SIMILITUDE 1
That seeing we have no abiding city in this world, we ought to
look after that which is to come.
1. And he said to me, You must know that
you who are the servants of the Lord live here as in a
pilgrimage, for your city is far off from this city.
2. If, therefore, you know your city in which you are to dwell,
why do you here buy estates, provide yourselves with delicacies,
stately buildings, and superfluous houses? For he who provides
himself these things in this city, does not think of returning
into his own city.
3. O foolish and doubtful and wretched man who does not
understand that all these things belong to other men, and under
the power of another. For the Lord of this city says to you,
Either obey my laws, or depart out of my city.
4. What therefore must you do who are subject to a law in your
own city? Can you deny the law for your estate, or for any of
those things which you have provided? But if you will deny it,
and will afterwards return into your own city, you will not be
received, but will be excluded from there.
5. See therefore that like a man in another country, you procure
no more to yourself than what is necessary and sufficient for you.
And be ready, so that when the God or Lord of this city will
drive you out of it, you may oppose his law and go into your own
city, where you may with all cheerfulness live according to your
own law with no wrong.
Compare with: "For he looked for a city which hath foundations, whose builder and maker [is] God.... But now they desire a better [county], that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.... For here have we no continuing city, but we seek one to come." (Hebrews 11:10, 16; 13:14)
6. Take heed therefore you that serve God
and have him in your hearts. Work the works of God, being mindful
both of his commands and of his promises, and be assured that he
will make them good to you, if you will keep his commandments.
7. Instead of the possessions that you would otherwise purchase,
redeem those who are in want from their necessities, as everyone
is able; justify the widows, judge the cause of the fatherless,
and spend your riches and your wealth in such works as these.
8. For this purpose has God enriched you, that you might fulfill
these kind of services. It is much better to do this than to buy
lands or houses, because all such things will perish with this
present time.
9. But what you will do you for the name of the Lord, you will
find in your city, and will have joy without sadness or fear.
Therefore do not covet the riches of the heathen, for they are
destructive to the servants of God.
Compare with: "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break though and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also." (Matthew 6:19-21)
10. But trade with your own riches, by which you may attain to everlasting joy.
Compare with: "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also." (Luke 12:33, 34)
11. And do not commit adultery, nor touch any other man's wife, nor desire her; but desire that which is your own business, and you will be saved.
SIMILITUDE 2
As the vine is supported by the elm, so is the rich man helped
by the prayers of the poor.
1. As I was walking into the field and
considered the elm and the vine, and thought with myself of their
fruits, an angel appeared and said to me, What is it that you
think upon so long within yourself?
2. And I said to him, Sir, I think of this vine and this elm
because their fruits are fair. And he said to me, These two trees
are set for a pattern to the servants of God.
3. And I said to him, Sir, I would know in what consists the
pattern of these trees which you mention. Pay attention, he said.
Do you see this vine and this elm? Sir, I said, I see them.
4. This vine, he said, is fruitful, but the elm is a tree without
fruit. Nevertheless, unless this vine were set by this elm and
supported by it, it would not bear much fruit; but lying along
upon the ground, it would bear but ill fruit, because it did not
hang upon the elm; whereas, being supported upon the elm, it
bears fruit both for itself and for that.
5. See, therefore, how the elm gives no less, but rather more
fruit, than the vine. How, Sir, I said, does it bear more fruit
than the vine? Because, he said, the vine being supported upon
the elm gives both much and good fruit; whereas, if it lay along
upon the ground, it would bear but little, and that very sickly
too.
6. This similitude, therefore, is set forth to the servants of
God, and it represents the rich and poor man. I answered, Sir,
make this clear to me. Hear, he said, the rich man has wealth,
nevertheless towards the Lord he is poor, for he is distracted
about his riches and prays but little to the Lord; and the
prayers which he makes are lazy and without force.
Compare with: "A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent." (Proverbs 28:20); "Then said Jesus unto his disciples. Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." (Matthew 19:23, 24)
Various interpretations have been suggested for the impossible image of a camel going through the eye of a needle: e.g., that the word was not "camel," but "rope"; or that the eye of a needle was a city gate through which camel might barely squeeze. (The Talmud uses a similar expression, "for an elephant to go through the eye of the needle.") But whatever the phrase refers to, it displays the difficulty of salvation for those who are attached to riches. The Bible presents wealth both as a blessing of God and a peril for the wealthy who do not use their riches to help the poor.
Compare with: "And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful." (Mark 4:19); "But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition."
7. When, therefore, the rich man reaches
out to the poor those things which he lacks, the poor man prays
to the Lord for the rich. And God grants to the rich man all good
things because the poor man is rich is prayer, and his requests
have great power with the Lord.
8. Then the rich man ministers all things to the poor, because he
perceives that he is heard by the Lord, and he more willingly and
without doubting affords him what he needs, and takes care that
nothing be lacking to him.
9. And the poor man gives thanks to the Lord for the rich,
because they both do their work from the Lord.
10. With men therefore, the elm is not thought to give any fruit;
but they do not know or understand that by being added to the
vine, the vine bears a double increase, both for itself and for
the elm.
11. Likewise, the prayers of the poor to bless the rich are heard
by the Lord; so their riches are increased, because they minister
to the poor of their wealth. Therefore they both are made
partakers of each other's good works.
Aside from the rather idealized portrayal of the spirituality of the poor, verses 7-11 present a novel rationale for benevolence and charity.
12. Whoever therefore will do these things,
he will not be forsaken by the Lord, but will be written in the
book of life.
13. Happy are they who are rich and perceive themselves to be
enriched, for he that is cognizant of this will be able to
minister something to others.
SIMILITUDE 3
As the green trees in the winter cannot be distinguished from
the dry, so neither can the righteous from the wicked in this
present world.
1. Again he showed me many trees whose
leaves were shed, and which seemed to me to be withered, for they
were all alike. And he said to me, See these trees? I said, Sir,
I see that they look like dry trees.
2. He answering said to me, These trees are like the men who live
in the present world. I replied, Sir, why are they like dried
trees? Because, he said, neither the righteous, nor unrighteous,
are known from one another, but all are alike in this present
world.
