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| Similitude Fifth. Of True Fasting and Its Reward: Also of Purity of Body.
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Similitude Fifth.
Chap. I.
While fasting and sitting on a certain mountain, and
giving thanks to the Lord for all His dealings with me, I see the Shepherd
sitting down beside me, and saying, “Why have you come hither [so]
early in the morning?” “Because, sir,” I answered,
“I have a station.”263
| 263
[This anachronism betrays the later origin of “The Pastor.”
The Pauline Hermas would not have used this technical term. These fasts
were very early fixed by canon for Wednesdays and Fridays. See Canon
lxix. of canons called “Apostolical;” also Bingham, book
xiii. cap. 9, and this volume, p. 34, note 4.] | “What
is a station?” he asked. “I am fasting, sir,” I
replied. “What is this fasting,” he continued, “which
you are observing?” “As I have been accustomed, sir,”
I reply, “so I fast.” “You do not know,” he says,
“how to fast unto the Lord: this useless fasting which you observe
to Him is of no value.”
“Why, sir,” I answered, “do you say this?”
“I say to you,” he continued, “that the fasting which
you think you observe is not a fasting. But I will teach you what is
a full and acceptable fasting to the Lord. Listen,” he continued:
“God does not desire such an empty fasting.264
| 264 [See cap. iii. of this similitude.] | For
fasting to God in this way you will do nothing for a righteous life;
but offer to God a fasting of the following kind: Do no evil in your
life, and serve the Lord with a pure heart: keep His commandments,
walking in His precepts, and let no evil desire arise in your heart; and
believe in God. If you do these things, and fear Him, and abstain from
every evil thing, you will live unto God; and if you do these things,
you will keep a great fast, and one acceptable before God.”
Chap. II.
“Hear the similitude which I am about to narrate
to you relative to fasting. A certain man had a field and many slaves,
and he planted a certain part of the field with a vineyard,265
| 265 The Vatican adds, “for his
successors.” | and selecting a faithful and beloved and
much valued slave, he called him to him, and said, ‘Take
this vineyard which I have planted,
and stake266
| 266 i.e., attach the
vines to stakes. | it until I come, and do nothing else to
the vineyard; and attend to this order of mine, and you shall receive
your freedom from me.’ And the master of the slave departed to
a foreign country. And when he was gone, the slave took and staked the
vineyard; and when he had finished the staking of the vines, he saw that
the vineyard was full of weeds. He then reflected, saying, ‘I have
kept this order of my master: I will dig up the rest of this vineyard,
and it will be more beautiful when dug up; and being free of weeds,
it will yield more fruit, not being choked by them.’ He took,
therefore, and dug up the vineyard, and rooted out all the weeds that
were in it. And that vineyard became very beautiful and fruitful,
having no weeds to choke it. And after a certain time the master of
the slave and of the field returned, and entered into the vineyard. And
seeing that the vines were suitably supported on stakes, and the ground,
moreover, dug up, and all the weeds rooted out, and the vines fruitful,
he was greatly pleased with the work of his slave. And calling his
beloved son who was his heir, and his friends who were his councillors,
he told them what orders he had given his slave, and what he had found
performed. And they rejoiced along with the slave at the testimony
which his master bore to him. And he said to them, ‘I promised
this slave freedom if he obeyed the command which I gave him; and he
has kept my command, and done besides a good work to the vineyard, and
has pleased me exceedingly. In return, therefore, for the work which he
has done, I wish to make him co-heir with my son, because, having good
thoughts, he did not neglect them, but carried them out.’ With
this resolution of the master his son and friends were well pleased,
viz., that the slave should be co-heir with the son. After a few days
the master made a feast,267
| 267
The Vatican adds, “Having called together his friends.”
