Footnote 1722:
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.
Footnote 1723:
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.”
Footnote 1724:
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.
Footnote 1725:
τρόπον. The Vat. and Pal. have, “for the same time” (_per idem tempus_).
Footnote 1726:
Omitted in Lips.
Footnote 1727:
Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.
Footnote 1728:
ποτὲ.
Footnote 1729:
The Vat. and Pal. have _protenus_, “immediately.”
Footnote 1730:
The Lips. has lost here a few words, which are supplied from the Latin translations.
Footnote 1731:
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 affliction is coming upon those who are able to bear it.”
Footnote 1732:
Omitted by Lips.
Footnote 1733:
Omitted in Lips. and Vat.
Footnote 1734:
Omitted in Lips.
Footnote 1735:
Num. xviii. 8.
Footnote 1736:
4 Esdras ii. 43.
Footnote 1737:
“And by this law the Son of God was preached to all the ends of the earth.”—_Vat._
Footnote 1738:
_And ... cut_, omitted in Pal.
Footnote 1739:
Omitted in Lips. Translation is made from Vat.
Footnote 1740:
The versions vary in some of the minute particulars.
Footnote 1741:
Omitted in Lips.; supplied from Vat.
Footnote 1742:
“Withered, all but their tops, which alone were green.”—_Vat._ and _Pal._
Footnote 1743:
Omitted in Lips., which has instead, “are afraid.”
Footnote 1744:
Literally, “the calling that was made by His Son to be saved.” The Vatican renders this, “He wishes to preserve the invitation made by His Son.” The Pal. has, “wishes to save His church, which belongs to His Son.” In the text, κλῆσις is taken as = κλητοί.
Footnote 1745:
The Spirit.—_Vat._
Footnote 1746:
To a fruitful hill.—_Pal._ Omitted in Vat.
Footnote 1747:
Omitted in Lips.
Footnote 1748:
All carried the gate.—_Pal._
Footnote 1749:
Omitted in Lips.
Footnote 1750:
Omitted in Lips.
Footnote 1751:
And they replied that he would forthwith come.—_Vat._
Footnote 1752:
4 Esdras ii. 43.
Footnote 1753:
Omitted in Lips. The text is from Vat.; slight variations in Pal. and Æth.
Footnote 1754:
Also omitted from Lips. The text is in all the translations.
Footnote 1755:
Omitted in Lips. The text in all the translations.
Footnote 1756:
_His._ God’s.—_Lips._
Footnote 1757:
Omitted in Lips. The text in Vat. and Pal. The Æth. different in form, but in meaning the same.
Footnote 1758:
_Lord._ God.—_Vat._
Footnote 1759:
This portion of the Leipzic Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations.
Footnote 1760:
_The name of the Son of God._ The name of God.—_Lips._
Footnote 1761:
All the translations and Clemens Alexandrinus (_Strom._ vi. 6, 46, p. 764) have this passage. It is omitted in Lips.
Footnote 1762:
_Name of the Son of God._ Name of God.—_Lips._
Footnote 1763:
_God_ in Pal.; _Lord_ in Vat. and Æth.; _Christ_ in Lips.
Footnote 1764:
Omitted in Vat., Æth., Lips.
Footnote 1765:
Omitted in Lips. The text from Vat. Substantially the same in the other two.
Footnote 1766:
Matt. xix. 23, 24.
Footnote 1767:
Omitted in Lips.
Footnote 1768:
Jas. iv. 12.
Footnote 1769:
Sir. xx. 15, xli. 22; Jas. i. 5.
Footnote 1770:
Cf. Donaldson’s _Hist. of Christ. Lit._ vol. i. p. 291.
Footnote 1771:
διάκονοι.
Footnote 1772:
_Bishops._ Bishops, that is, presidents of the churches.—_Vat._
Footnote 1773:
Matt. xviii. 3.
Footnote 1774:
Here ends Codex Lipsiensis. The rest of the text is from the common translation corrected by the Palatine and Æthiopic.
Footnote 1775:
Matt. xviii. 3, xix. 14.
Footnote 1776:
_Servants of God._ Servant of the Lord.—_Æth._
Footnote 1777:
_Lord._ God.—_Pal._
Footnote 1778:
_But he has his own honour ... despise him_, omitted in Vat.
Footnote 1779:
Angel, _Æth._; Pastor, _Pal._; omitted in Vat.
Footnote 1780:
_God_, common version; Lord, _Æth._, _Pal._; Lord God, _Vat._
Footnote 1781:
The Vatican has: “Here ends the Book of the Shepherd, the disciple of the blessed apostle Paul. Thanks be to God.” The Æthiopic has: “May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month,” etc. The writer goes on to show that Hermas is Paul, appealing to Acts xiii. 12.
FRAGMENTS OF PAPIAS.
INTRODUCTORY NOTICE.
The principal information in regard to Papias is given in the extracts made among the fragments from the works of Irenæus and Eusebius. He was bishop of the church in Hierapolis, a city of Phrygia, in the first half of the second century. Later writers affirm that he suffered martyrdom about A.D. 163; some saying that Rome, others that Pergamus, was the scene of his death.
He was a hearer of the Apostle John, and was on terms of intimate intercourse with many who had known the Lord and His apostles. From these he gathered the floating traditions in regard to the sayings of our Lord, and wove them into a production divided into five books. This work does not seem to have been confined to an exposition of the sayings of Christ, but to have contained much historical information.
Eusebius[1782] speaks of Papias as a man most learned in all things, and well acquainted with the Scriptures. In another passage[1783] he describes him as of small capacity. The fragments of Papias are translated from the text given in Routh’s _Reliquiæ Sacræ_, vol. i.
