Chapter Seven -- Ignatius's Letter to the Ephesians Translation and Commentary
Chapter Seven -- Ignatius's Letter to the Ephesians Translation and Commentary
{L225} Ignatius's Letter to the Ephesians is his longest (21 chapters) and deals with a variety of subjects. We possess two previous letters to this church: Paul's Letter to the Ephesians and John the Seer's Letter to the Ephesians in the book of Revelation (Rev 2:1-6). Both are found in the New Testament. We know more from the New Testament about Ephesus than about any other of the cities, besides Rome, to which Ignatius addressed his letters. Acts 19 recounts the apostle Paul's ministry among and confrontation with the Ephesians. Ephesus was a large and productive commercial center whose religious life centered around the worship of Artemis (Diana). We learn from this letter that Onesimus was the bishop of Ephesus in Ignatius's day (1:2). As in all his other letters, Ignatius urges these Christians to be in unity with their bishop (e.g. 4:2) because the Docetists were denying the true humanity of Christ (7:2; 10:2; 16:1,2; 18:2; 19:1; 20:2). We also find here the unique emphasis on Jesus Christ as the one physician (7:2) and the Eucharist as "the medicine of immortality" (20:2).
Salutation [1]
{L226} 1 Ignatius's letter follows the standard form of ancient Greek letters: so-and-so to so-and-so, greetings. Writers would often note praiseworthy characteristics of the addressees as Ignatius does here.
{L227} Ignatius, also called Theophorus, [2] writes to the church at Ephesus in Asia [Minor], most worthy of all blessing, greetings in the great fullness of God the Father, and especially in Jesus Christ and in blameless joy. To the church that was marked out before all ages to be constantly oriented to an enduring glory, a glory united unchangeably and chosen in true suffering in the will of the Father and of Jesus Christ, our God. [3]
{L228} 2 The name Theophorus means "God-bearer." Several times in these letters Ignatius uses the language of participation in the divine life. See Eph 4:2; 8:1, and Magn 14:1, "filled with God."
{L229} 3 In this opening salutation Ignatius highlights the paradoxical position of the church in the world. It is destined for "enduring glory" but this high calling is lived out in the "true sufferings" of Christ in the world. Later fathers will speak of Christ suffering in and through the members of the church. St. Cyprian of Carthage speaks of Christ as the example of suffering for the Christian (Epistle 6) and St. Augustine speaks of the head of the church, Christ, suffering through Christians who comprise the body (Commentary on Psalm 61:4).
Chapter 1
{L230} (1) Since in God I received the much loved name [4] that you purchased by a just nature in accord with the faith and love in Christ Jesus, our Savior, and since as imitators of God you rekindled [yourselves] in the blood of God, [5] you perfectly completed the work of our family. [6] (2) When you heard that I had been brought bound from Syria [7] for the sake of the common name and hope, and that I had hoped, by your prayer, to obtain the privilege of doing battle with beasts in Rome [8] and so be a disciple, you were diligent to see me. [9] (3) Since I have received your full congregation in God's name in the person of Onesimus, [10] your bishop in the flesh whose love is beyond words. It is him I ask you to love in accord with Jesus Christ as well as all of you trying to be like him. Blessed is He who graciously gave you such a one as a bishop!
{L231} 4 See Rev 2:3, "You have patience and have borne much for my name."
{L232} 5 "the blood of God," an unusual expression, is used only here by Ignatius. He normally uses "blood of Christ" (Smyrn 6:1; Trall 8:1). While "blood of God" is unusual, it fits with Ignatius's belief that Jesus Christ is God (see the end of the salutation above) and therefore that the union of divinity and humanity in Christ allows us to transfer ideas to his divinity which strictly speaking belong to his humanity. Christ is one person with two natures. The pairing of "blood of God" with the verb "rekindle" and "family work" suggests that the Eucharist contains an empowering fire to do the work of God in the church.
{L233} 6 More lit. this sentence could be translated, "you rekindled in the blood of God the work of our family; you perfectly completed it."
{L234} 7 Ignatius usually refers to his own church by the region (Syria) rather than by the city (Antioch).
{L235} 8 theriomacheo ("to battle beasts") may have a special significance for the Ephesian Christians because Paul tells us that he fought with beasts in Ephesus. In 1 Cor 15:32, Paul says, "If I did battle with beasts in Ephesus according to man, what profit is that to me?" Ignatius may be calling this to their attention because Paul's bravery was widely remembered.
