The Writings of the Apostolic Fathers

CHAP. II.

“Foremost of all is the desire after another’s wife or husband, and after extravagance, and many useless dainties and drinks, and many other foolish luxuries; for all luxury is foolish and empty in the servants of God. These, then, are the evil desires which slay the servants of God. For this evil desire is the daughter of the devil. You must refrain from evil desires, that by refraining ye may live to God.[1679] But as many as are mastered by them, and do not resist them, will perish at last, for these desires are fatal. Put you on, then, the desire of righteousness; and arming yourself with the fear of the Lord, resist them. For the fear of the Lord dwells in good desire. But if evil desire see you armed with the fear of God,[1680] and resisting it, it will flee far from you, and it will no longer appear to you, for it fears your armour. Go, then, garlanded with the crown which you have gained for victory over it, to the desire of righteousness, and, delivering up to it the prize which you have received, serve it even as it wishes.[1681] If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.”[1682]

CHAP. III.

“I should like to know,” say I, “in what way I ought to serve good desire.” “Hear,” says he: “You will practise righteousness and virtue, truth and the fear of the Lord, faith and meekness, and whatsoever excellences are like to these. Practising these, you will be a well-pleasing servant of God,[1683] and you will live to Him; and every one who shall serve good desire, shall live to God.”

He concluded the twelve commandments, and said to me, “You have now these commandments. Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much. For you will find favour among those who are to repent, and they will give heed to your words; for I will be with you, and will compel them to obey you.” I say to him, “Sir, these commandments are great, and good, and glorious, and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man, because they are exceeding hard.” He answered and said to me, “If you lay it down as certain that they can be kept,[1684] then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I say to you, If you do not keep them, but neglect them, you will not be saved, nor your children, nor your house, since you have already determined for yourself that these commandments cannot be kept by man.”

CHAP. IV.

These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: “O fool, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For,” says he, “the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips,[1685] but their hearts hardened,[1686] and who are far from the Lord, the commandments are hard and difficult. Put, therefore, ye who are empty and fickle in your faith, the Lord in your heart, and ye will know that there is nothing easier, or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength. Fear him not, then, and he will flee from you.”

CHAP. V.

I say to him, “Sir, listen to me for a moment.” “Say what you wish,” says he. “Man, sir,” say I, “is eager to keep the commandments of God, and there is no one who does not ask of the Lord that strength may be given him for these commandments, and that he may be subject to them; but the devil is hard, and holds sway over them.” “He cannot,” says he, “hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot. If, then, ye resist him, he will be conquered, and flee in disgrace from you. As many, therefore,” says he, “as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty,[1687] then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance into them, he produces in them whatever he wishes, and they become his servants.”

CHAP. VI.

“But I, the angel of repentance, say to you, Fear not the devil; for I was sent,” says he, “to be with you who repent with all your heart, and to make you strong in faith. Trust God,[1688] then, ye who on account of your sins have despaired of life, and who add to your sins and weigh down your life; for if ye return to the Lord with all your heart, and practise righteousness the rest of your days,[1689] and serve Him according to His will, He will heal your former sins, and you will have power to hold sway over the works of the devil. But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy,[1690] and keep His commandments, and ye will live to God.” I say to him, “Sir, I am now made strong in all the ordinances of the Lord, because you are with me; and I know that you will crush all the power of the devil, and we shall have rule over him, and shall prevail against all his works. And I hope, sir, to be able to keep all these commandments[1691] which you have enjoined upon me, the Lord strengthening me.” “You will keep them,” says he, “if your heart be pure towards the Lord; and all will keep them who cleanse their hearts from the vain desires of this world, and they will live to God.”

Footnote 1626:

_Contained._—Vat. and Pal. add: and who cannot be defined in words, nor conceived by the mind.

Footnote 1627:

_If ... brother._ And if you believe the slanderer, you will also be guilty of sin, in that you have believed one who speaks evil of your brother.—_Vat._ For if you give your assent to the detractor, and believe what is said of one in his absence, you also will be like to him, and acting ruinously towards your brother, and you are guilty of the same sin as the person who slanders.—_Pal._

Footnote 1628:

For slander is ruinous.—_Vat._ For it is wicked to slander any one.—_Pal._

Footnote 1629:

_For ... condemned_, om. in Vat.