[The gospel parables of the vineyard, and of the sower, and of the
man travelling into a far country, are here reflected passim. I
cannot but refer to a parable which greatly resembles this, and is yet
more beautiful, occurring in Mrs. Sherwood’s Stories on the
Catechism (Fijou), a book for children. It is not unworthy of
Bunyan.] | and sent to his slave many dishes from his table. And
the slave receiving the dishes that were sent him from his master, took
of them what was sufficient for himself, and distributed the rest among
his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes,
and began to pray for him, that he might find still greater favour with
his master for having so treated them. His master heard all these things
that were done, and was again greatly pleased with his conduct. And the
master again calling together his friends and his son, reported to them
the slave’s proceeding with regard to the dishes which he had sent
him. And they were still more satisfied that the slave should become
co-heir with his son.”
Chap. III.
I said to him, “Sir, I do not see the meaning of
these similitudes, nor am I able to comprehend them, unless you explain
them to me.” “I will explain them all to you,” he said,
“and whatever I shall mention in the course of our conversations
I will show you. [Keep the commandments of the Lord, and you will be
approved, and inscribed amongst the number of those who observe His
commands.] And if you do any good beyond what is commanded by God,268
| 268 [To read into this passage the idea
of “supererogatory merit” is an unpardonable anachronism.
(Compare Command. iv. 4.) The writer everywhere denies human merit,
extols mercy, and imputes good works to grace. He has in view St.
Paul’s advice (1 Cor. vii. 25–28), or our blessed Lord’s
saying (Matt. xix. 12). The abuse of such Scriptures propped up
a false system (2 Pet. iii. 16) after it had been invented by Pelagians
and monastic enthusiasts. But it has no place in the mind of Hermas,
nor in the mind of Christ.] | you will gain for yourself
more abundant glory, and will be more honoured by God than you would
otherwise be. If, therefore, in keeping the commandments of God, you
do, in addition, these services, you will have joy if you observe them
according to my command.” I said to him, “Sir, whatsoever you
enjoin upon me I will observe, for I know that you are with me.”
“I will be with you,” he replied, “because you have
such a desire for doing good; and I will be with all those,”
he added, “who have such a desire. This fasting,” he
continued, “is very good, provided the commandments of the Lord
be observed. Thus, then, shall you observe the fasting which you
intend to keep.269
| 269 [Thus he does
not object to the “station,” if kept with evangelical acts
of devotion and penitence. Isa. lviii. 5–8.] | First of
all,270
| 270 Pseudo-Athanasius gives
this paragraph as follows: “First of all be on your guard to fast
from every evil word and evil report, and purify your heart from every
defilement and revenge, and base covetousness. And on the day on which
you fast, be content with bread, and herbs, and water, giving thanks to
God. And having calculated the amount of the cost of the meal which you
intended to have eaten on that day, give it to a widow, or an orphan,
or to some one in want, so that, having clearly filled his own soul,
he shall pray to the Lord on your behalf. If you therefore perform your
fasting as I enjoined you, your sacrifice will be acceptable before the
Lord, and inscribed in the heavens in the day of the requital of the good
things that have been prepared for the righteous.” | be
on your guard against every evil word, and every evil desire, and purify
your heart from all the vanities of this world. If you guard against
these things, your fasting will be perfect. And you will do also as
follows.271
Having fulfilled what is
written, in the day on which you fast you will taste nothing but bread and
water; and having reckoned up the price of the dishes of that day which
you intended to have eaten, you will give it to a widow, or an orphan,
or to some person in want, and thus you will exhibit humility of mind,
so that he who has received benefit from your humility may fill his own
soul, and pray for you to the Lord. If you observe fasting, as I have
commanded you, your sacrifice
will be acceptable to God, and this
fasting will be written down; and the service thus performed is noble,
and sacred, and acceptable to the Lord. These things, therefore, shall
you thus observe with your children, and all your house, and in observing
them you will be blessed; and as many as hear these words and observe
them shall be blessed; and whatsoever they ask of the Lord they shall
receive.”
Chap. IV.
