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 Chapter 1.
After the Salutation, the Writer Declares that He
Would Communicate to His Brethren Something of that Which He Had Himself
Received.
All hail, ye sons and daughters, in the name of our Lord Jesus Christ, who
loved us in peace.
Seeing that the divine fruits of righteousness abound among you, I rejoice
exceedingly and above measure in your happy and honoured spirits, because ye
have with such effect received the engrafted spiritual gift. Wherefore also I
inwardly rejoice the more, hoping to be saved, because I truly perceive in you
the Spirit poured forth from the rich Lord of love. Your greatly desired
appearance has thus filled me with astonishment over you. I am therefore
pursuaded of this, and fully convinced in my own mind, that since I began to
speak among you I understand many things, because the Lord hath accompanied me
in the way of righteousness. I am also on this account bound by the strictest
obligation to love you above my own soul, because great are the faith and love
dwelling in you, while you hope for the life which He has promised. Considering
this, therefore, that if I should take the trouble to communicate to you some
portion of what I have myself received, it will prove to me a sufficient reward
that I minister to such spirits, I have hastened briefly to write unto you, in
order that, along with your faith, ye might have perfect knowledge. The
doctrines of the Lord, then, are three: the hope of life, the beginning and the
completion of it. For the Lord hath made known to us by the prophets both the
things which are past and present, giving us also the first-fruits of the
knowledge of things to come, which things as we see accomplished, one by one, we
ought with the greater richness of faith and elevation of spirit to draw near to
Him with reverence. I then, not as your teacher, but as one of yourselves, will
set forth a few things by which in present circumstances ye may be rendered the
more joyful.
Chapter 2.
The Jewish Sacrifices are Now Abolished.
Since, therefore, the days are evil, and Satan possesses the power of this
world, we ought to give heed to ourselves, and diligently inquire into the
ordinances of the Lord. Fear and patience, then, are helpers of our faith; and
long-suffering and continence are things which fight on our side. While these
remain pure in what respects the Lord, Wisdom, Understanding, Science, and
Knowledge rejoice along with them. For He hath revealed to us by all the
prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations,
saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord?
I am full of burnt-offerings, and desire not the fat of lambs, and the blood of
bulls and goats, not when ye come to appear before Me: for who hath required
these things at your hands? Tread no more My courts, not though ye bring with
you fine flour. Incense is a vain abomination unto Me, and your new moons and
sabbaths I cannot endure." He has therefore abolished these things, that the new
law of our Lord Jesus Christ, which is without the yoke of necessity, might have
a human oblation. And again He says to them, "Did I command your fathers, when
they went out from the land of Egypt, to offer unto Me burnt-offerings and
sacrifices? But this rather I commanded them, Let no one of you cherish any evil
in his heart against his neighbour, and love not an oath of falsehood." We ought
therefore, being possessed of understanding, to perceive the gracious intention
of our Father; for He speaks to us, desirous that we, not going astray like
them, should ask how we may approach Him. To us, then, He declares, "A sacrifice
[pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a
heart that glorifieth Him that made it." We ought therefore, brethren, carefully
to inquire concerning our salvation, lest the wicked one, having made his
entrance by deceit, should hurl us forth from our [true] life.
Chapter 3.
The Fasts of the Jews are Not True Fasts, Nor
Acceptable to God.
He says then to them again concerning these things, "Why do ye fast to Me as
on this day, saith the Lord, that your voice should be heard with a cry? I have
not chosen this fast, saith the Lord, that a man should humble his soul. Nor,
though ye bend your neck like a ring, and put upon you sackcloth and ashes, will
ye call it an acceptable fast." To us He saith, "Behold, this is the fast that I
have chosen, saith the Lord, not that a man should humble his soul, but that he
should loose every band of iniquity, untie the fastenings of harsh agreements,
restore to liberty them that are bruised, tear in pieces every unjust
engagement, feed the hungry with thy bread, clothe the naked when thou seest
him, bring the homeless into thy house, not despise the humble if thou behold
him, and not [turn away] from the members of thine own family. Then shall thy
dawn break forth, and thy healing shall quickly spring up, and righteousness
shall go forth before thee, and the glory of God shall encompass thee; and then
thou shalt call, and God shall hear thee; whilst thou art yet speaking, He shall
say, Behold, I am with thee; if thou take away from thee the chain [binding
others], and the stretching forth of the hands [to sweat falsely], and words of
murmuring, and give cheerfully thy bread to the hungry, and show compassion to
the soul that has been humbled." To this end, therefore, brethren, He is
long-suffering, foreseeing how the people whom He has prepared shall with
guilelessness believe in His Beloved. For He revealed all these things to us
beforehand, that we should not rush forward as rash acceptors of their laws.
Chapter 4.
Antichrist is at Hand: Let Us Therefore Avoid
Jewish Errors.