Footnote 1630:

_This service ... God._ And he has accomplished this service to God simply and gloriously.—_Vat._

Footnote 1631:

The Vat. adds: and a blessing may fall on your house.

Footnote 1632:

_Dwelleth in you._ Who put the spirit within you.—_Vat._

Footnote 1633:

_Cunningly to all._ Have ever lived in dissimulation.—_Vat._ Lived cunningly with all.—_Pal._

Footnote 1634:

The Vat. adds: of God.

Footnote 1635:

_For ... truth._ For even they can become worthy of credit, if you will speak the truth in future; and if you keep the truth.—_Vat._

Footnote 1636:

_This thought._ The thought of another man’s wife or of fornication.

Footnote 1637:

_Questions._ “I charge you,” said he, “to guard your chastity, and let no thought enter your heart of another man’s marriage (_i.e._ wife), or of fornication, for this produces a great transgression. But be always mindful of the Lord at all hours, and you will never sin. For if this very wicked thought enter your heart, you commit a great sin, and they who practise such deeds follow the way of death. Take heed, therefore, and refrain from this thought. For where chastity remains in the heart of a righteous man, never ought there to arise any evil thought.” I said to him, “Sir, permit me to say a few words to you.” “Say on,” said he.—_Vat._

Footnote 1638:

Matt. v. 32, xix. 9.

Footnote 1639:

_Who ... actions._ But he who makes an image also commits adultery.—_Vat._

Footnote 1640:

_Any one._ She.—_Vat._

Footnote 1641:

_There ... cure._ God, who has power to heal, will provide a remedy.—_Vat._

Footnote 1642:

_Bear ... words._ Give me a few words of explanation.—_Vat._

Footnote 1643:

_Repentance ... wisdom._ For he who repents obtains great intelligence. For he feels that he has sinned and acted wickedly.—_Vat._

Footnote 1644:

_For ... them._ Since God knows the thoughts of all hearts and the weakness of men, and the manifold wickedness of the devil which he practises in plotting against the servants of God, and in malignant designs against them.—_Vat._

Footnote 1645:

_In ... life._ These words occur only in Pal.

Footnote 1646:

_With ... live._ With difficulty will he live to God.—_Vat._ and _Pal._

Footnote 1647:

It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten.

Footnote 1648:

_But ... himself._ But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.—_Vat._ He will serve the Lord in great gladness, having abundance of all things within himself.—_Pal._

Footnote 1649:

_For ... anger_, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil’s house of entertainment.

Footnote 1650:

_Patience is polluted._ The mind is distressed.—_Vat._; om. in Pal.

Footnote 1651:

_I ... heart._ I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.—_Vat._

Footnote 1652:

_Are justified._ Are received into the number of the just by the most holy angel (or messenger).—_Pal._

Footnote 1653:

_Hear ... away._ “Hear now,” said he, “how great is the wickedness of anger, and how injurious, and in what way it overthrows the servants of God. For they who are full of faith receive no harm from it, for the power of God is with them; for it is the doubters and those destitute [of faith] that it overturns.”—_Vat._

Footnote 1654:

_You ... Lord._ You will be found by God in the company of purity and chastity.—_Vat._

Footnote 1655:

_And put ... them._ That you may live to God, and they who keep these commandments will live to God.—_Vat._

Footnote 1656:

_Forthwith ... heart_, omitted in Lips.

Footnote 1657:

_Transactions._ I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth.

Footnote 1658:

_Trust ... deed._ Trust the angel of righteousness, because his instruction is good.—_Vat._

Footnote 1659:

_Faithful._ Most happy.—_Vat._

Footnote 1660:

_But to bid farewell._ The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.—_Vat._

Footnote 1661:

Eccles. xii. 13.

Footnote 1662:

_Why ... they only who fear the Lord_, om. in Vat.

Footnote 1663:

_God._ Lord.—_Vat._

Footnote 1664:

_For ... sin_, om. in Lips.