I prayed him much that he would explain to me
the similitude of the field, and of the master of the vineyard,
and of the slave who staked the vineyard, and of the sakes, and of
the weeds that were plucked out of the vineyard, and of the son, and
of the friends who were fellow-councillors, for I knew that all these
things were a kind of parable. And he answered me, and said, “You
are exceedingly persistent272
| 272
Literally, “self-willed.” (αὐθάδης). |
with your questions. You ought not,” he continued, “to ask
any questions at all; for if it is needful to explain anything, it will be
made known to you.” I said to him, “Sir, whatsoever you show
me, and do not explain, I shall have seen to no purpose, not understanding
its meaning. In like manner, also, if you speak parables to me, and do
not unfold them, I shall have heard your words in vain.” And he
answered me again, saying, “Every one who is the servant of God,
and has his Lord in his heart, asks of Him understanding, and receives it,
and opens up every parable; and the words of the Lord become known to him
which are spoken in parables.273
But those who are weak and
slothful in prayer, hesitate to ask anything from the Lord; but the Lord
is full of compassion, and gives without fail to all who ask Him. But you,
having been strengthened by the holy Angel,274
and having obtained from
Him such intercession, and not being slothful, why do not you ask of
the Lord understanding, and receive it from Him?” I said to him,
“Sir, having you with me, I am necessitated to ask questions of
you, for you show me all things, and converse with me; but if I were
to see or hear these things without you, I would then ask the Lord to
explain them.”
Chap. V.
“I said to you a little ago,” he
answered, “that you were cunning and obstinate in asking
explanations of the parables; but since you are so persistent, I
shall unfold to you the meaning of the similitudes of the field, and
of all the others that follow, that you may make them known to every
one.275
| 275 [Part of the commission
again.] | Hear now,” he said, “and understand
them. The field is this world; and the Lord of the field is He who
created, and perfected, and strengthened all things; [and the son is
the Holy Spirit;276
| 276 This clause
occurs only in the Vatican. It does not occur in Lips., Pal., or in the
Æth. | ] and the slave is the Son of God; and the vines are
this people, whom He Himself planted; and the stakes are the holy angels
of the Lord, who keep His people together; and the weeds that were plucked
out of the vineyard are the iniquities of God’s servants; and the
dishes which He sent Him from His table are the commandments which He gave
His people through His Son; and the friends and fellow-councillors are the
holy angels who were first created; and the Master’s absence from
home is the time that remains until His appearing.” I said to him,
“Sir, all these are great, and marvellous, and glorious things.
Could I, therefore,” I continued, “understand them? No, nor
could any other man, even if exceedingly wise. Moreover,” I added,
“explain to me what I am about to ask you.” “Say what
you wish,” he replied. “Why, sir,” I asked, “is
the Son of God in the parable in the form of a slave?”
Chap. VI.
“Hear,” he answered: “the Son
of God is not in the form277
of a slave, but in
great power and might.” “How so, sir?” I said; “I
do not understand.” “Because,” he answered, “God
planted the vineyard, that is to say, He created the people, and gave
them to His Son; and the Son appointed His angels over them to keep
them; and He Himself purged away their sins, having suffered many trials
and undergone many labours, for no one is able to dig without labour
and toil. He Himself, then, having purged away the sins of the people,
showed them the paths of life278
by giving them the law which He
received from His Father. [You see,” he said, “that He is the
Lord of the people, having received all authority from His Father.279
| 279 The sentence in brackets is omitted
in Lips. And Æth., occurs in Vat. And Pal. | ] And why
the Lord took His Son as councillor, and the glorious angels, regarding
the heirship of the slave, listen. The holy, pre-existent Spirit, that
created every creature, God made to dwell in flesh, which He chose.280
| 280 This passage varies in each of the
forms in which it has come down, and is corrupt in most, if not in all.