3. For this world is as the winter to the righteous men, who are
not known, but dwell among sinners.
4. As in the winter all the trees having lost their leaves are
like dry trees, nor can it be discerned which are dry and which
are green, so in this present world neither the righteous nor
wicked are distinguishable from each other, but are all alike.
SIMILITUDE 4
As in the summer the living trees are distinguished from the
dry by their fruit and green leaves, so in the world to come the
righteous will be distinguished from the unrighteous by their
happiness.
1. Again he showed me many other trees,
some of which had leaves, and others appeared dry and withered.
And he said to me, See these trees? I answered, Sir, I see them.
Some are dry and others full of leaves.
2. He said, These green trees are the righteous who will possess
the world to come. For the world to come is the summer to the
righteous, but it is the winter to sinners.
3. When therefore the mercy of the Lord will shine forth, then
they who serve God will be made evident and plain to all. For as
in the summer the fruit of every tree is shown and made manifest,
so also the works of the righteous will be declared and made
manifest, and they will be restored in that world merry and
joyful.
4. For the other kind of men, namely the wicked, like the trees
which you saw dry, will be found just as dry and without fruit in
that other world, and like dry wood will be burned; and it will
be made clear that they have done evil all the time of their
life;
Compare with: "Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." (Matthew 7:17-20)
5. And they will be burned because they have sinned and have not repented of their sins. And also all the other nations will be burned, because they have not acknowledged God their Creator.
Compare with: "The wicked shall be turned into hell, [and] all the nations that forget God." (Psalm 9:17)
6. Therefore bring forth good fruit, so
that in the summer your fruit may be known. Keep yourself from
too much business, and you will not offend. For they who are
involved in much business sin much, because they are taken up
with their affairs and do not serve God.
7. And how can a man that does not serve God, ask anything of God
and receive it? But they who serve him, ask and receive what they
desire.
8. If a man has only one thing to follow, he may serve God
because his mind is not taken off from God, and he serves him
with a pure mind.
9. If therefore you do this, you may have fruit in the world to
come; and all, as many as will do the same, will bring forth
fruit.
SIMILITUDE 5
Of a true fast, and the rewards of it, also of the cleanliness
of the body.
1. As I was fasting in a certain mountain and giving thanks to God for all he things that he had done to me, behold I saw the shepherd, who was accustomed to converse with me, sitting by me and saying to me: What has brought you here so early in the morning? I answered, Sir, today I keep a station.
As in station or office of prayer, a recommended but voluntary devotional habit.
2. He answered, What is a station? I
replied, It is a fast. He said, What is that fast? I answered, I
fast, as I have been used to doing. You do not know, he said,
what it is to fast to God; nor is this a fast which you fast,
profiting nothing with God.
3. Sir, I said, what makes you speak like this? He replied, I
speak it, because this is not the true fast which you think that
you fast; but I will show you what is a complete fast, and
acceptable to God.
4. Pay attention, he said. The Lord does not desire such a
needless fast; for by fasting in this manner, you advance nothing
in righteousness.
5. But the true fast is this: do nothing wickedly in your life,
but serve God with a pure mind, keep his commandments, and walk
according to his precepts, nor permit any wicked desire to enter
into the mind.
6. But trust in the Lord, so that if you do these things and fear
him, and abstain from every evil work, you will live to God.
7. If you will do this, you will perfect a great fast, and an
acceptable one to the Lord.
For the nature of the acceptable fast, see Isaiah 58:3-11.
8. [New paragraph in the oldest extant
manuscripts] Listen to the similitude which I am about to propose
to you as to this matter.
9. A certain man having a farm and many servants, planted a
vineyard in a certain part of his estate for his posterity,
This similitude begins like the parable of the vineyard in Matthew 21:33, but it turns quite different in development and in interpretation.
10. And taking a journey into a far
country, chose one of his servants whom he thought the most
faithful and approved, and delivered the vineyard into his care,
commanding him that he should take up the vines. Which if he did,
and fulfilled his command, he promised to give him his liberty.
Nor did he command him to do anything more; and he so went into a
far country.
11. And after that servant had taken that duty upon him, he did
whatever his lord commanded him. And when he had staked the
vineyard and found it to be full of weeds, he began to think with
himself, saying:
12. I have done what my lord commanded me; I will now dig this
vineyard, and when it is digged, it will be more beautiful; and
the weeds being pulled up, it will bring forth more fruit and not
be choked by the weeds.
13. So setting about this work he digged it and plucked up all
the weeds that were in it; and so the vineyard became very
beautiful and prosperous, not being choked with weeds.
14. After some time the lord of the vineyard came and went into
the vineyard, and when he saw that it was handsomely staked and
digged, and the weeds plucked up that were in it, and the vines
flourishing, he rejoiced greatly at the care of his servant.
15. And calling his son whom he loved, and who was to be his
heir, and his friends with whom he was accustomed to consult, he
told them what he had commanded his servant to do, and what his
servant had done more; and they immediately congratulated that
servant, because he had received so just a commendation from his
lord.
16. Then he said to them, I indeed promised this servant his
liberty if he observed the command which I gave him; and he
observed it and besides has done a good work to my vineyard,
which has exceedingly pleased me.
17. Therefore for this work that he has done, I will make him my
heir together with my son, because when he saw what was good, he
neglected it not, but did it.
18. Both his son and his friends approved this design of the
lord, namely, that his servant should be heir together with his
son.
19. Not long after this, the master of the family called together
his friends and sent from his supper several kinds of food to
that servant.
20. Which when he had received, he took so much of it as was
sufficient for himself, and divided the rest among his fellow
servants.
21. Which when they had received, they rejoiced for what he had
done to them and wished that he might find yet greater favor with
his lord.
22. When his lord heard all these things, he was again filled
with great joy; and calling again his friends and his son
together, he related to them what his servant had done with the
meats which he had sent to him.
23. They therefore assented even more to the master of the
household that he ought to make that servant his heir together
with his son.
24. [New paragraph in the oldest extant manuscripts] I said to
him, Sir, I know not these similitudes, neither can I understand
them, unless you expound them to me. I will, he said, expound all
things to you whatever I have talked with you, or shown to you.