{L236} 9 The last phrases of this verse could also be translated, "you were diligent to see that I may be able to obtain being a true disciple."
{L237} 10 This Onesimus is probably not the same as mentioned by Paul as Philemon's slave (see Philem 1:10).
Chapter 2
{L238} (1) Now about my fellow slave, [11] Burrhus who is your blessed deacon in every way by God's will, [12] I ask that he remain for your honor and that of your bishop. And Crocus, who is worthy of God and of you, has refreshed me in every way; I received him as an exemplar of your love. In the same way may the Father of Jesus Christ refresh him together with Onesimus, Burrhus, Euplus, and Fronto. Through them I have seen you all in love. (2) May I enjoy you always if in fact I am worthy of you. It is fitting in every way to glorify Jesus Christ who has glorified you so that, knit together in a single obedience, you may be holy in every respect by being subject to the bishop and to the presbytery. [13]
{L239} 11 "fellow slave." I have chosen to translate doulos and its compounds (sundoulos) as "slave" to distinguish it from diakonos "deacon." Both words can be translated as "servant" but Ignatius always uses diakonos as a designation for the office of deacon. Paul often calls himself a doulos in the salutations of his letters (see e.g. Paul in Rom 1:1).
{L240} 12 kata theon ("by God's will," lit. "according to God"). Ehrmann takes this phrase as a personal attribute of Burrhus ("your godly deacon"). Either translation is possible. Kata theon is used by Paul (see e.g. Rom 8:27). Given Ignatius's emphasis elsewhere on the divine authority behind church offices, "by God's will" seems to fit his theology well.
{L241} 13 "presbytery" means the body of elders. It is used three times in the NT. Paul's use of presbuterion in 1 Tim 4:14 shows that the body of presbyters was involved in the ordination of new presbyters. Later presbyters would be called priests. Today priests are still called presbyters and the body of priests in a diocese is called the presbyterate.
Chapter 3
{L242} (1) I do not command you as if I were someone. [14] Since I am in chains in that name [of Christ], I am not yet complete in Jesus Christ. For now I am just at the beginning of being a disciple and I speak to you as fellow learners. I must be anointed [15] by you with faith, instruction, endurance, patience. (2) But your love does not permit me to keep silent about you. So I take the opportunity in advance to encourage you so you will agree [16] with the will of God. For Jesus Christ, our common [17] life, is the will of the Father as also the bishops, who are appointed in various regions, are in the will of Jesus Christ. [18]
{L243} 14 Ignatius uses here as elsewhere the form of humble appeal to his fellow believers by acknowledging his need for their help in facing his future martyrdom in Rome.
{L244} 15 hupaleiphtheinai ("anointed"). Ehrman ("be prepared by you") and Holmes ("be trained by you") flatten the metaphor in their translations. I have chosen to keep it because Ignatius is referring to a practice among the Greeks of anointing, or better rubbing, an athlete's body with oil to prepare him for a wrestling match. He must prepare for his martyrdom with the virtues of faith, etc. His request grows out of his view that members of the church share the grace of God with one another through empathetic prayer and sacrifice. Paul also used athletic metaphors (cf. 2 Tim 2:5) to describe his own impending martyrdom and later Greek fathers will do the same.
{L245} 16 "Agree with" is lit. "run with" (suntrechete), i.e. to live in harmony.
{L246} 17 adiakriton ("common life"). Ehrman has "Jesus Christ, who cannot be distinguished from our life."
{L247} 18 I detect in Ehrman's translation "the bishops .... share the mind of Jesus Christ" a slightly softer note than my translation, which is more literal.
Chapter 4
{L248} (1) Therefore, it is fitting that you agree with the opinion (or will) of the bishop as you are doing. Your rightly famous presbytery is worthy of God. It is in harmony with the bishop like strings tuned to a harp. For this reason, Jesus Christ is praised in your harmony and in your united love. [19] (2) Now, each of you, become a chorus together so that by a united voice in harmony as you take up the tune of God in unity, you may sing in one voice through Jesus Christ to the Father. This is so that the Father may hear and recognize you by the good things you do, you who are members of his Son. [20] So, it is useful for you to be in blameless unity that you may always partake of God. [21]
{L249} 19 Ignatius shows how obedience to proper authority and love for fellow Christians go hand in hand. Seeking unity with the whole church requires "running with the will of the bishop" and the presbytery (priests). This harmony in doctrine and affection brings praise to Jesus Christ. Ignatius follows Paul's teachings on unity within the church. The apostle urges Christians to be united in mind and heart (see 1 Cor 1:10-17 and Phil 2:1ff) in obedience to Jesus's prayer in John chapter 17, "that all may be one as you, Father, are in me and I in you that they may be one that the world may know that you sent me" (Jn 17:21).