The Vatican (Lat.) has, “Because the messenger hears the Holy
Spirit, which was the first of all that was poured (infusus)
into a body in which God might dwell. For understanding (intellectus)
placed it in a body as seemed proper to Him.” The Pal. reads:
“For that Holy Spirit which was created pure [first] of all in a
body in which it might dwell, God made and appointed a chosen body which
pleased Him.” The Æth. reads: “The Holy Spirit, who
created all things, dwelt in a body in which He wished to dwell.”
[See Grabe’s collation and emendation here, in Wake’s
translation.] | This flesh, accordingly, in which the Holy
Spirit dwelt, was nobly subject to that Spirit, walking religiously
and chastely, in no respect defiling
the Spirit; and accordingly, after living281
| 281 The Vatican renders this sentence: “This body,
therefore, into which the Holy Spirit was led, was subject to that
Spirit, walking rightly, modestly, and chastely, and did not at
all defile that Spirit. Since, then, that body had always obeyed
the Holy Spirit, and had laboured rightly and chastely with it,
and had not at any time given way, that wearied body passed its time
as a slave; but having strongly approved itself along with the Holy
Spirit, it was received unto God.” The Palatine is similar. The
Æth. reads: “That body served well in righteousness and
purity, nor did it ever defile that Spirit, and it became His partner,
since that body pleased God.” | excellently and purely,
and after labouring and co-operating with the Spirit, and having in
everything acted vigorously and courageously along with the Holy
Spirit, He assumed it as a partner with it. For this conduct282
| 282 πορεία. Vatican,
potens cursus. | of the flesh pleased Him, because it
was not defiled on the earth while having the Holy Spirit. He took,
therefore, as fellow-councillors His Son and the glorious angels,
in order that this flesh, which had been subject to the body without a
fault, might have some place of tabernacle, and that it might not appear
that the reward [of its servitude had been lost283
| 283 The passages within brackets are omitted by Lips. and
Æth. | ], for the flesh that has been found without
spot or defilement, in which the Holy Spirit dwelt, [will receive a
reward284
| 284 The passages within
brackets are omitted by Lips. and Æth. | ]. You have
now the explanation285
| 285 [If the
reader feels that the explanation itself needs to be explained, let him
attribute it to the confused and inaccurate state of the text. Grabe says
emphatically, that “the created Spirit of Christ as a man and not
the Holy Ghost, the third person of the Trinity,” is spoken of in
this chapter chiefly. The apparent confusion of words and phrases must
be the result of ignorant copying. It is a sufficient answer to certain
German critics to cite the providential approval of Athanasius, a fact
of the utmost moment. Nobody doubts that Athanasius was sensitive to any
discoloration of the Nicene Faith. In the text of Hermas, therefore, as
it was in his copy, there could have been nothing heretical, or favouring
heresy. That Hermas was an artist, and purposely gave his fiction
a very primitive air, is evident. He fears to name the Scriptures he
quoted, lest any one should doubt their use, in the days of Clement,
in the Western churches.] | of this parable also.”
Chap. VII.
“I rejoice, sir,” I said, “to hear
this explanation.” “Hear,” again he replied: “Keep
this flesh pure and stainless, that the Spirit which inhabits it may
bear witness to it, and your flesh may be justified. See that the thought
never arise in your mind that this flesh of yours is corruptible, and you
misuse it by any act of defilement. If you defile your flesh, you will
also defile the Holy Spirit; and if you defile your flesh [and spirit],
you will not live.”286
“And if any one, sir,” I said, “has
been hitherto ignorant, before he heard these words, how can such a
man be saved who has defiled his flesh?” “Respecting former
sins287
of ignorance,” he said, “God alone is able to heal them,
for to Him belongs all power. [But be on your guard now, and the
all-powerful and compassionate God will heal former transgressions288
| 288 Omitted in Lips. Æth. has simply,
“But be on your guard now.” | ], if for the time to
come you defile not your body nor your spirit; for both are common, and
cannot be defiled, the one without the other: keep both therefore pure,
and you will live unto God.”E.C.F. INDEX & SEARCH
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