Footnote 1665:

_From them ... all who act thus will love to God_, om. in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God.

Footnote 1666:

_With difficulty be saved._ Will with difficulty live to God.—_Vat._

Footnote 1667:

_Lord._ God.—_Vat._

Footnote 1668:

The Vat. has here a considerable number of sentences, found in the Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same.

Footnote 1669:

_And ... business._ This part is omitted in the Leipsic Codex, and is supplied from the Latin and Æthiopic translations.

Footnote 1670:

_This ... repented_, omitted in Vat.

Footnote 1671:

_God._ The Lord.—_Vat._, _Æth._

Footnote 1672:

_God._ The Lord.—_Vat._

Footnote 1673:

_Grief._ Injustice.—_Vat._

Footnote 1674:

ἐξομολογούμενος one would expect here to mean “giving thanks,” a meaning which it has in the New Testament; but as ἐξομολογοῦμαι means to “confess” throughout the _Pastor of Hermas_, it is likely that it means “confessing” here also.

Footnote 1675:

_Is ... God._ He who sits in the chair is a terrestrial spirit.—_Vat._ And then follows the dislocation of sentences noticed above.

Footnote 1676:

_The spirit of all men is earthly_, etc. This passage, down to “it is not possible that the prophet of God should do this,” is found in the Vat. and other MSS. of the common translation, with the exception of the Lambeth, in Commandment Twelfth.

Footnote 1677:

_Angel of the prophetic Spirit._ The holy messenger (angel) of Divinity.—_Vat._

Footnote 1678:

_Earth._ After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty.

Footnote 1679:

_For ... God._ This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.—_Vat._

Footnote 1680:

_God._ The Lord.—_Vat._

Footnote 1681:

_Go ... wishes._ And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.—_Vat._

Footnote 1682:

Chapters third, fourth, and part of fifth, are omitted in the Palatine.

Footnote 1683:

_God._ The Lord.—_Vat._

Footnote 1684:

_If ... kept_, omitted in Vat.

Footnote 1685:

Isa. xxix. 13; Matt. xv. 8.

Footnote 1686:

John xii. 40; 2 Cor. iii. 14.

Footnote 1687:

_Empty._ Half full.—_Vat._

Footnote 1688:

_Trust God._ Believe ye, then, who on account of your sins have forgotten God.—_Vat._

Footnote 1689:

_Practise ... days_, omitted in Vat.

Footnote 1690:

Matt. x. 28; Luke xii. 5.

Footnote 1691:

_Rule over ... commandments._ But we shall conquer him completely, if we can keep these commandments.—_Vat._

BOOK THIRD.—SIMILITUDES. SIMILITUDES WHICH HE SPAKE WITH ME.

SIMILITUDE FIRST. _As in this world we have no abiding city, we ought to seek one to come._

He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then,” he continues, “you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, ‘I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.’ Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions?[1692] Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law;[1693] for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit[1694] widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen,[1695] for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt[1696] nor touch what is another’s, nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved.”

SIMILITUDE SECOND. _As the vine is supported by the elm, so is the rich man helped by the prayer of the poor._

As I was walking in the field, and observing an elm and vine, and determining in my own mind respecting them and their fruits, the Shepherd appears to me, and says, “What is it that you are thinking about the elm and vine?” “I am considering,” I reply, “that they become each other exceedingly well.” “These two trees,” he continues, “are intended as an example for the servants of God.” “I would like to know,” said I, “the example which these trees, you say, are intended to teach.” “Do you see,” he says, “the elm and the vine?” “I see them, sir,” I replied. “This vine,” he continued, “produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground;[1697] and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because,”[1698] he continued, “the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, therefore, is for the servants of God—for the poor man and for the rich.” “How so, sir?” said I; “explain the matter to me.” “Listen,” he said: “The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes[1699] the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God—because the poor man is rich in intercession and confession, and his intercession has great power with God—then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him. And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential with God. Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God, because he understands the object of his wealth, and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him. Among men, however, the elm appears not to produce fruit, and they do not know nor understand that if a drought come, the elm, which contains water, nourishes the vine; and the vine, having an unfailing supply of water, yields double fruit both for itself and for the elm. So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls. Both, therefore, are partners in the righteous work. He who does these things shall not be deserted by God, but shall be enrolled in the books of the living. Blessed are they who have riches, and who understand that they are from the Lord. [For they who are of that mind will be able to do some good.[1700]]”