25. Keep the commandments of the Lord and you will be approved
and will be written in the number of those that keep his
commandments. But if besides those things which the Lord has
commanded, you will add some good thing, you will purchase to
yourself a greater dignity and be in more favor with the Lord
than you would otherwise have been.
26. If therefore you will keep the commandments of the Lord and
will add to them these stations, you will rejoice, but especially
if you keep them according to my commands.
The phrase "add to them these stations" means to practice additional self-assumed, specific habits of devotion.
27. I said to him, Sir, whatever you will
command me, I will observe, for I know that you will be with me.
He said, I will be with you who have taken up such a resolution
and with all those who purpose in like manner.
28. This fast, if you also observe the commandments of the Lord,
is exceeding good. Therefore keep it.
29. First of all, take heed to yourself, and keep yourself from
every shameful act, and from every filthy word, and from every
hurtful desire; and purify your mind from all the vanity of this
present world. If you will observe these things, this fast will
be right.
30. Thus therefore do. Having performed what is before written,
that day on which you fast you will taste nothing at all but
bread and water; and computing the quantity of food which you are
accustomed to eat upon other days, you will lay aside the expense
which you would have made that day, and give it to the widow, the
fatherless, and the poor.
It is unfortunate that this simple, practical advice, written early in the second century, has been unknown to Christians all this time.
31. That he who receives of it may satisfy
his soul, and his prayer come up to the Lord God for you; thus
you will perfect the humiliation of your soul.
32. If therefore you will thus accomplish your fast as I command
you, your sacrifice will be acceptable to the Lord, and your fast
will be written in his book.
33. This station, thus performed, is good and pleasing and
acceptable to the Lord. If you will observe these things with
your children and with all your house, you will be happy.
34. And whoever will do these things when they hear them, they
also will be happy and receive whatever they will ask of the Lord.
35. And I begged him to expound to me the similitude of the farm,
and the Lord, and of the vineyard, and of the servant that had
staked the vineyard, and of the weeds that were plucked out of
the vineyard, and of his son and his friends which he took into
council with him. For I understood that this was a similitude.
36. He said to me, You are very bold in asking, for you ought not
to ask anything, because if it is appropriate to show it to you,
it will be showed to you.
37. I answered him, Sir, whatever you will show me without
explaining it to me, if I do not understand what it is, I shall
in vain see it. And if you propose any similitudes and not
expound them, I shall in vain hear them.
38. He answered me again, Whoever is the servant of God and has
the Lord in his heart, he desires understanding of him and
receives it; for he understands the words of the Lord which need
an inquiry and explains every similitude.
39. But they who are lazy and slow to pray, doubt to seek from
the Lord. although the Lord is of such an extraordinary goodness
that without ceasing he gives all things to them that ask of him.
40. You therefore who are strengthened by that venerable
messenger and have received such a powerful gift of prayer
because you are not slothful, why do you not now ask
understanding of the Lord and receive it?
41. I said to him, Seeing I have you present, it is necessary
that I should seek and ask it of you, for you show all things to
me and speak to me when you are present.
42. But if I saw or heard these things when you were not present,
I would then ask the Lord to show them to me.
43. [New paragraph in the oldest extant manuscripts] And he
replied, I said a little before that you were subtle and bold, in
that you ask the meaning of these similitudes.
44. But because you still persist, I will unfold to you this
parable which you desire, so that you may make it known to all
men.
45. Hear therefore, he said, and understand. The farm before
mentioned denotes the whole earth. The Lord of the farm is he who
created and finished all things, and gave virtue to them.
46. His son is the Holy Spirit; the servant is the Son of God;
the vineyard is the people whom he saves. The stakes are the
angels who are set over them by the Lord to support his people.
The weeds that are plucked up out of the vineyard are the sins
which the servants of God had committed.
47. The food which he sent him from his supper are the commands
which he gave to his people by his Son. The friends whom he
called to counsel with him are the holy angels whom he first
created. The absence of the master of the household is the time
that remains to his coming.
48. I said to him, Sir, all these things are very excellent, and
wonderful, and good. But, I continued, could I or any other man,
though ever so wise, have understood these things?
49. Therefore now, Sir, tell me what I ask. He replied, ask me
what you will. Why, I said, is the Son of God in this parable put
in the place of a servant?
50. Pay attention, he said. The Son of God is not put in the
condition of a servant, but in great power and authority. I said
to him, How, Sir? I do not understand it.
51. Because, he said, the Son set his angels over those whom the
Father delivered to him, to keep every one of them; but he
himself labored very much, and suffered much, that he might blot
out their offenses.
52. For no vineyard can be digged without much labor and pains.
For that reason after having blotted out the sins of his people,
he showed to them the paths of life by giving them the law which
he had received of the Father.
53. You see, he said, that he is the Lord of his people, because
he received all power from his Father. But why the Lord took his
Son and the good angels into counsel about dividing the
inheritance, hear now.
54. That Holy Spirit, which was created first of all, he placed
in the body in which God should dwell: namely, in a chosen body,
as it seemed good to him. This body therefore into which the Holy
Spirit [as before above] was brought, served that Spirit by
walking rightly and purely in modesty, nor ever defiled that
Spirit.
Most commentators suggest that the Holy Spirit in this similitude means the created Spirit of Christ as man; not the Holy Spirit, the Third Person of the Trinity. The Shepherd of Hermas often turns the usual symbolisms of Bible commentators upside down, and symbols become symbolic of other symbols, etc.
55. Seeing therefore the body at all times
obeyed the Holy Spirit and labored rightly and chastely with him,
nor faltered at any time, that body was wearied and indeed lived
servilely, but being mightily approved to God with the Holy
Spirit, was accepted by him.
56. For such a stout course pleased God, because he was not
defiled in the earth, keeping the Holy Spirit. He called
therefore to counsel his Son, and the good angels, that there
might be some place of standing given to this body which had
served the Holy Spirit without blame, for fear it would seem to
have lost the reward of its service.
57. For every pure body in which the Holy Spirit has been
appointed to dwell and that is found without spot, will receive
its reward. And thus you now have the exposition of his parable
also.