{L250} 20 The unity Ignatius enjoins here flows from "being members of his Son." To be a true member of the church in harmony means belonging to Christ. Ignatius again follows Paul's doctrine of the church in which Christ is the head of the body and individual believers are members of Christ's body (see 1 Cor 12:12,19,20,27 and Eph 5:23).
{L251} 21 Here Ignatius expresses two themes that will echo down through the centuries. First, singing through Jesus Christ to the Father means that Christ is the leader of praise to the Father. The liturgy the church engages on earth enters into the heavenly praise through the Son. Among others, John Chrysostom and Germanos of Constantinople will emphasize this point. Second, partaking of God means sharing in the life of the triune God. Later Greek fathers use the same word as here (metecho), as well as sharing (koinoneo) and receiving (metalambano).
Chapter 5
{L252} (1) If in a short amount of time I gained such fellowship with your bishop -- a kind that is not human but spiritual -- how much more do I bless [22] you who are so mingled with him? As the church belongs to [23] Jesus Christ, and as Jesus Christ belongs to the Father, that all may be harmonious in unity. (2) Let no one deceive you. Unless someone is inside the sanctuary, [24] he does not have the bread of God. If the prayer of one or two has such great power, how much more does the prayer of the bishop and the whole church? [25] (3) He who does not come together in unity is proud and has judged himself for it is written, "God opposes the proud." [26] So let us be diligent not to oppose the bishop that we may be subject to God.
{L253} 22 makarizo ("bless you"). Holmes's choice of "congratulate" is too weak as is Ehrman's "consider you fortunate." In Christian Greek, makarizo is not simply a wish or congratulations. It connotes a blessing conferred, especially when spoken by a bishop.
{L254} 23 I read the dative case as a dative of possession.
{L255} 24 thusiasterion ("sanctuary") normally means "altar" in Christian Greek, though most translators choose "sanctuary" because it sounds strange to say "inside the altar." Ignatius refers to the liturgy of the church where the bread of God can only be found on the altar on which the Eucharist is celebrated. The fact that there were no church buildings at this time does not exclude the use of altars in Christian homes or other meeting places.
{L256} 25 This seems to allude to Jesus's words in Mt 18:19,20 where he speaks of two or three gathered in prayer in his name.
{L257} 26 A quotation from Prov 3:34 which is also quoted by James (4:6) and Peter (1 Pet 5:5).
Chapter 6
{L258} (1) When someone sees the bishop being silent, that much more should he revere him. Everyone that the steward sends to look after his own stewardship we should receive as being like him who sent him. So it is clear with respect to the bishop that we should view him as the Lord himself. [27] (2) So Onesimus himself highly praises your good order in God because you all live in accord with truth and because no heresy [28] lives in your midst. Nor do you listen to anyone more than the one who speaks about Jesus Christ in truth.
{L259} 27 A bishop is a steward of God's flock. His obligation is faithful pastoral leadership of his church, always remembering that he will answer to God for his stewardship (see Mt 20:1-16). The duty of the faithful is to receive the bishop as God's appointed leader (cf. Lk 10:16, "he who hears you hears me").
{L260} 28 "Heresy" means a sect that breaks off from the whole. The word later came to have a specific meaning of doctrinal aberration. Heresy is a sin against truth; schism (Greek schisma) is a sin against love. No Christian should countenance either. God desires his people to walk in truth (contra heresy) and in loving unity (contra schism).
Chapter 7
{L261} (1) For some are accustomed to bear the name [of Christ] with an evil guile while practicing other things that are unworthy of God. These are ones you should avoid like wild beasts for they are mad dogs, biting behind others' backs. These are some whom you must guard yourselves against because they are hard to heal. (2) There is one physician, [29] both fleshly and spiritual, born and unborn, [30] becoming God in the flesh, true life in death, from Mary and from God, at first suffering then incapable of suffering. [31] This is Jesus Christ our Lord.
{L262} 29 The entirety of section 7:2 is important for the patristic emphasis on Christ as the physician (iatros). Even though this title is implied in Jesus's own words in Mt 9:12, Mk 2:17, and Lk 5:31, the NT does not use the word directly of Christ except by his taunters (Lk 4:23). Conceiving of sin and its effects as a disease, the fathers see the church as a hospital for sinners with Christ as the chief physician.