It therefore behoves us, who inquire much concerning events at hand, to
search diligently into those things which are able to save us. Let us then
utterly flee from all the works of iniquity, lest these should take hold of us;
and let us hate the error of the present time, that we may set our love on the
world to come: let us not give loose reins to our soul, that it should have
power to run with sinners and the wicked, lest we become like them. The final
stumbling-block (or source of danger) approaches, concerning which it is
written, as Enoch says, "For for this end the Lord has cut short the times and
the days, that His Beloved may hasten; and He will come to the inheritance." And
the prophet also speaks thus: "Ten kingdoms shall reign upon the earth, and a
little king shall rise up after them, who shall subdue under one three of the
kings. In like manner Daniel says concerning the same, "And I beheld the fourth
beast, wicked and powerful, and more savage than all the beasts of the earth,
and how from it sprang up ten horns, and out of them a little budding horn, and
how it subdued under one three of the great horns." Ye ought therefore to
understand. And this also I further beg of you, as being one of you, and loving
you both individually and collectively more than my own soul, to take heed now
to yourselves, and not to be like some, adding largely to your sins, and saying,
"The covenant is both theirs and ours." But they thus finally lost it, after
Moses had already received it. For the Scripture saith, "And Moses was fasting
in the mount forty days and forty nights, and received the covenant from the
Lord, tables of stone written with the finger of the hand of the Lord; " but
turning away to idols, they lost it. For the Lord speaks thus to Moses: "Moses
go down quickly; for the people whom thou hast brought out of the land of Egypt
have transgressed." And Moses understood [the meaning of God], and cast the two
tables out of his hands; and their covenant was broken, in order that the
covenant of the beloved Jesus might be sealed upon our heart, in the hope which
flows from believing in Him. Now, being desirous to write many things to you,
not as your teacher, but as becometh one who loves you, I have taken care not to
fail to write to you from what I myself possess, with a view to your
purification. We take earnest heed in these last days; for the whole [past] time
of your faith will profit you nothing, unless now in this wicked time we also
withstand coming sources of danger, as becometh the sons of God. That the Black
One may find no means of entrance, let us flee from every vanity, let us utterly
hate the works of the way of wickedness. Do not, by retiring apart, live a
solitary life, as if you were already [fully] justified; but coming together in
one place, make common inquiry concerning what tends to your general welfare.
For the Scripture saith, "Woe to them who are wise to themselves, and prudent in
their own sight!" Let us be spiritually-minded: let us be a perfect temple to
God. As much as in us lies, let us meditate upon the fear of God, and let us
keep His commandments, that we may rejoice in His ordinances. The Lord will
judge the world without respect of persons. Each will receive as he has done: if
he is righteous, his righteousness will precede him; if he is wicked, the reward
of wickedness is before him. Take heed, lest resting at our ease, as those who
are the called [of God], we should fall asleep in our sins, and the wicked
prince, acquiring power over us, should thrust us away from the kingdom of the
Lord. And all the more attend to this, my brethren, when ye reflect and behold,
that after so great signs and wonders were wrought in Israel, they were thus [at
length] abandoned. Let us beware lest we be found [fulfilling that saying], as
it is written, "Many are called, but few are chosen."
Chapter 5.
The New Covenant, Founded on the Sufferings of
Christ, Tends to Our Salvation, But to the Jews' Destruction.
For to this end the Lord endured to deliver up His flesh to corruption, that
we might be sanctified through the remission of sins, which is effected by His
blood of sprinkling. For it is written concerning Him, partly with reference to
Israel, and partly to us; and [the Scripture] saith thus: "He was wounded for
our transgressions, and braised for our iniquities: with His stripes we are
healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb
before its shearer." Therefore we ought to be deeply grateful to the Lord,
because He has both made known to us things that are past, and hath given us
wisdom concerning things present, and hath not left us without understanding in
regard to things which are to come. Now, the Scripture saith, "Not unjustly are
nets spread out for birds." This means that the man perishes justly, who, having
a knowledge of the way of righteousness, rushes off into the way of darkness.
And further, my brethren: if the Lord endured to suffer for our soul, He being
Lord of all the world, to whom God said at the foundation of the world, "Let us
make man after our image, and after our likeness," understand how it was that He
endured to suffer at the hand of men. The prophets, having obtained grace from
Him, prophesied concerning Him. And He (since it behoved Him to appear in
flesh), that He might abolish death, and reveal the resurrection from the dead,
endured [what and as He did], in order that He might fulfill the promise made
unto the fathers, and by preparing a new people for Himself, might show, while
He dwelt on earth, that He, when He has raised mankind, will also judge them.
Moreover, teaching Israel, and doing so great miracles and signs, He preached
[the truth] to him, and greatly loved him. But when He chose His own apostles
who where to preach His Gospel, [He did so from among those] who were sinners
above all sin, that He might show He came "not to call the righteous, but
sinners to repentance." Then He manifested Himself to be the Son of God. For if
He had not come in the flesh, how could men have been saved by beholding Him?
Since looking upon the sun which is to cease to exist, and is the work of His
hands, their eyes are not able to bear his rays. The Son of God therefore came
in the flesh with this view, that He might bring to a head the sum of their sins
who had persecuted His prophets to the death. For this purpose, then, He
endured. For God saith, "The stroke of his flesh is from them; " and "when I
shall smite the Shepherd, then the sheep of the flock shall be scattered." He
himself willed thus to suffer, for it was necessary that He should suffer on the
tree. For says he who prophesies regarding Him, "Spare my soul from the sword,
fasten my flesh with nails; for the assemblies of the wicked have risen up
against me." And again he says, "Behold, I have given my back to scourges, and
my cheeks to strokes, and I have set my countenance as a firm rock."
Chapter 6.
The Sufferings of Christ, and the New Covenant,
Were Announced by the Prophets.
When, therefore, He has fulfilled the commandment, what saith He? "Who is he
that will contend with Me? let him oppose Me: or who is he that will enter into
judgment with Me? let him draw near to the servant of the Lord." "Woe unto you,
for ye shall all wax old, like a garment, and the moth shall eat you up." And
again the prophet says, "Since as a mighty stone He is laid for crushing, behold
I cast down for the foundations of Zion a stone, precious, elect, a
corner-stone, honourable." Next, what says He? "And he who shall trust in it
shall live for ever." Is our hope, then, upon a stone? Far from it. But [the
language is used] inasmuch as He laid his flesh [as a foundation] with power;
for He says, "And He placed me as a firm rock." And the prophet says again, "The
stone which the builders rejected, the same has become the head of the corner."