58. Sir, I said, since I have heard this exposition, I now
understand your meaning. Listen further, he said. Keep this your
body clean and pure so that the Spirit which will dwell in it may
bear witness to it, and be judged to have been with you.
59. Also take heed that it not be instilled into your mind that
this body perishes, and you abuse it with any lust. For if you
will defile your body, you will also at the some time defile the
Holy Spirit; and if you will defile the Holy Spirit, you will not
live.
For "defile the Holy Spirit" some copies read "defile your body."
60. And I said, What if through ignorance
this might have been already committed before a man heard these
words; how can he who has thus defiled his body attain to
salvation?
61. He replied, As for men's former actions which they have
committed through ignorance, only God can afford a remedy to
them, for all the power belongs to him.
62. But now guard yourself, and because God is almighty and
merciful, he will grant a remedy to what you have formerly done
amiss, if for the time to come you will not defile your body and
spirit;
63. For they are companions together, and the one cannot be
defiled but the other will be so too. Keep therefore both of them
pure, and you will live to God.
SIMILITUDE 6
Of two sorts of voluptuous men, and of their death, defection,
and of the continuance of their pains.
1. As I was sitting at home praising God
for all the things which I had seen, and thinking concerning the
commands, that they were exceedingly good, and great, and honest,
and pleasant, and such as were able to bring a man to salvation,
I said thus within myself, I shall be happy if I shall walk
according to these commands, and whoever will walk in them will
live to God.
2. While I was speaking like this within myself, I saw him whom I
had before been accustomed to see, sitting by me, and he spoke
thus to me:
3. Why do you doubt concerning my commands which I have delivered
to you? They are good, doubt not, but trust in the Lord, and you
will walk in them. For I will give you strength to fulfill them.
Compare with: "For it is God which worketh in you both to will and to do of [his] good pleasure." (Philippians 2:13)
4. The commands are profitable to those who
will repent of those sins which they have formerly committed, if
for the time to come they will not continue in them.
5. Whoever therefore you are who repents, cast away from you the
vulgarity of the present world and put on all virtue, and
righteousness so you will be able to keep these commands and not
sin anymore from now on.
6. For if you will keep yourselves from sin in the time to come,
you will cut off a great deal of your former sins. Walk in my
commands, and you will live to God. These things have I spoken to
you.
7. And when he had said this, he added, Let us go into the field,
and I will show you shepherds of sheep. I replied, Sir, let us go.
8. And we came into a certain field, and there he showed me a
young shepherd, finely arrayed, with his garments of a purple
color. And he fed large flocks, and his sheep were full of
pleasure and in much delight and cheerfulness, and they ran
skipping here and there.
9. And the shepherd took very great satisfaction in his flock;
and the countenance of that shepherd was cheerful, running up and
down among his flock.
Every time we assume we can guess the Shepherd's meaning, he surprises us with his interpretation.
10. [New paragraph in the oldest extant
manuscripts] Then the angel said to me, Do you see this shepherd?
I answered, Sir, I see him. He said to me, This in the angel of
delight and pleasure. He therefore corrupts the minds of the
servants of God, and turns them from the truth by delighting them
with many pleasures, and they perish.
11. For they forget the commands of the living God and live in
luxury and vain pleasures, and are corrupted by the evil angel,
some of them even to death and others to a falling away.
Falling away means defection from faith.
12. I replied, I do not understand what you
mean by saying to death, and to a falling away. Hear, he said:
All these sheep you saw exceeding joyful are such as have forever
departed from God and given themselves up to the lusts of this
present time.
13. To these therefore there is no return by repentance to life,
because that to their other sins they have added this, that they
have blasphemed the name of the Lord. These kind of men are
ordained to death.
14. But those sheep which you saw not leaping, but feeding in one
place, are such as have indeed given themselves up to pleasures
and delights, but have not spoken anything wickedly against the
Lord.
15. These therefore are only fallen off from the truth, and so
yet have hope laid up for them in repentance. For such a falling
off has some hope still left of a renewal, but they who are dead
are utterly gone forever.
16. Again we went a little farther forward, and he showed me a
great shepherd who had as it were a rustic figure, clad with a
white goat's skin, having his bag upon his shoulder, and in his
hand a stick full of knots and very hard, and a whip in his other
hand, and his countenance was stern and sour; his look was enough
to frighten a man.
17. He took from that young shepherd such sheep as lived in
pleasures but did not skip up and down, and drove them into a
certain steep craggy place full of thorns and briars, so much so
that they could not get themselves free from them.
18. But being entangled in them, fed upon thorns and briars, and
were grievously tormented with his whipping. For he still drove
them on, and afforded them no place or time to stand still.
19. [New paragraph in the oldest extant manuscripts] When
therefore I saw them so cruelly whipped and afflicted, I was
grieved for them because they were greatly tormented, nor had
they any rest afforded them.
20. And I said to the shepherd that was with me, Sir, who is this
cruel and implacable shepherd, who is moved with no compassion
towards these sheep? He answered, This shepherd is indeed one of
the righteous angels, but he is appointed for the punishment of
sinners.
21. To him therefore are delivered those who have erred from God
and served the lusts and pleasures of this world. For this reason
he punishes them with cruel and various kinds of pains, every one
according to their deserts.
22. Sir, I said, I would know what kind of pains they are which
every one undergoes? Pay attention, he said. The numerous pains
and torments are those which men every day undergo in their
present lives. For some suffer losses, others poverty, others
various sicknesses. Some are unsettled, others suffer injuries
from those that are unworthy, others fall under many other trials
and inconveniences.
23. For many with an unsettled design aim at many things without
profit, and they say that they do not have success in their
undertakings.
24. They do not call to their mind what they have done amiss, and
they complain of the Lord. When therefore they will have
undergone all kind of vexation and inconvenience, then they are
delivered over to me for good instruction to be confirmed in the
faith of the Lord and to serve the Lord all the rest of their
days with a pure mind.
25. And when they begin to repent of their sins, then they call
to mind their works which they have done amiss, and give honor to
God, saying that he is a just Judge, and they have deservedly
suffered all things according to their deeds.