I. _From the Exposition of the Oracles of the Lord._[1784]
[The writings of Papias in common circulation are five in number, and these are called an Exposition of the Oracles of the Lord. Irenæus makes mention of these as the only works written by him, in the following words: “Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him.” Thus wrote Irenæus. Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion[1785] from those who were acquainted with them [the apostles] in the following words:]
But I shall not be unwilling to put down, along with my interpretations,[1786] whatsoever instructions I received with care at any time from the elders, and stored up with care in my memory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth; nor in those who related strange commandments,[1787] but in those who rehearsed the commandments given by the Lord to faith,[1788] and proceeding from truth itself. If, then, any one who had attended on the elders came, I asked minutely after their sayings,—what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord’s disciples: which things[1789] Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice.
II.[1790]
[The early Christians] _called those who practised a godly guilelessness_,[1791] _children_, [as is stated by Papias in the first book of the Lord’s Expositions, and by Clemens Alexandrinus in his _Pædagogue_.]
III.[1792]
Judas walked about in this world a sad[1793] example of impiety; for his body having swollen to such an extent that he could not pass where a chariot could pass easily, he was crushed by the chariot, so that his bowels gushed out.[1794]
IV.[1795]
[As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: “The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, ‘I am a better cluster, take me; bless the Lord through me.’ In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man.” [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, “Now these things are credible to believers. And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6 ff.).”]
V.[1796]
As the presbyters say, then[1797] those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city;[1798] for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, “In my Father’s house are many mansions:”[1799] for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,[1800] according as each one is or shall be worthy. And this is the couch[1801] in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, “For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.”[1802] For in the times of the kingdom the just man who is on the earth shall forget to die. “But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.”[1803]
VI.[1804]
[Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day.[1805] He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord’s sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements]: Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman[1806] who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.]
VII.[1807]
_Papias thus speaks, word for word_: To some of them [angels] He gave dominion over the arrangement of the world, and He commissioned them to exercise their dominion well. _And he says, immediately after this_: but it happened that their arrangement came to nothing.[1808]
VIII.[1809]
With regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenæus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it.
IX.[1810]
Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantænus the priest of [the church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole church.
X.[1811]
(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alpheus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord’s. James also and John were sons of another aunt (3) of the Lord’s. Mary (2), mother of James the less and Joseph, wife of Alpheus, was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.
Footnote 1782:
_Hist. Eccl._ iii. 39.
Footnote 1783:
_Ibid._
Footnote 1784:
This fragment is found in Eusebius, _Hist. Eccl._ iii. 39.
Footnote 1785:
Literally, “the things of faith.”
Footnote 1786:
Papias states that he will give an exact account of what the elders said; and that, in addition to this, he will accompany this account with an explanation of the meaning and import of the statements.
Footnote 1787:
Literally, “commandments belonging to others,” and therefore strange and novel to the followers of Christ.
Footnote 1788:
_Given to faith_ has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could understand; or entrusted to faith, that is, to those who were possessed of faith, the faithful.
Footnote 1789:
_Which things_: this is usually translated, “what Aristion and John say;” and the translation is admissible. But the words more naturally mean, that John and Aristion, even at the time of his writing, were telling him some of the sayings of the Lord.
Footnote 1790:
This fragment is found in the _Scholia_ of Maximus on the works of Dionysius the Areopagite.
Footnote 1791:
Literally, “a guilelessness according to God.”
Footnote 1792:
This fragment is found in Œcumenius.
Footnote 1793:
Literally, “great.”
Footnote 1794:
Literally, “were emptied out.” Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. He says that Judas’s eyes were so swollen that they could not see the light; that they were so sunk that they could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with runnings and worms. He further states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands.
Footnote 1795:
From Irenæus, _Hær._ v. 32.
Footnote 1796:
This fragment is found in Irenæus, _Hær._ v. 36; but it is a mere guess that the saying of the presbyters is taken from the work of Papias.
Footnote 1797:
In the future state.
Footnote 1798:
The new Jerusalem on earth.
Footnote 1799:
John xiv. 2.
Footnote 1800:
Commentators suppose that the reference here is to Matt. xx. 23.
Footnote 1801:
Matt. xxii. 10.
Footnote 1802:
1 Cor. xv. 25, 26.
Footnote 1803:
1 Cor. xv. 27, 28.
Footnote 1804:
From Eusebius, _Hist. Eccl._ iii. 39.
Footnote 1805:
“In his day” may mean “in the days of Papias,” or “in the days of Philip.” As the narrative came from the daughters of Philip, it is more likely that Philip’s days are meant.
Footnote 1806:
Rufinus supposes this story to be the same as that now found in the _textus receptus_ of John’s Gospel, viii. 1-11—the woman taken in adultery.
Footnote 1807:
This extract is made from Andreas Cæsariensis.
Footnote 1808:
That is, that government of the world’s affairs was a failure. An ancient writer takes τάξις to mean the arraying of the evil angels in battle against God.
Footnote 1809:
This also is taken from Andreas Cæsariensis.
Footnote 1810:
This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius.
Footnote 1811:
This fragment was found by Grabe in a MS. of the Bodleian Library, with the inscription on the margin, “Papia.” Westcott states that it forms part of a dictionary written by “a mediæval Papias. The dictionary exists in MS. both at Oxford and Cambridge.”
APPENDIX. THE SPURIOUS EPISTLES OF IGNATIUS.
INTRODUCTORY NOTICE.