And again he says, "This is the great and wonderful day which the Lord hath
made. I write the more simply unto you, that ye may understand. I am the
off-scouring of your love. What, then, again says the prophet? "The assembly of
the wicked surrounded me; they encompassed me as bees do a honeycomb," and "upon
my garment they cast lots." Since, therefore, He was about to be manifested and
to suffer in the flesh, His suffering was foreshown. For the prophet speaks
against Israel, "Woe to their soul, because they have counselled an evil counsel
against themselves, saying, Let us bind the just one, because he is displeasing
to us." And Moses also says to them, "Behold these things, saith the Lord God:
Enter into the good land which the Lord swore [to give] to Abraham, and Isaac,
and Jacob, and inherit ye it, a land flowing with milk and honey." What, then,
says Knowledge? Learn: "Trust," she says, "in Him who is to be manifested to you
in the flesh-that is, Jesus." For man is earth in a suffering state, for the
formation of Adam was from the face of the earth. What, then, meaneth this:
"into the good land, a land flowing with milk and honey? "Blessed be our Lord,
who has placed in us wisdom and understanding of secret things. For the prophet
says, "Who shall understand the parable of the Lord, except him who is wise and
prudent, and who loves his Lord? " Since, therefore, having renewed us by the
remission of our sins, He hath made us after another pattern, [it is His
purpose] that we should possess the soul of children, inasmuch as He has created
us anew by His Spirit. For the Scripture says concerning us, while He speaks to
the Son, "Let Us make man after Our image, and after Our likeness; and let them
have dominion over the beasts of the earth, and the fowls of heaven, and the
fishes of the sea." And the Lord said, on beholding the fair creature man,
"Increase, and multiply, and replenish the earth." These things [were spoken] to
the Son. Again, I will show thee how, in respect to us, He has accomplished a
second fashioning in these last days. The Lord says, "Behold, I will make the
last like the first." In reference to this, then, the prophet proclaimed, "Enter
ye into the land flowing with milk and honey, and have dominion over it."
Behold, therefore, we have been refashioned, as again He says in another
prophet, "Behold, saith the Lord, I will take away from these, that is, from
those whom the Spirit of the Lord foresaw, their stony hearts, and I will put
hearts of flesh within them," because He was to be manifested in flesh, and to
sojourn among us. For, my brethren, the habitation of our heart is a holy temple
to the Lord. For again saith the Lord, "And wherewith shall I appear before the
Lord my God, and be glorified? " He says, "I will confess to thee in the Church
in the midst of my brethren; and I will praise thee in the midst of the assembly
of the saints." We, then, are they whom He has led into the good land. What,
then, mean milk and honey? This, that as the infant is kept alive first by
honey, and then by milk, so also we, being quickened and kept alive by the faith
of the promise and by the word, shall live ruling over the earth. But He said
above, "Let them increase, and rule over the fishes." Who then is able to govern
the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that
to govern implies authority, so that one should command and rule. If, therefore,
this does not exist at present, yet still He has promised it to us. When? When
we ourselves also have been made perfect [so as] to become heirs of the covenant
of the Lord.
Chapter 7.
Fasting, and the Goat Sent Away, Were Types of
Christ.
Understand, then, ye children of gladness, that the good Lord has foreshown
all things to us, that we might know to whom we ought for everything to render
thanksgiving and praise. If therefore the Son of God, who is Lord [of all
things], and who will judge the living and the dead, suffered, that His stroke
might give us life, let us believe that the Son of God could not have suffered
except for our sakes. Moreover, when fixed to the cross, He had given Him to
drink vinegar and gall. Hearken how the priests of the people gave previous
indications of this. His commandment having been written, the Lord enjoined,
that whosoever did not keep the fast should be put to death, because He also
Himself was to offer in sacrifice for our sins the vessel of the Spirit, in
order that the type established in Isaac when he was offered upon the altar
might be fully accomplished. What, then, says He in the prophet? "And let them
eat of the goat which is offered, with fasting, for all their sins." Attend
carefully: "And let all the priests alone eat the inwards, unwashed with
vinegar." Wherefore? Because to me, who am to offer my flesh for the sins of my
new people, ye are to give gall with vinegar to drink: eat ye alone, while the
people fast and mourn in sackcloth and ashes. [These things were done] that He
might show that it was necessary for Him to suffer for them. How, then, ran the
commandment? Give your attention. Take two goats of goodly aspect, and similar
to each other, and offer them. And let the priest take one as a burnt-offering
for sins. And what should they do with the other? "Accursed," says He, "is the
one." Mark how the type of Jesus now comes out. "And all of you spit upon it,
and pierce it, and encircle its head with scarlet wool, and thus let it be
driven into the wilderness." And when all this has been done, he who bears the
goat brings it into the desert, and takes the wool off from it, and places that
upon a shrub which is called Rachia, of which also we are accustomed to
eat the fruits when we find them in the field. Of this kind of shrub alone the
fruits are sweet. Why then, again, is this? Give good heed. [You see] "one upon
the altar, and the other accursed; "and why [do you behold] the one that is
accursed crowned? Because they shall see Him then in that day having a scarlet
robe about his body down to his feet; and they shall say, Is not this He whom we
once despised, and pierced, and mocked, and crucified? Truly this is He who then
declared Himself to be the Son of God. For how like is He to Him! With a view to
this, [He required] the goats to be of goodly aspect, and similar, that, when
they see Him then coming, they may be amazed by the likeness of the goat.