26. Then for what remains of their lives, they serve God with a
pure mind and have success in all their undertakings, and receive
from the Lord whatever they desire.
27. And then they give thanks to the Lord that they were
delivered to me, nor do they suffer any more cruelty.
28. [New paragraph in the oldest extant manuscripts] I said to
him, Sir, I entreat you still to show me now one thing. What, he
said, do you ask? I said to him, Are they who depart from the
fear of God tormented for the same time that they enjoyed their
false delight and pleasures? He answered me, They are tormented
for the same time.
29. And I said to him, They are then tormented but little,
whereas they who enjoy their pleasures so as to forget God, ought
to endure seven times as much punishment.
30. He answered me, You are foolish, neither understand the
efficacy of this punishment. I said to him, Sir, if I understood
it, I would not desire you to tell me.
31. Listen, he said, and learn what the force of both is, both of
the pleasure and of the punishment. An hour of pleasure is over
within its own space, but one hour of punishment has the efficacy
of thirty days. Whoever therefore enjoys his false pleasure for
one day, and is one day tormented, that one day of punishment is
equivalent to a whole year's space.
In those days, one day was counted as twelve hours (one night is also twelve hours). Thus, the day starts at six in the morning and ends at six in the evening. Thus, the third hour of the day was nine o'clock, the sixth hour was noon, etc. The sixth hour of the night was midnight, etc. One hour is calculated as a twelfth of a day; thirty days is a twelfth of a year. Compare with: "Are there not twelve hours in the day?" (John 11:9)
32. Thus look how many days anyone pursues
his pleasures, so many years is he punished for it. You see
therefore how that the time of worldly enjoyments is but short,
but that of pain and torments a great deal more.
33. I replied, Sir, because I do not understand at all these
times of pleasure and pain, I entreat you that you would explain
yourself more clearly concerning them. He answered me, Your
foolishness still sticks to you.
34. Should you not rather purify your mind and serve God? Take
heed, for fear that when your time is fulfilled, you be found
still unwise. Hear then, as you desire, so you may more easily
understand.
35. He who gives himself up one day to his pleasures and
delights, and does whatever his soul desires, is full of great
folly, nor understands what he does, but the day following
forgets what he did the day before.
36. For delight and worldly pleasure are not kept in memory, by
reason of the folly that is rooted in them. But when pain and
torment befall a man a day, he is in effect troubled the whole
year after, because his punishment continues firm in his memory.
Ancient writings sometimes contain remarkable psychological insights. This refers to the psychological phenomenon of time-distortion; we commonly say "Time flies when you're having fun," yet time drags when we are in pain or discomfort. (A stressful five minutes in a dentist's chair seems like an hour, and can ruins the whole day.) Here, the principle is applied to retribution.
37. Therefore he remembers it with sorrow
the whole year, and then calls to mind his vain pleasure and
delight, and perceives that for the sake of that he was punished.
38. They who have delivered themselves over to such pleasures are
thus punished, because when they had life, they rendered
themselves liable to death.
39. I said to him, Sir, what pleasures are hurtful? He answered,
That is pleasure to every man which he does willingly.
40. For the angry man, gratifying his passion, perceives pleasure
in it; and so does the adulterer and drunkard, the slanderer and
liar, the covetous man and the defrauder, and whoever commits
anything like these. Because he follows his evil disposition, he
receives a satisfaction in doing it.
The phrase "follows his evil disposition" can be translated "obeys his disease."
41. All these pleasures and delights are
hurtful to the servants of God. For these therefore they are
tormented and suffer punishment.
42. There are also pleasures that bring salvation to men. For
many, when they do what is good, find pleasure in it and are
attracted by the delights of it.
43. Now this pleasure is profitable to the servants of God and
brings life to such men. But those hurtful pleasures, which were
before mentioned, bring torments and punishment.
44. And whoever will continue in them, and will not repent of
what they have done, will bring death upon themselves.
SIMILITUDE 7
That they who repent must bring forth fruits worthy of
repentance.
1. After a few days in the same field where
I had seen those shepherds, I saw the same person who before
talked with me. And he said to me, What do you seek?
2. Sir, I said, I came to entreat you that you would command the
shepherd, who is the minister of punishment, to depart out of my
house, because he greatly afflicts me.
3. And he answered, It is necessary for you to endure
inconveniences and vexations, because that good angel has
commanded it concerning you in order to test you.
4. Sir, I said, what great offence have I committed, that I
should be delivered to this angel? Pay attention, he said. You
are indeed guilty of many sins, yet not so many that you should
be delivered to this angel.
5. But your house has committed many sins and offenses, and
therefore that good angel has been grieved at their doings and
has commanded that for some time you should suffer affliction, so
that they may both repent of what they have done and may wash
themselves from all the lusts of this present world.
6. When therefore they will have repented and be purified, then
that angel who is appointed over your punishment will depart from
you.
7. I said to him, Sir, if they have behaved themselves so as to
anger that good angel, yet what have I done? He answered, They
cannot otherwise be afflicted, unless you, who are the head of
the family, suffer.
8. For whatever you will suffer, they must necessarily feel it,
but as long as you stand well established, they cannot experience
any vexation.
9. I replied, But, Sir, behold they also now repent with all
their hearts. I know, he said, that they repent with all their
hearts, but do you therefore think that their offenses are
immediately blotted out?
10. No, they are not presently; but he that repents must afflict
his soul and show himself humble in all his affairs, and undergo
many and diverse vexations.
11. And when he will have suffered all things that were appointed
for him, then perhaps he that made him, and formed all things
besides, will be moved with compassion towards him, and afford
him some remedy, especially if he will perceive his heart to be
pure from every evil work.
12. But at present it is expedient for you, and for your house,
to be grieved; and it is needful that you must endure much
vexation, as the angel of the Lord who committed you to me has
commanded.
This is another of those hard explanations of why the righteous suffer. No single explication suffices for each individual case. Job's friends had cogent explanations in general, but none applied to his suffering. That a person may suffer because of the sins of loved ones, because only that can move them to repentance is a startling concept -- which applied to Hermas, but is not meant to be taken as a universal principle.