SIMILITUDE THIRD. _As in winter green trees cannot be distinguished from withered, so in this world neither can the just from the unjust._

He showed me many trees having no leaves, but withered, as it seemed to me; for all were alike. And he said to me, “Do you see those trees?” “I see, sir,” I replied, “that all are alike, and withered.” He answered me, and said, “These trees which you see are those who dwell in this world.” “Why, then, sir,” I said, “are they withered, as it were, and alike?”[1701] “Because,” he said, “neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners: for as in winter trees that have cast their leaves are alike, and it is not seen which are dead and which are living, so in this world neither do the righteous show themselves, nor sinners, but all are alike one to another.”

SIMILITUDE FOURTH. _As in summer living trees are distinguished from withered by fruit and living leaves, so in the world to come the just differ from the unjust in happiness._

He showed me again many trees, some budding, and others withered. And he said to me, “Do you see these trees?” “I see, sir,” I replied, “some putting forth buds, and others withered.” “Those,” he said, “which are budding are the righteous who are to live in the world to come; for the coming world is the summer[1702] of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest. For as in summer the fruits of each individual tree appear, and it is ascertained of what sort they are, so also the fruits of the righteous shall be manifest, and all who have been fruitful in that world shall be made known.[1703] But the heathen and sinners, like the withered trees which you saw, will be found to be those who have been withered and unfruitful in that world, and shall be burnt as wood, and [so] made manifest, because their actions were evil during their lives. For the sinners shall be consumed because they sinned and did not repent, and the heathen shall be burned because they knew not Him who created them. Do you therefore bear fruit, that in that summer your fruit may be known. And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord. How, then,” he continued, “can such a one ask and obtain anything from the Lord, if he serve Him not? They who serve Him shall obtain their requests, but they who serve Him not shall receive nothing. And in the performance even of a single action a man can serve the Lord; for his mind will not be perverted from the Lord, but he will serve Him, having a pure mind. If, therefore, you do these things, you shall be able to bear fruit for the life to come. And every one who will do these things shall bear fruit.”

SIMILITUDE FIFTH. _Of true fasting and its reward: also of purity of body._

CHAP. I.

While fasting and sitting on a certain mountain, and giving thanks to the Lord for all His dealings with me, I see the Shepherd sitting down beside me, and saying, “Why have you come hither [so] early in the morning?” “Because, sir,” I answered, “I have a station.” “What is a station?” he asked. “I am fasting, sir,” I replied. “What is this fasting,” he continued, “which you are observing?” “As I have been accustomed, sir,” I reply, “so I fast.” “You do not know,” he says, “how to fast unto the Lord: this useless fasting which you observe to Him is of no value.” “Why, sir,” I answered, “do you say this?” “I say to you,” he continued, “that the fasting which you think you observe is not a fasting. But I will teach you what is a full and acceptable fasting to the Lord. Listen,” he continued: “God does not desire such an empty fasting. For fasting to God in this way you will do nothing for a righteous life; but offer to God a fasting of the following kind: Do no evil in your life, and serve the Lord with a pure heart: keep His commandments, walking in His precepts, and let no evil desire arise in your heart; and believe in God. If you do these things, and fear Him, and abstain from every evil thing, you will live unto God; and if you do these things, you will keep a great fast, and one acceptable before God.”

CHAP. II.