Behold, then, the type of Jesus who was to suffer. But why is it that they place
the wool in the midst of thorns? It is a type of Jesus set before the view of
the Church. [They place the wool among thorns], that any one who wishes to bear
it away may find it necessary to suffer much, because the thorn is formidable,
and thus obtain it only as the result of suffering. Thus also, says He, "Those
who wish to behold Me, and lay hold of My kingdom, must through tribulation and
suffering obtain Me."
Chapter 8.
The Red Heifer a Type of Christ.
Now what do you suppose this to be a type of, that a command was given to
Israel, that men of the greatest wickedness should offer a heifer, and slay and
burn it, and, that then boys should take the ashes, and put these into vessels,
and bind round a stick purple wool along with hyssop, and that thus the boys
should sprinkle the people, one by one, in order that they might be purified
from their sins? Consider how He speaks to you with simplicity. The calf is
Jesus: the sinful men offering it are those who led Him to the slaughter. But
now the men are no longer guilty, are no longer regarded as sinners. And the
boys that sprinkle are those that have proclaimed to us the remission of sins
and purification of heart. To these He gave authority to preach the Gospel,
being twelve in number, corresponding to the twelve tribes of Israel. But why
are there three boys that sprinkle? To correspond to Abraham, and Isaac, and
Jacob, because these were great with God. And why was the wool [placed] upon the
wood? Because by wood Jesus holds His kingdom, so that [through the cross] those
believing on Him shall live for ever. But why was hyssop joined with the wool?
Because in His kingdom the days will be evil and polluted in which we shall be
saved, [and] because he who suffers in body is cured through the cleansing
efficacy of hyssop. And on this account the things which stand thus are clear to
us, but obscure to them because they did not hear the voice of the Lord.
Chapter 9.
The Spiritual Meaning of Circumcision.
He speaks moreover concerning our ears, how He hath circumcised both them and
our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed
me." And again He saith, "By hearing, those shall hear who are afar off; they
shall know what I have done." And, "Be ye circumcised in your hearts, saith the
Lord." And again He says, "Hear, O Israel, for these things saith the Lord thy
God." And once more the Spirit of the Lord proclaims, "Who is he that wishes to
live for ever? By hearing let him hear the voice of my servant." And again He
saith, "Hear, O heaven, and give ear, O earth, for God hath spoken." These are
in proof. And again He saith, "Hear the word of the Lord, ye rulers of this
people." And again He saith, "Hear, ye children, the voice of one crying in the
wilderness." Therefore He hath circumcised our ears, that we might hear His word
and believe, for the circumcision in which they trusted is abolished. For He
declared that circumcision was not of the flesh, but they transgressed because
an evil angel deluded them. He saith to them, "These things saith the Lord your
God"-(here I find a new commandment)-"Sow not among thorns, but circumcise
yourselves to the Lord." And why speaks He thus: "Circumcise the stubbornness of
your heart, and harden not your neck? " And again: "Behold, saith the Lord, all
the nations are uncircumcised in the flesh, but this people are uncircumcised in
heart." But thou wilt say, "Yea, verily the people are circumcised for a seal."
But so also is every Syrian and Arab, and all the priests of idols: are these
then also within the bond of His covenant? Yea, the Egyptians also practise
circumcision. Learn then, my children, concerning all things richly, that
Abraham, the first who enjoined circumcision, looking forward in spirit to
Jesus, practised that rite, having received the mysteries of the three letters.
For [the Scripture] saith, "And Abraham circumcised ten, and eight, and three
hundred men of his household." What, then, was the knowledge given to him in
this? Learn the eighteen first, and then the three hundred. The ten and the
eight are thus denoted-Ten by I, and Eight by H. You have [the initials of the,
name of] Jesus. And because the cross was to express the grace [of our
redemption] by the letter T, he says also, "Three Hundred." He signifies,
therefore, Jesus by two letters, and the cross by one. He knows this, who has
put within us the engrafted gift of His doctrine. No one has been admitted by me
to a more excellent piece of knowledge than this, but I know that ye are worthy.
Chapter 10.
Spiritual Significance of the Precepts of Moses
Respecting Different Kinds of Food.
Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the eagle,
nor the hawk, nor the raven, nor any fish which is not possessed of scales? " He
embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to
them in Deuteronomy, "And I will establish my ordinances among this people." Is
there then not a command of God they should not eat [these things]? There is,
but Moses spoke with a spiritual reference. For this reason he named the swine,
as much as to say, "Thou shalt not join thyself to men who resemble swine." For
when they live in pleasure, they forget their Lord; but when they come to want,
they acknowledge the Lord. And [in like manner] the swine, when it has eaten,
does not recognize its master; but when hungry it cries out, and on receiving
food is quiet again. "Neither shalt thou eat," says he "the eagle, nor the hawk,
nor the kite, nor the raven." "Thou shalt not join thyself," he means, "to such
men as know not how to procure food for themselves by labour and sweat, but
seize on that of others in their iniquity, and although wearing an aspect of
simplicity, are on the watch to plunder others." So these birds, while they sit
idle, inquire how they may devour the flesh of others, proving themselves pests
[to all] by their wickedness. "And thou shalt not eat," he says, "the lamprey,
or the polypus, or the cuttlefish." He means, "Thou shalt not join thyself or be
like to such men as are ungodly to the end, and are condemned to death." In like
manner as those fishes, above accursed, float in the deep, not swimming [on the
surface] like the rest, but make their abode in the mud which lies at the
bottom. Moreover, "Thou shall not," he says, "eat the hare." Wherefore? "Thou
shall not be a corrupter of boys, nor like unto such." Because the hare
multiplies, year by year, the places of its conception; for as many years as it
lives so many it has. Moreover, "Thou shall not eat the hyena." He means, "Thou
shall not be an adulterer, nor a corrupter, nor be like to them that are such."