13. Rather give thanks to the Lord, that
knowing what was to come, he thought you worthy to foretell that
trouble was coming upon you, who are able to bear it.
14. I said to him, Sir, if you also be with me, I shall easily
undergo any trouble. I will, he said, be with you, and I will
entreat the angel who is set over your punishment to moderate his
afflictions towards you.
15. And moreover you will suffer adversity only for a little
time, and then you will again be restored to your former state;
only continue in the humility of your mind.
16. Obey the Lord with a pure heart, you, and your house, and
your children, and walk in the commands which I have delivered to
you, and then your repentance may be firm and pure.
17. And if you will keep these things with your house, your
inconveniences will depart from you.
18. And in the same manner all vexation will depart from all
those who will walk according to these commands.
SIMILITUDE 8
That there are many kinds of elect, and of repenting sinners;
and how all of them will receive a reward proportionate to the
measure of their repentance and good works.
1. Again he showed me a willow which
covered the fields and the mountains, under whose shadow came all
such as were called by the name of the Lord.
2. And by that willow stood an angel of the Lord very excellent
and lofty, who cut down boughs from that willow with a great hook
and reached out little rods, as it were about a foot long, to the
people who were under the shadow of that willow.
3. And when all of them had taken them, he laid aside his hook,
and the tree continued entire, as I had before seen it. At which
I wondered and mused within myself.
4. Then that shepherd said to me, Forbear to wonder that the tree
continues whole, notwithstanding so many boughs have been cut off
from it, but wait a little, for now it will be shown you what
that angel means, who gave those rods to the people.
5. So he again demanded the rods from them, and in the same order
that every one had received them, he was called to him to restore
his rod. When he had received them, he examined them.
6. From some he received them dry and rotten, and as it were
touched with the moth; those he commanded to be separated from
the rest and placed by themselves. Others gave in their rods dry
indeed, but not touched with the moth; these also he ordered to
be set by themselves.
7. Others gave in their rods half dry; these also were set apart.
Others gave in their rods half dry and cleft; these too were set
by themselves. Others brought in their rods half dry and half
green; these were in like manner placed by themselves.
8. Others delivered up their rods two parts green, and the third
dry; they too were set apart. Others brought their rods two parts
dry, and the third green; they also were placed by themselves.
9. Others delivered up their rods less dry, that is, only a
little of their tops were dry, but they had clefts; these were
set apart the same way by themselves. In the rods of others there
was but a little green, and the rest dry; these were set aside by
themselves.
10. Others came and brought their rods as green as they had
received them, and the greatest part of the people brought their
rods thus, and the messenger greatly rejoiced at these; they also
were put apart by themselves.
11. Others brought in their rods not only green, but full of
branches; and these were set aside, being also received by the
angel with great joy. Others brought their rods green with
branches that also had some fruit upon them.
12. They who had such rods were very cheerful, and the angel
himself took great joy at them, nor was the shepherd that stood
with me less pleased with them.
13. [New paragraph in the oldest extant manuscripts] Then the
angel of the Lord commanded crowns made of palms to be brought,
and the angel crowned those men in whose rods he found the young
branches with fruit, and commanded them to go into the tower.
The tower, of course, the same one in Visions, the First Book of Hermas, and means the Church.
14. He also sent into the tower those in
whose rods he found branches without fruit, after giving a seal
to them. For they had the same garment, that is, one white as
snow, with which he bade them go into the tower. And so he did to
those who returned their rods green as they had received them,
giving them a white garment and sending them away to go into the
tower.
15. Having done this, he said to the shepherd that was with me, I
go my way, but send these within the walls, every one into the
place in which he has deserved to dwell, first examining their
rods, but examine them diligently so that no one deceive you. But
and if anyone will escape you, I will try them upon the altar.
Having said this to the shepherd, he departed.
16. And after he was gone, the shepherd said to me, Let us take
the rods from them and plant them, if perhaps they may grow green
again. I said to him, Sir, how can those dry rods ever grow green
again?
17. He answered me, That tree is a willow and always loves to
live. If therefore these rods will be planted and receive a
little moisture, many of them will recover themselves.
18. Therefore I will try, and will pour water upon them, and if
any of them can live, I will rejoice with him; but if not, at
least by this means I shall be found not to have neglected my
part.
19. Then he commanded me to call them, and they all come to him,
every one in the rank in which he stood, and gave him their rods,
which having received, he planted every one of them in their
several orders.
20. And after he had planted them all, he poured much water upon
them, to the point that they were covered with water and did not
appear above it. Then when he had watered them, he said to me,
Let us depart, and after a little time we will return and visit
them.
21. For he who created this tree would have all those live who
received rods from it. And I hope now that these rods are thus
watered, many of them will receive in the moisture and will
recover.
22. [New paragraph in the oldest extant manuscripts] I said to
him, Sir, tell me what this tree denotes? For I am greatly
astonished that after so many branches have been cut off, it
seems still to be whole, nor does any less of it appear to
remain, which greatly amazes me.
23. He answered, Listen carefully. This great tree which covers
the plains and the mountains, and all the earth, is the law of
God that is published throughout the whole world.
24. Now this law is the Son of God, who is preached to all the
ends of the earth. The people that stand under its shadow are
those who have heard his preaching and believed.
25. The great and venerable angel whom you saw was Michael, who
has the power over his people and governs them. For he has
planted the law in the hearts of those who have believed, and
therefore he visits them to whom he has given the law, to see if
they have kept it.
26. And he examines everyone's rod, and of those, many that are
weakened; for those rods are the law of the Lord. Then he
discerns all those who have not kept the law, knowing the place
of every one of them.
27. I said to him, Sir, why did he send away some to the tower
and left others here to you? He replied, Those who have
transgressed the law they received from him are left in my power
so that they may repent of their sins, but they who fulfilled the
law and kept it are under his power.
28. But who then, I said, are those who went into the tower
crowned? He replied, All are crowned who have striven with the
devil and have overcome him; they are those who have suffered
hard things in order to keep the law.