“Hear the similitude which I am about to narrate to you relative to fasting. A certain man had a field and many slaves, and he planted a certain part of the field with a vineyard,[1704] and selecting a faithful and beloved and much valued slave, he called him to him, and said, ‘Take this vineyard which I have planted, and stake[1705] it until I come, and do nothing else to the vineyard; and attend to this order of mine, and you shall receive your freedom from me.’ And the master of the slave departed to a foreign country. And when he was gone, the slave took and staked the vineyard; and when he had finished the staking of the vines, he saw that the vineyard was full of weeds. He then reflected, saying, ‘I have kept this order of my master: I will dig up the rest of this vineyard, and it will be more beautiful when dug up; and being free of weeds, it will yield more fruit, not being choked by them.’ He took, therefore, and dug up the vineyard, and rooted out all the weeds that were in it. And that vineyard became very beautiful and fruitful, having no weeds to choke it. And after a certain time the master of the slave and of the field returned, and entered into the vineyard. And seeing that the vines were suitably supported on stakes, and the ground, moreover, dug up, and all the weeds rooted out, and the vines fruitful, he was greatly pleased with the work of his slave. And calling his beloved son who was his heir, and his friends who were his councillors, he told them what orders he had given his slave, and what he had found performed. And they rejoiced along with the slave at the testimony which his master bore to him. And he said to them, ‘I promised this slave freedom if he obeyed the command which I gave him, and he has kept my command, and done besides a good work to the vineyard, and has pleased me exceedingly. In return, therefore, for the work which he has done, I wish to make him co-heir with my son, because, having good thoughts, he did not neglect them, but carried them out.’ With this resolution of the master his son and friends were well pleased, viz. that the slave should be co-heir with the son. After a few days the master made a feast,[1706] and sent to his slave many dishes from his table. And the slave receiving the dishes that were sent him from his master, took of them what was sufficient for himself, and distributed the rest among his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes, and began to pray for him, that he might find still greater favour with his master for having so treated them. His master heard all these things that were done, and was again greatly pleased with his conduct. And the master again calling together his friends and his son, reported to them the slave’s proceeding with regard to the dishes which he had sent him. And they were still more satisfied that the slave should become co-heir with his son.”

CHAP. III.

I said to him, “Sir, I do not see the meaning of these similitudes, nor am I able to comprehend them, unless you explain them to me.” “I will explain them all to you,” he said, “and whatever I shall mention in the course of our conversations I will show you. [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God, you will gain for yourself more abundant glory, and will be more honoured by God than you would otherwise be. If, therefore, in keeping the commandments of God, you do, in addition, these services, you will have joy if you observe them according to my command.” I said to him, “Sir, whatsoever you enjoin upon me I will observe, for I know that you are with me.” “I will be with you,” he replied, “because you have such a desire for doing good; and I will be with all those,” he added, “who have such a desire. This fasting,” he continued, “is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all,[1707] be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord. These things, therefore, shall you thus observe with your children, and all your house, and in observing them you will be blessed; and as many as hear these words and observe them shall be blessed; and whatsoever they ask of the Lord they shall receive.”

CHAP. IV.

I prayed him much that he would explain to me the similitude of the field, and of the master of the vineyard, and of the slave who staked the vineyard, and of the stakes, and of the weeds that were plucked out of the vineyard, and of the son, and of the friends who were fellow-councillors, for I knew that all these things were a kind of parable. And he answered me, and said, “You are exceedingly persistent[1708] with your questions. You ought not,” he continued, “to ask any questions at all; for if it is needful to explain anything, it will be made known to you.” I said to him, “Sir, whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain.” And he answered me again, saying, “Every one who is the servant of God, and has his Lord in his heart, asks of Him understanding, and receives it, and opens up every parable; and the words of the Lord become known to him which are spoken in parables. But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?” I said to him, “Sir, having you with me, I am necessitated to ask questions of you, for you show me all things, and converse with me; but if I were to see or hear these things without you, I would then ask the Lord to explain them.”

CHAP. V.