Wherefore? Because that animal annually changes its sex, and is at one time
male, and at another female. Moreover, he has rightly detested the weasel. For
he means, "Thou shalt not be like to those whom we hear of as committing
wickedness with the mouth, on account of their uncleanness; nor shall thou be
joined to those impure women who commit iniquity with the mouth. For this animal
conceives by the mouth." Moses then issued three doctrines concerning meats with
a spiritual significance; but they received them according to fleshly desire, as
if he had merely spoken of [literal] meats. David, however, comprehends the
knowledge of the three doctrines, and speaks in like manner: "Blessed is the man
who hath not walked in the counsel of the ungodly," even as the fishes [referred
to] go in darkness to the depths [of the sea]; "and hath not stood in the way of
sinners," even as those who profess to fear the Lord, but go astray like swine;
"and hath not sat in the seat of scorners," even as those birds that lie in wait
for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says
still further, "Ye shall eat every animal that is cloven-footed and ruminant."
What does he mean? [The ruminant animal denotes him] who, on receiving food,
recognizes Him that nourishes him, and being satisfied by Him, is visibly made
glad. Well spake [Moses], having respect to the commandment. What, then, does he
mean? That we ought to join ourselves to those that fear the Lord, those who
meditate in their heart on the commandment which they have received, those who
both utter the judgments of the Lord and observe them, those who know that
meditation is a work of gladness, and who ruminate upon the word of the Lord.
But what means the cloven-footed? That the righteous man also walks in this
world, yet looks forward to the holy state [to come]. Behold how well Moses
legislated. But how was it possible for them to understand or comprehend these
things? We then, rightly understanding his commandments, explain them as the
Lord intended. For this purpose He circumcised our ears and our hearts, that we
might understand these things.
Chapter 11.
Baptism and the Cross Prefigured in the Old
Testament.
Let us further inquire whether the Lord took any care to foreshadow the water
[of baptism] and the cross. Concerning the water, indeed, it is written, in
reference to the Israelites, that they should not receive that baptism which
leads to the remission of sins, but should procure another for themselves. The
prophet therefore declares, "Be astonished, O heaven, and let the earth tremble
at this, because this people hath committed two great evils: they have forsaken
Me, a living fountain, and have hewn out for themselves broken cisterns. Is my
holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird,
which fly away when the nest is removed." And again saith the prophet, "I will
go before thee and make level the mountains, and will break the brazen gates,
and bruise in pieces the iron bars; and I will give thee the secret, hidden,
invisible treasures, that they may know that I am the Lord God." And "He shall
dwell in a lofty cave of the strong rock." Furthermore, what saith He in
reference to the Son? "His water is sure; ye shall see the King in His glory,
and your soul shall meditate on the fear of the Lord." And again He saith in
another prophet, "The man who doeth these things shall be like a tree planted by
the courses of waters, which shall yield its fruit in due season; and his leaf
shall not fade, and all that he doeth shall prosper. Not so are the ungodly, not
so, but even as chaff, which the wind sweeps away from the face of the earth.
Therefore the ungodly shall not stand in judgment, nor sinners in the counsel of
the just; for the Lord knoweth the way of the righteous, but the way of the
ungodly shall perish." Mark how He has described at once both the water and the
cross. For these words imply, Blessed are they who, placing their trust in the
cross, have gone down into the water; for, says He, they shall receive their
reward in due time: then He declares, I will recompense them. But now He saith,
"Their leaves shall not fade." This meaneth, that every word which proceedeth
out of your mouth in faith and love shall tend to bring conversion and hope to
many. Again, another prophet saith, "And the land of Jacob shall be extolled
above every land." This meaneth the vessel of His Spirit, which He shall
glorify. Further, what says He? "And there was a river flowing on the right, and
from it arose beautiful trees; and whosoever shall eat of them shall live for
ever." This meaneth, that we indeed descend into the water full of sins and
defilement, but come up, bearing fruit in our heart, having the fear [of God]
and trust in Jesus in our spirit. "And whosoever shall eat of these shall live
for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and
believe, shall live for ever.
Chapter 12.
The Cross of Christ Frequently Announced in the
Old Testament.
In like manner He points to the cross of Christ in another prophet, who saith,
"And when shall these things be accomplished? And the Lord saith, When a tree
shall be bent down, and again arise, and when blood shall flow out of wood."