29. But they who gave up their rods green and with young
branches, but without fruit, have indeed endured trouble for the
same law, but have not suffered death, neither have they denied
their holy law.
30. They who delivered up their rods green as they received them
are those who were modest and just, and have lived with a very
pure mind, and kept the commandments of God.
31. The rest you will know, when I shall have considered those
rods which I have planted and watered.
32. [New paragraph in the oldest extant manuscripts] After a few
days we returned, and in the same place stood that glorious
angel, and I stood by him. Then he said to me, Gird yourself with
a towel and serve me.
33. And I girded myself with a clean towel, which was made of
coarse cloth. And when he saw me girded and ready to minister to
him, he said, Call those men whose rods have been planted, every
one in his order as he gave them.
34. And he brought me into the field, and I called them all, and
they all stood ready in their several ranks. Then he said to
them, Let every one pluck up his rod, and bring it to me. And
first they delivered theirs, whose rods had been dry and rotten.
35. And those whose rods still continued so, he commanded to
stand apart. Then they came whose rods had been dry but not
rotten. Some of these delivered in their rods green, others dry
and rotten, as if they had been touched by the moth.
36. Those who gave them up green, he commanded to stand apart,
but those whose rods were dry and rotten, he caused to stand with
the first sort. Then came they whose rods had been half dry, and
cleft; many of these gave up their rods green and uncleft.
37. Others delivered them up green with branches, and fruit upon
the branches, like those who went crowned into the tower. Others
delivered them up dry but not rotten, and some gave them up as
they were before, half dry and cleft.
38. Every one of these he ordered to stand apart, some by
themselves, and others in their respective ranks.
39. Then came they whose rods had been green but cleft. These
delivered their rods altogether green and stood in their own
order. And the shepherd rejoiced at these, because they were all
changed and free from their clefts.
40. Then they gave in their rods, who had them half green and
half dry. Of these some were found wholly green, others half dry,
others green with young shoots. And all these were sent away,
every one to his proper rank.
41. Then they gave up their rods, who had them before two parts
green and the third dry. Many of those gave in their rods green,
many half dry, the rest dry but not rotten. So these were sent
away, each to his proper place.
42. Then came they who had before their rods two parts dry and
the third green, and many of these delivered up their rods half
dry, others dry and rotten, others half dry and cleft, but few
green. And all these were set every one in his own rank.
43. Then they reached in their rods, in which there was before
but a little green, and the rest dry. Their rods were for the
most part found green, having little boughs with fruit upon them,
and the rest altogether green.
44. And the shepherd, upon sight of these, rejoiced exceedingly
because he had found them thus, and they also went to their
proper orders.
45. [New paragraph in the oldest extant manuscripts] Now after he
had examined all their rods, he said to me, I told you that this
tree loved life: you see how many have repented and attained to
salvation. Sir, I said, I see it.
46. That you might know, he said, that the goodness and mercy of
the Lord is great, and to be had in honor, who gave his Spirit to
those who were found worthy of repentance.
47. I answered, Sir, why then did not all of them repent? He
replied, Those whose minds the Lord foresaw would be pure, and
that they would serve him with all their hearts, to them he gave
repentance.
48. But for those whose deceit and wickedness he beheld and
perceived that they would not truly return to him, to them he
denied any return to repentance, for fear they should again
blaspheme his law with wicked words.
49. But I said to him, Now, Sir, make known to me, what is the
place of every one of those, who have given up their rods, and
what their portion, that when they may have not kept their seal
entire, but have wasted the seal which they received, will hear
and believe these things, they may acknowledge their evil deeds
and repent;
50. And receiving again their seal from you, may give glory to
God, that he was moved with compassion towards them, and sent you
to renew their spirits.
51. He said, Pay attention. They whose rods have been found dry
and rotten, and as it were touched with the moth, are the
deserters and the betrayers of the Church.
52. Who, with the rest of their crimes, have also blasphemed the
Lord and denied his name which had been called upon them.
Therefore all these are dead to God. And you see that none of
them have repented, although they have heard my commands that you
have delivered to them. Therefore life is far distant from these
men.
53. They also who have delivered up their rods dry, but not
rotten, have not been far from them. For they have been
counterfeits, and brought in evil doctrines, and have perverted
the servants of God; but especially those who had sinned, not
allowing them to return to repentance, but keeping them back by
their false doctrines.
54. These therefore have hope, and you see that many of them have
repented since the time that you have laid my commands before
them, and many more will yet repent. But they who will not repent
will lose both repentance and life.
55. But they who have repented, their place is begun to be within
the first walls, and some of them are even gone into the tower.
You see therefore, he said, that in the repentance of sinners
there is life, but for those who do not repent, death is prepared.
56. [New paragraph in the oldest extant manuscripts] Hear now
concerning those who gave in their rods half dry and full of
clefts. Those whose rods were only half dry are the doubtful, for
they are neither living nor dead.
57. But they who delivered in their rods, not only half dry but
also full of clefts, are both doubtful and evil speakers, who
detract from those who are absent and never have peace among
themselves, and who envy one another.
58. Nevertheless to those also repentance is offered, for you see
that some of these have repented.
59. Now all of this kind who have quickly repented will have a
place in the tower, but they who have been slower in their
repentance will dwell within the walls; but they that will not
repent, but will continue on in their wicked doings, will die the
death.
60. As for those who had their rods green, but yet cleft, they
are such as were always faithful and good, but they had some envy
and strife among themselves concerning dignity and preeminence.
61. Now all who contend with one another about these things are
vain and without understanding.
62. Nevertheless, seeing they are otherwise good, if when they
will hear these commands they will amend themselves and will at
my persuasion suddenly repent, they will at last dwell in the
tower with those who have truly and worthily repented.
63. But if any one will again return to his dissension, he will
be shut out from the tower and will lose his life. For the life
of those who keep the commandments of the Lord consists in doing
what they are commanded, not in dominion or in any other dignity.
64. For by forbearance and humility of mind, men will attain to
life, but by seditions and contempt of the law, they will
purchase death to themselves.
65. [New paragraph in the oldest extant manuscripts] They who had
their rods had half dry and half green are those who are engaged
in many affairs of the world, and are not joined to the saints.