{L263} 30 gennetos and agennetos ("born and unborn"). From the parallel statements around it, Ignatius clearly means gennetos with respect to Christ's humanity and aggenetos with respect to his divinity. This has caused considerable confusion in the history of Christian thought because gennetos is used by later writers to mean "begotten" as in the Nicene Creed when it says, "begotten, not made." Later orthodox writers say that the Eternal Son is begotten (gennetos) from the Father from eternity and did not become God (genetos). In that later usage, gennetos (begotten) is used of Christ's divinity whereas Ignatius is clearly using it of Christ's humanity. The historical complications in the distinction between genetos and gennetos are discussed by J.B. Lightfoot vol. 2 p. 90-94. Suffice it to say that Ignatius is using the terms without the later precision that became necessary in the Arian struggles of the 4th century.
{L264} 31 By using the temporal phrases "at first" and "then" Ignatius is referring to the death and resurrection of Jesus. The term "incapable of suffering" or "beyond suffering" is apathes. It will be used by later writers to signify an eternal attribute of God called the impassibility of God, i.e. that God does not experience the same ups and downs of emotion that human beings feel. While his writings do not explore this idea, Ignatius may be one of the sources for the later development of the idea by his insistence that Jesus Christ has transferred into the heavenly realm that is beyond the vicissitudes of earthly corruption.
Chapter 8
{L265} (1) Let no one deceive you, as you in fact are not deceived, since you are wholly God's. For when no dissension [32] that can torment you has arisen, then you are living by God's will. As scum of the earth [33] I sanctify myself for you Ephesians, for the church famous for ages. (2) Those who are fleshly cannot practice spiritual things nor can those who are spiritual practice fleshly things just as faith cannot do the things of unbelief nor unbelief the things of faith. [34] Even the things you practice according to the flesh are spiritual for you practice them in Jesus Christ. [35]
{L266} 32 Chapter 8 is yet another exhortation to unity and love. Here the Antiochean bishop reveals his Pauline roots by speaking of sanctifying himself for the unity and spiritual welfare of the Ephesian church. His own devotion to spiritual things, he hopes, will inspire them to see the difference between a sinful (fleshy) way of life and following the Spirit of God. For those who are of faith and the Spirit, even their normal lives in the world are spiritual because they are "in Jesus Christ."
{L267} 33 Ignatius uses peripsema, translated by Holmes as "humble sacrifice." Ehrman translates this as "I give myself as a sacrificial offering." LS gives the meaning of "anything wiped off, i.e. of a vile person or scapegoat." Ignatius speaks in self-deprecating terms as he gives his life as a self-offering. By the world he is regarded as a criminal but in God's plan of salvation (oikonomia) his sufferings benefit the church.
{L268} 34 Ignatius's vocabulary in 8.2 is clearly drawn from Paul's stark contrast between the flesh and the Spirit. The closest parallel to this text is probably 1 Cor 2:13,14. In Paul and in Ignatius there is an intentional ambiguity in the phrase "according to the flesh" (kata sarka). Here and in Paul's Romans 1:3 it refers to "human nature" or "things done in everyday life" without any connotations of sin, whereas in Romans 8:13 kata sarka connotes a sinful way of life as Ignatius's "fleshly things" (ta sarkika) does here.
{L269} 35 "In Jesus Christ" is modeled on the Pauline doctrine of being "in Christ." Paul's doctrine of the incorporation of the faithful into Christ pervades his letters. Baptism is the initial and definitive act of this incorporation of believers into Christ (see Paul Rom 6:1-5). Through the giving of the Spirit in baptism, the baptized become members of the body of Christ (see 1 Cor 12:13).
Chapter 9
{L270} (1) I recognized some who were passing through there with evil doctrine. You have not permitted them to sow [evil doctrine] among you, because you have plugged up your ears as not to receive the things sown by them. As stones of the Father's temple you have been prepared to be God the Father's building, lifted up to the heights through the crane [36] of Jesus Christ, which is the cross, as you use the Holy Spirit for a rope. Your faith is your guide; [37] love is the way that carries you up to God. (2) You are all fellow travelers, [38] God-bearers, temple-bearers, Christ-bearers, bearers of holiness, ordered well in every way in the commands of Jesus Christ. For you I was joyfully made worthy to communicate with you in writing and to rejoice with you that you love no other life than God. [39]
{L271} 36 "crane" is a traditional translation of machane, a word that means any kind of implement or instrument (cf. Italian machina, English machine).