Here again you have an intimation concerning the cross, and Him who should be
crucified. Yet again He speaks of this in Moses, when Israel was attacked by
strangers. And that He might remind them, when assailed, that it was on account
of their sins they were delivered to death, the Spirit speaks to the heart of
Moses, that he should make a figure of the cross, and of Him about to suffer
thereon; for unless they put their trust in Him, they shall be overcome for
ever. Moses therefore placed one weapon above another in the midst of the hill,
and standing upon it, so as to be higher than all the people, he stretched forth
his hands, and thus again Israel acquired the mastery. But when again he let
down his hands, they were again destroyed. For what reason? That they might know
that they could not be saved unless they put their trust in Him. And in another
prophet He declares, "All day long I have stretched forth My hands to an
unbelieving people, and one that gainsays My righteous way." And again Moses
makes a type of Jesus, [signifying] that it was necessary for Him to suffer,
[and also] that He would be the author of life [to others], whom they believed
to have destroyed on the cross when Israel was failing. For since transgression
was committed by Eve through means of the serpent, [the Lord] brought it to pass
that every [kind of] serpents bit them, and they died, that He might convince
them, that on account of their transgression they were given over to the straits
of death. Moreover Moses, when he commanded, "Ye shall not have any graven or
molten [image] for your God," did so that he might reveal a type of Jesus. Moses
then makes a brazen serpent, and places it upon a beam, and by proclamation
assembles the people. When, therefore, they were come together, they besought
Moses that he would offer sacrifice in their behalf, and pray for their
recovery. And Moses spake unto them, saying, "When any one of you is bitten, let
him come to the serpent placed on the pole; and let him hope and believe, that
even though dead, it is able to give him life, and immediately he shall be
restored." And they did so. Thou hast in this also [an indication of] the glory
of Jesus; for in Him and to Him are all things. What, again, says Moses to Jesus
(Joshua) the son of Nave, when he gave him this name, as being a prophet, with
this view only, that all the people might hear that the Father would reveal all
things concerning His Son Jesus to the son of Nave? This name then being given
him when he sent him to spy out the land, he said, "Take a book into thy hands,
and write what the Lord declares, that the Son of God will in the last days cut
off from the roots all the house of Amalek." Behold again: Jesus who was
manifested, both by type and in the flesh, is not the Son of man, but the Son of
God. Since, therefore, they were to say that Christ was the son of David,
fearing and understanding the error of the wicked, he saith, "The Lord said unto
my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." And
again, thus saith Isaiah, "The Lord said to Christ, my Lord, whose right hand I
have holden, that the nations should yield obedience before Him; and I will
break in pieces the strength of kings." Behold how David calleth Him Lord and
the Son of God.
Chapter 13.
Christians, and Not Jews, the Heirs of the
Covenant.
But let us see if this people is the heir, or the former, and if the covenant
belongs to us or to them. Hear ye now what the Scripture saith concerning the
people. Isaac prayed for Rebecca his wife, because she was barren; and she
conceived. Furthermore also, Rebecca went forth to inquire of the Lord; and the
Lord said to her, "Two nations are in thy womb, and two peoples in thy belly;
and the one people shall surpass the other, and the elder shall serve the
younger." You ought to understand who was Isaac, who Rebecca, and concerning
what persons He declared that this people should be greater than that. And in
another prophecy Jacob speaks more clearly to his son Joseph, saying, "Behold,
the Lord hath not deprived me of thy presence; bring thy sons to me, that I may
bless them." And he brought Manasseh and Ephraim, desiring that Manasseh should
be blessed, because he was the elder. With this view Joseph led him to the right
hand of his father Jacob. But Jacob saw in spirit the type of the people to
arise afterwards. And what says [the Scripture]? And Jacob changed the direction
of his bands, and laid his fight hand upon the head of Ephraim, the second and
younger, and blessed him. And Joseph said to Jacob, "Transfer thy right hand to
the head of Manasseh, for he is my first-born son." And Jacob said, "I know it,
my son, I know it; but the elder shall serve the younger: yet he also shall be
blessed." Ye see on whom he laid [his hands], that this people should be first,
and heir of the covenant. If then, still further, the same thing was intimated
through Abraham, we reach the perfection of our knowledge. What, then, says He
to Abraham? "Because thou hast believed, it is imputed to thee for
righteousness: behold, I have made thee the father of those nations who believe
in the Lord while in [a state of] uncircumcision."
Chapter 14.
The Lord Hath Given Us the Testament Which Moses
Received and Broke.
Yes [it is even so]; but let us inquire if the Lord has really given that
testament which He swore to the fathers that He would give to the people. He did
give it; but they were not worthy to receive it, on account of their sins. For
the prophet declares, "And Moses was fasting forty days and forty nights on
Mount Sinai, that he might receive the testament of the Lord for the people."
And he received from the Lord two tables, written in the spirit by the finger of
the hand of the Lord. And Moses having received them, carried them down to give
to the people. And the Lord said to Moses, "Moses, Moses, go down quickly; for
thy people hath sinned, whom thou didst bring out of the land of Egypt." And
Moses understood that they had again made molten images; and he threw the tables
out of his hands, and the tables of the testament of the Lord were broken. Moses
then received it, but they proved themselves unworthy. Learn now how we
have received it. Moses, as a servant, received it; but the Lord himself, having
suffered in our behalf, hath given it to us, that we should be the people of
inheritance. But He was manifested, in order that they might be perfected in
their iniquities, and that we, being constituted heirs through Him, might
receive the testament of the Lord Jesus, who was prepared for this end, that by
His personal manifestation, redeeming our hearts (which were already wasted by
death, and given over to the iniquity of error) from darkness, He might by His
word enter into a covenant with us. For it is written how the Father, about to
redeem us from darkness, commanded Him to prepare a holy people for Himself. The
prophet therefore declares, "I, the Lord Thy God, have called Thee in
righteousness, and will hold Thy hand, and will strengthen Thee; and I have
given Thee for a covenant to the people, for a light to the nations, to open the
eyes of the blind, and to bring forth from fetters them that are bound, and
those that sit in darkness out of the prison-house." Ye perceive, then, whence
we have been redeemed. And again, the prophet says, "Behold, I have appointed
Thee as a light to the nations, that Thou mightest be for salvation even to the
ends of the earth, saith the Lord God that redeemeth thee." And again, the
prophet saith, "The Spirit of the Lord is upon me; because He hath anointed me
to preach the Gospel to the humble: He hath sent me to heal the broken-hearted,
to proclaim deliverance to the captives, and recovery of sight to the blind; to
announce the acceptable year of the Lord, and the day of recompense; to comfort
all that mourn."