For which reason half of them live, and half are dead.
66. Since the time that they have heard my commands, many of
these have repented and begun to dwell in the tower. But some of
them have wholly fallen away; to these there is no more place for
repentance.
67. For by reason of their present interests, they have
blasphemed and denied God; and for this wickedness they have lost
life. And of these many are still in doubt; these may yet return,
and if they will quickly repent, they will have a place in the
tower, but if they will be more slow, they will dwell within the
walls; but if they will not repent, they will die.
68. As for those who had two parts of their rods green and the
third dry, they have by manifold ways denied the Lord. Many of
these have repented and found a place in the tower, and many have
altogether departed from God. These have utterly lost life.
69. And some being in a doubtful state, have raised up
dissensions; these may yet return, if they will suddenly repent
and not continue in their lusts. But if they will continue in
their evil doing they will die.
70. [New paragraph in the oldest extant manuscripts] They who
gave in their rods two parts dry and the other green are those
who have indeed been faithful, but besides are rich and full of
good things, and thereupon have desired to be famous among the
heathen outside, and have thereby fallen into great pride and
begun to aim at high matters, and to forsake the truth.
71. Nor were they joined to the righteous, but lived with the
heathen, and this life seemed the more pleasant to them.
Nevertheless they have not departed from God, but continued in
the faith; only they have not wrought the works of faith.
72. Many therefore of these have repented and begun to dwell in
the tower. Yet others, still living among the heathen and being
lifted up with their vanities, have utterly fallen away from God
and followed the works and wickedness of the heathen. These kind
of men therefore are reckoned among strangers to the Gospel.
73. Others of these began to be doubtful in their minds,
despairing by reason of their wicked doings ever to attain to
salvation. Others who were thus made doubtful, stirred up
dissensions as well.
74. To these therefore, and to those who by reason of their deeds
are become doubtful, there is still hope of return, but they must
repent quickly for their place to be in the tower. But they that
repent not, but continue still in their pleasures, are near to
death.
75. [New paragraph in the oldest extant manuscripts] As for those
who gave in their rods green, excepting their tops, which only
were dry and had clefts, these were always good and faithful, and
upright before God; nevertheless they sinned a little by reason
of their empty pleasures and trifling thoughts which they had
within themselves.
76. When many of them they heard my words, they immediately
repented and began to dwell in the tower. Nevertheless some grew
doubtful, and others to their doubtful minds added dissensions.
To these there is still hope of return because they were always
good, but they will not easily be moved.
77. Lastly, those who gave in their rods dry except for their
tops, which alone were green, they are such as have believed
indeed in God but have lived in wickedness, yet without departing
from God, having always willingly borne the name of the Lord and
readily received the servants of God into their houses.
78. For that reason, when they heard these things they returned
and without delay repented, and lived in all righteousness. And
some of them suffered death, while others readily underwent many
trials to remind them of their evil doings.
79. [New paragraph in the oldest extant manuscripts] And when he
had ended his explications of all the rods, he said to me, Go and
say to all men that they repent, and they will live to God
because the Lord, being moved with great clemency, has sent me to
preach repentance to all.
80. Even to those who by reason of their evil deeds do not
deserve to attain to salvation. But the Lord will be patient and
keep the invitation that was made by his Son.
81. I said to him, Sir, I hope that when they will hear these
things, all will repent. For I trust that everyone, acknowledging
his crimes and taking up the fear of the Lord, will return to
repentance.
82. He said to me, Whoever will repent with all their hearts and
cleanse themselves from all the evils that I have before
mentioned and not add anything more to their sins, if they will
not doubt any of these commands, will receive from the Lord the
cure of their former iniquities and will live to God.
83. But they that will continue to add to their transgressions
and still persist in the lusts of the present world, will condemn
themselves to death. But you walk in these commands, and
whosoever will walk in these, and exercise them rightly, will
live to God.
84. And having showed me all these things, he said, I will show
you the rest in a few days.
The categories in the interpretation do not always correspond exactly to the terminology in the similitude (probably due to copyists' errors), but here is a summary of this complex passage:
The willow tree is called both the law of God, and the Son of God; the angel who separates the believers into their various groups is Michael.
Those with dry and rotten rods "as it were touched by the moth" are deserters and betrayers of the Church, blasphemers of the Lord, none of whom repent.
Those with dry rods, but "not touched by the moth" (not rotten) are the counterfeit teachers with evil doctrines, some of whom repent.
Those with half dry rods are the doubtful, "neither alive nor dead," some of whom repent.
Those with half dry and cleft rods are the doubtful and evil speakers, full of envy, some of whom repent.
Those with half dry and half green rods are those engaged in worldly affairs, some of whom repent, but others completely fall away.
Those with green but cleft rods (a description in the interpretation that does not reflect any in the vision) are people who are always good and faithful, but with more or less envy, some of whom repent.
Those with rods two parts green, and the third dry are those who in manifold ways denied the Lord by dissensions, some of whom repent, although others altogether depart from God.
Those with rods two parts dry, and the third green are rich and more or less faithful but desirous of being famous among the heathen, some of whom repent.
Those whose rods were green except for tops, which were dry with clefts, are believers who were faithful but sinned a little through empty pleasures and trifling thoughts, some of whom repent.
Those whose rods were a little green but the rest dry (assuming these are the same in the interpretation, whose rods were dry except for the tops, which were green), believed in God but lived in wickedness without departing from God, and willingly bore his name and showed hospitality to the servants of God; some of this group immediately repented, others only after trials, some of those trials leading to including death.
They who delivered up their rods as green as they received them were those who were modest and just, and lived with a very pure mind, and kept the commandments of God; these were given white garments and sent to the tower. (Most of the people were in this category.)
Those who gave up their rods green and full of young branches but without fruit, were those who did not deny the holy law but endured trouble for the Lord, although they had not suffered death. These were given a seal, a white garment, and sent to the tower.
Those whose rods were green with branches and some fruit were those who had striven with the devil and overcome him; they had suffered hard things in order to keep the law. All these were given crowns and sent into the tower.
Thus the chosen (elect) and repenting sinners fall into one of twelve categories.