{L272} 37 "guide" here is anagogeus, a guide that leads upward. It can refer to people, to physical objects (e.g. straps) or, as here, to abstract things like faith.
{L273} 38 "fellow travelers" is synodos. It is not a common word in Greek literature and can mean a "joint assembly" as well.
{L274} 39 Ignatius here expresses an idea always emphasized in the later spiritual writers of the church, especially those in the eastern monastic traditions. The sacraments and all the other temporal aids to the spiritual life are designed to foster a love for God alone who is the ultimate final goal of Christian living.
Chapter 10
{L275} (1) Pray unceasingly for others; in their case there is hope for repentance, that they may obtain God. Permit them to become disciples by [seeing] your works. (2) With regard to their expressions of anger, be meek; with regard to their boasts, be humble. Meet their blasphemies with your prayers and their deception with your steadfastness of faith. Meet their unruly life with your gentleness, and be diligent not to imitate them. (3) Let us be found to be their brothers in gentleness and diligent to be imitators of the Lord. Who has been more wronged? Who has been defrauded? Who has been rejected? [40] This is so that no weed [41] of the devil may be found among you but that in purity and sobriety you may remain in Jesus Christ both bodily and spiritually.
{L276} 40 With Ehrman, I take the implied subject of these questions to be Jesus Christ, i.e. "who has been more mistreated than he?" Holmes interprets it differently.
{L277} 41 Ignatius uses the botanical metaphor only to refer to demonic influence (cf. Trall 6:1). Botane can be "planting, plant, or weed."
Chapter 11
{L278} (1) These are the last times. So finally, let us shrink back; [42] let us fear the patience of God that it may not become judgment for us. For we should either fear the coming wrath or love the present grace. [43] One or the other. Only being found in Christ Jesus leads to true life. (2) Apart from him nothing is appropriate. In him I carry around these bonds, my spiritual pearls. [44] In these may it be granted to me to rise again through your prayers. May I always be a partaker [of this resurrection] so that I may be found in the company of the Ephesian Christians who always agree with [45] the apostles in the power of Jesus Christ.
{L279} 42 Holmes takes aischunthomen as "let us be reverent" whereas Ehrman translates it as "so we should feel ashamed." In the NT, it is normally translated "be ashamed." Ignatius seems to be using it in the same negative sense as 1 Jn 2:28, "Let us not shrink back from him at his coming." Ignatius is urging an attitude of reverence and holy fear in the face of who God is.
{L280} 43 "the present grace" is God's forbearance in not bringing judgment on the world. It is by loving the grace of God that we avoid the future judgment because in Christ both the present and future are under divine mercy.
{L281} 44 Later Christian writers speak of the bonds of imprisonment or martyrdom as pearls. See Lightfoot vol. 2 p. 62.
{L282} 45 Some MSS have suniemi (understand) and others have suaineo (agree with).
Chapter 12
{L283} (1) I know who I am, and to whom I write. I am condemned, but you have received mercy. I am in danger; you are secure. (2) You are the way for those who are being slaughtered for God; [46] you are fellow initiates with Paul [into the mysteries]. [47] This Paul was sanctified, he was confirmed by the testimony, [48] and he is worthy of the greatest blessing. May I also be found to walk in his footsteps whenever I reach God. In every letter Paul mentions you in Christ Jesus.
{L284} 46 anaireo ("slaughtered") can also mean "take up" and so the translation would be "taken up to God." Perhaps Ignatius intentionally chose an ambiguous word to show that by his being slain for God, he will find this path to God through the service that the Ephesians render to him.
{L285} 47 summustai ("fellow initiates"). This word implies being initiated into the mysteries. This word and many cognates will be used by later Christian writers to refer to the sacraments of initiation (Baptism, Chrismation, Eucharist). In this context, Ignatius again draws on the Pauline teaching of the real communication of spiritual goods in the body of Christ. Not only does Ephesus lie on the road to Rome, the Ephesian Christians are the means for his attaining martyrdom and thus God in his death. See Camelot p. 68.
{L286} 48 memartuemenou ("confirmed by the testimony") means that his witness for Christ with his life secured his place in heaven.