Chapter 15.
The False and the True Sabbath.
Further, also, it is written concerning the Sabbath in the Decalogue which
[the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the
Sabbath of the Lord with clean hands and a pure heart." And He says in another
place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon
them." The Sabbath is mentioned at the beginning of the creation [thus]: "And
God made in six days the works of His hands, and made an end on the seventh day,
and rested on it, and sanctified it." Attend, my children, to the meaning of
this expression, "He finished in six days." This implieth that the Lord will
finish all things in six thousand years, for a day is with Him a thousand years.
And He Himself testifieth, saying, "Behold, to-day will be as a thousand years."
Therefore, my children, in six days, that is, in six thousand years, all things
will be finished. "And He rested on the seventh day." This meaneth: when His
Son, coming [again], shall destroy the time of the wicked man, and judge the
ungodly, and change the-sun, and the moon, and the stars, then shall He truly
rest on the seventh day. Moreover, He says, "Thou shalt sanctify it with pure
hands and a pure heart." If, therefore, any one can now sanctify the day which
God hath sanctified, except he is pure in heart in all things, we are deceived.
Behold, therefore: certainly then one properly resting sanctifies it, when we
ourselves, having received the promise, wickedness no longer existing, and all
things having been made new by the Lord, shall be able to work righteousness.
Then we shall be able to sanctify it, having been first sanctified ourselves.
Further, He says to them, "Your new moons and your Sabbath I cannot endure." Ye
perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that
is which I have made, [namely this, ] when, giving rest to all things, I shall
make a beginning of the eighth day, that is, a beginning of another world.
Wherefore, also, we keep the eighth day with joyfulness, the day also on which
Jesus rose again from the dead. And when He had manifested Himself, He ascended
into the heavens.
Chapter 16.
The Spiritual Temple of God.
Moreover, I will also tell you concerning the temple, how the wretched
[Jews], wandering in error, trusted not in God Himself, but in the temple, as
being the house of God. For almost after the manner of the Gentiles they
worshipped Him in the temple. But learn how the Lord speaks, when abolishing it:
"Who hath meted out heaven with a span, and the earth with his palm? Have not I?
" "Thus saith the Lord, Heaven is My throne, and the earth My footstool: what
kind of house will ye build to Me, or what is the place of My rest? " Ye
perceive that their hope is vain. Moreover, He again says, "Behold, they who
have cast down this temple, even they shall build it up again." It has so
happened. For through their going to war, it was destroyed by their enemies; and
now: they, as the servants of their enemies, shall rebuild it. Again, it was
revealed that the city and the temple and the people of Israel were to be given
up. For the Scripture saith, "And it shall come to pass in the last days, that
the Lord will deliver up the sheep of His pasture, and their sheep-fold and
tower, to destruction." And it so happened as the Lord had spoken. Let us
inquire, then, if there still is a temple of God. There is-where He himself
declared He would make and finish it. For it is written, "And it shall come to
pass, when the week is completed, the temple of God shall be built in glory in
the name of the Lord." I find, therefore, that a temple does exist. Learn, then,
how it shall be built in the name of the Lord. Before we believed in God, the
habitation of our heart was corrupt and weak, as being indeed like a temple made
with hands. For it was full of idolatry, and was a habitation of demons, through
our doing such things as were opposed to [the will of] God. But it shall be
built, observe ye, in the name of the Lord, in order that the temple of the Lord
may be built in glory. How? Learn [as follows]. Having received the forgiveness
of sins, and placed our trust in the name of the Lord, we have become new
creatures, formed again from the beginning. Wherefore in our habitation God
truly dwells in us. How? His word of faith; His calling of promise; the wisdom
of the statutes; the commands of the doctrine; He himself prophesying in us; He
himself dwelling in us; opening to us who were enslaved by death the doors of
the temple, that is, the mouth; and by giving us repentance introduced us into
the incorruptible temple. He then, who wishes to be saved, looks not to man, but
to Him who dwelleth in him, and speaketh in him, amazed at never having either
heard him utter such words with his mouth, nor himself having ever desired to
hear them. This is the spiritual temple built for the Lord.
Chapter 17.
Conclusion of the First Part of the Epistle.
As far as was possible, and could be done with perspicuity, I cherish the
hope that, according to my desire, I have omitted none of those things at
present [demanding consideration], which bear upon your salvation. For if I
should write to you about things future, ye would not understand, because such
knowledge is hid in parables. These things then are so.
Chapter 18.
Second Part of the Epistle. The Two Ways.
But let us now pass to another sort of knowledge and doctrine. There are two
ways of doctrine and authority, the one of light, and the other of darkness. But
there is a great difference between these two ways. For over one are stationed
the light-bringing angels of God, but over the other the angels of Satan. And He
indeed (i.e., God) is Lord for ever and ever, but he (i.e., Satan) is prince of
the time of iniquity.
Chapter 19.
The Way of Light.
The way of light, then, is as follows. If any one desires to travel to the
appointed place, he must be zealous in his works. The knowledge, therefore,
which is given to us for the purpose of walking in this way, is the following.