“I said to you a little ago,” he answered, “that you were cunning and obstinate in asking explanations of the parables; but since you are so persistent, I shall unfold to you the meaning of the similitudes of the field, and of all the others that follow, that you may make them known to every one. Hear now,” he said, “and understand them. The field is this world; and the Lord of the field is He who created, and perfected, and strengthened all things; [and the son is the Holy Spirit;[1709]] and the slave is the Son of God; and the vines are this people, whom He Himself planted; and the stakes are the holy angels of the Lord, who keep His people together; and the weeds that were plucked out of the vineyard are the iniquities of God’s servants; and the dishes which He sent Him from His table are the commandments which He gave His people through His Son; and the friends and fellow-councillors are the holy angels who were first created; and the Master’s absence from home is the time that remains until His appearing.” I said to him, “Sir, all these are great, and marvellous, and glorious things. Could I, therefore,” I continued, “understand them? No, nor could any other man, even if exceedingly wise. Moreover,” I added, “explain to me what I am about to ask you.” “Say what you wish,” he replied. “Why, sir,” I asked, “is the Son of God in the parable in the form of a slave?”

CHAP. VI.

“Hear,” he answered: “the Son of God is not in the form of a slave, but in great power and might.” “How so, sir?” I said; “I do not understand.” “Because,” he answered, “God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. [You see,” he said, “that He is the Lord of the people, having received all authority from His Father.[1710]] And why the Lord took His Son as councillor, and the glorious angels, regarding the heirship of the slave, listen. The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose.[1711] This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; and accordingly, after living[1712] excellently and purely, and after labouring and co-operating with the Spirit, and having in everything acted vigorously and courageously along with the Holy Spirit, He assumed it as a partner with it. For this conduct[1713] of the flesh pleased Him, because it was not defiled on the earth while having the Holy Spirit. He took, therefore, as fellow-councillors His Son and the glorious angels, in order that this flesh, which had been subject to the body without a fault, might have some place of tabernacle, and that it might not appear that the reward [of its servitude had been lost[1714]]; for the flesh that has been found without spot or defilement, in which the Holy Spirit dwelt, [will receive a reward]. You now have the explanation of this parable also.”

CHAP. VII.

“I rejoice, sir,” I said, “to hear this explanation.” “Hear,” again he replied: “Keep this flesh pure and stainless, that the Spirit which inhabits it may bear witness to it, and your flesh may be justified. See that the thought never arise in your mind that this flesh of yours is corruptible, and you misuse it by any act of defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live.” “And if any one, sir,” I said, “has been hitherto ignorant, before he heard these words, how can such a man be saved who has defiled his flesh?” “Respecting former sins of ignorance,” he said, “God alone is able to heal them, for to Him belongs all power. [But be on your guard now, and the all-powerful and compassionate God will heal former transgressions[1715]], if for the time to come you defile not your body nor your spirit; for both are common, and cannot be defiled, the one without the other: keep both therefore pure, and you will live unto God.”

SIMILITUDE SIXTH. _Of the two classes of voluptuous men, and of their death, falling away, and the duration of their punishment._

CHAP. I.

Sitting in my house, and glorifying the Lord for all that I had seen, and reflecting on the commandments, that they are excellent, and powerful, and glorious, and able to save a man’s soul, I said within myself, “I shall be blessed if I walk in these commandments, and every one who walks in them will be blessed.” While I was saying these words to myself, I suddenly see him sitting beside me, and hear him thus speak: “Why are you in doubt about the commandments which I gave you? They are excellent: have no doubt about them at all, but put on faith in the Lord, and you will walk in them, for I will strengthen you in them. These commandments are beneficial to those who intend to repent: for if they do not walk in them, their repentance is in vain. You, therefore, who repent cast away the wickedness of this world which wears you out; and by putting on all the virtues of a holy life, you will be able to keep these commandments, and will no longer add to the number of your sins. Walk,[1716] therefore, in these commandments of mine, and you will live unto God. All these things have been spoken to you by me.” And after he had uttered these words, he said to me, “Let us go into the fields, and I will show you the shepherds of the flocks.” “Let us go, sir,” I replied. And we came to a certain plain, and he showed me a young man, a shepherd, clothed in a suit of garments of a yellow colour: and he was herding very many sheep, and these sheep were feeding luxuriously, as it were, and riotously, and merrily skipping hither and thither. And the shepherd himself was merry, because of his flock; and the appearance of the shepherd was joyous, and he was running about amongst his flock. [And other sheep I saw rioting and luxuriating in one place, but not, however, leaping about.[1717]]