Thou shalt love Him that created thee: thou shalt glorify Him that redeemed thee
from death. Thou shalt be simple in heart, and rich in spirit. Thou shalt not
join thyself to those who walk in the way of death. Thou shalt hate doing what
is unpleasing to God: thou shalt hate all hypocrisy. Thou shalt not forsake the
commandments of the Lord. Thou shalt not exalt thyself, but shalt be of a lowly
mind. Thou shalt not take glory to thyself. Thou shalt not take evil counsel
against thy neighbour. Thou shalt not allow over-boldness to enter into thy
soul. Thou shalt not commit fornication: thou shalt not commit adultery: thou
shalt not be a corrupter of youth. Thou shalt not let the word of God issue from
thy lips with any kind of impurity. Thou shalt not accept persons when thou
reprovest any one for transgression. Thou shalt be meek: thou shalt be
peaceable. Thou shalt tremble at the words which thou hearest. Thou shalt not be
mindful of evil against thy brother. Thou shalt not be of doubtful mind as to
whether a thing shall be or not. Thou shalt not take the name of the Lord in
vain. Thou shalt love thy neighbour more than thine own soul. Thou shalt not
slay the child by procuring abortion; nor, again, shalt thou destroy it after it
is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter,
but from their infancy thou shalt teach them the fear of the Lord. Thou shalt
not covet what is thy neighbour's, nor shalt thou be avaricious. Thou shalt not
be joined in soul with the haughty, but thou shalt be reckoned with the
righteous and lowly. Receive thou as good things the trials which come upon
thee. Thou shalt not be of double mind or of double tongue, for a double tongue
is a snare of death. Thou shalt be subject to the Lord, and to [other] masters
as the image of God, with modesty and fear. Thou shalt not issue orders with
bitterness to thy maidservant or thy man-servant, who trust in the same [God ],
lest thou shouldst not reverence that God who is above both; for He came to call
men not according to their outward appearance, but according as the Spirit had
prepared them. Thou shalt communicate in all things with thy neighbour; thou
shalt not call things thine own; for if ye are partakers in common of things
which are incorruptible, how much more [should you be] of those things which are
corruptible! Thou shalt not be hasty with thy tongue, for the mouth is a snare
of death. As far as possible, thou shalt be pure in thy soul. Do not be ready to
stretch forth thy hands to take, whilst thou contractest them to give. Thou
shalt love, as the apple of thine eye, every one that speaketh to thee the word
of the Lord. Thou shalt remember the day of judgment, night and day. Thou shalt
seek out every day the faces of the saints, either by word examining them, and
going to exhort them, and meditating how to save a soul by the word, or by thy
hands thou shalt labour for the redemption of thy sins. Thou shalt not hesitate
to give, nor murmur when thou givest. "Give to every one that asketh thee," and
thou shalt know who is the good Recompenser of the reward. Thou shalt preserve
what thou hast received [in charge], neither adding to it nor taking from it. To
the last thou shalt hate the wicked [one]. Thou shalt judge righteously. Thou
shalt not make a schism, but thou shalt pacify those that contend by bringing
them together. Thou shalt confess thy sins. Thou shalt not go to prayer with an
evil conscience. This is the way of light.
Chapter 20.
The Way of Darkness.
But the way of darkness is crooked, and full of cursing; for it is the way of
eternal death with punishment, in which way are the things that destroy the
soul, viz., idolatry, over-confidence, the arrogance of power, hypocrisy,
double-heartedness, adultery, murder, rapine, haughtiness, transgression,
deceit, malice, self-sufficiency, poisoning, magic, avarice, want of the fear of
God. [In this way, too, ] are those who persecute the good, those who hate
truth, those who love falsehood, those who know not the reward of righteousness,
those who cleave not to that which is good, those who attend not with just
judgment to the widow and orphan, those who watch not to the fear of God, [but
incline] to wickedness, from whom meekness and patience are far off; persons who
love vanity, follow after a reward, pity not the needy, labour not in aid of him
who is overcome with toil; who are prone to evil-speaking, who know not Him that
made them, who are murderers of children, destroyers of the workmanship of God;
who turn away him that is in want, who oppress the afflicted, who are advocates
of the rich, who are unjust judges of the poor, and who are in every respect
transgressors.
Chapter 21.
Conclusion.
It is well, therefore, that he who has learned the judgments of the Lord, as
many as have been written, should walk in them. For he who keepeth these shall
be glorified in the kingdom of God; but he who chooseth other things shall be
destroyed with his works. On this account there will be a resurrection, on this
account a retribution. I beseech you who are superiors, if you will receive any
counsel of my good-will, have among yourselves those to whom you may show
kindness: do not forsake them. For the day is at hand on which all things shall
perish with the evil [one]. The Lord is near, and His reward. Again, and yet
again, I beseech you: be good lawgivers to one another; continue faithful
counsellors of one another; take away from among you all hypocrisy. And may God,
who ruleth over all the world, give to you wisdom, intelligence, understanding,
knowledge of His judgments, with patience. And be ye taught of God, inquiring
diligently what the Lord asks from you; and do it that ye maybe safe in the day
of judgment. And if you have any remembrance of what is good, be mindful of me,
meditating on these things, in order that both my desire and watchfulness may
result in some good. I beseech you, entreating this as a favour. While yet you
are in this fair vessel, do not fail in any one of those things, but unceasingly
seek after them, and fulfil every commandment; for these things are worthy.
Wherefore I have been the more earnest to write to you, as my ability served,
that I might cheer you. Farewell, ye children of love and peace. The Lord of
glory and of all grace be with your spirit. Amen.
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