Chapter 13
{L287} (1) So, be diligent to gather more frequently [49] for thanksgiving and glory to God. [50] For whenever you gather in the same place frequently, the powers of Satan are annihilated, and his destructive intention is destroyed in your harmony of faith. (2) Nothing is better than peace. In it, every war in heaven and on earth is brought to nothing. [51]
{L288} 49 Most take puknos temporally as "more frequently" but it may have a spatial reference meaning "more closely together," i.e. in closer union with one another.
{L289} 50 eucharistia ("for thanksgiving and glory to God") as used here may simply be "thanksgiving" or it may also refer to the eucharistic liturgy. Ignatius already uses the term as a designation of the church's worship. See Philad 4:1; Smyrn 7:1; 8:1.
{L290} 51 Chapter 13 shows the true character of the liturgy as an engagement with cosmic powers, a theme that will show up in the homilies of St. John Chrysostom in the late fourth century. This explains why unity and harmony in the church, especially as found in the liturgy, is so important. The church on earth is like an army engaging in warfare against the forces of darkness when it worships the true God in unity and love under the proper authority of a bishop.
Chapter 14
{L291} (1) Nothing escapes your notice if you have faith and love [52] completely in Jesus Christ. This is the beginning and the end of life. Faith is the beginning; love is the end. [53] When the two are in harmony, God is there. Everything else leading to a noble character follows from this. [54] (2) No one claiming faith lives in sin, nor does one possessing love persist in hate. [55] "The tree is known from its fruits;" [56] thus, those who claim to belong to Christ will be evident from the things they do. For the work is not a matter of what one claims now, but it is a matter of being found in the power of faith at the end.
{L292} 52 Ignatius, like Paul in 1 Cor 13, speaks of faith and love as twin virtues. Real faith naturally leads to love and is completed by love.
{L293} 53 Cf. 1 Cor 13:8, "Love never fails," and 13:13, "Now these three remain: faith, hope, and love, but the greatest of these is love."
{L294} 54 Ignatius here conceives of unity both as unity among the members of the church and unity within the heart of individuals. True unity has both an objective and a subjective aspect.
{L295} 55 Ignatius sounds much like the apostle John in 1 Jn 3:6, "Everyone who abides in him does not sin." For both Ignatius and John the worst manifestation of sin is hate. See 1 Jn 3:15, "Everyone who hates is a murderer, and you know that no murderer has eternal life remaining in him."
{L296} 56 See Mt 12:33.
Chapter 15
{L297} (1) It is better to keep silent and to truly be, than to speak and not be. To teach is good if the one speaking acts [in accord with his teaching]. Therefore, there is one Teacher, who spoke and it happened. And the things he did in silence are worthy of the Father. [57] (2) The one who possesses Jesus's word can truly also hear his silence, that he may be perfect, that he may act through what he says and be known by his silence. [58] Nothing escapes the Lord's notice, but even our hidden affairs are known to him. (3) Let us do everything as if it comes from him who is dwelling [59] in us, that we may be his temples and that our God may be in us, which in fact he is. This will become apparent to us when we rightly love him. [60]
{L298} 57 Does this refer to the hidden years of Jesus's life? On the silence of God in Ignatius see also the comments at Eph 19:1.
{L299} 58 The value that Ignatius places on silence will become a major theme in Eastern spirituality. The heyschast movement (Greek hesuchia = silence) becomes strong in the fourth century and provokes controversy in the age of Gregory Palamas (14th century).
{L300} 59 The phrase, "as if it comes from him who is dwelling," may mean "as if it belongs to him who dwells in us." Ehrman and Camelot insert the verb "know," i.e. "knowing that he is dwelling in us." I see no reason to assume that Ignatius means anything other than the way I have translated it.
{L301} 60 Here Ignatius draws on Paul's doctrine of the church and its individual members as temples of God as in 1 Cor 3:16, 6:19, and 2 Cor 6:16. This language would have been familiar to the Ephesian Christians through Paul's letter to them. See Paul Eph 2:20-22.
Chapter 16
{L302} (1) Do not be deceived, my brothers; those who corrupt homes will not inherit the kingdom of God. (2) So if those who are doing these things according to the flesh die, how much more, if they corrupt the faith of God [61] in evil teaching? Jesus Christ was crucified for this [faith]. Such a man, because he is defiled, will end up in unquenchable fire. The same is true for the one who listens to him. [62]
{L303} 61 pistin theou ("faith of God") probably means "the faith established by God" or what theologians call the fides quae creditur. This is the meaning in Jude 3 of "the faith once handed down to the saints" (i.e. God's holy people). It is the same meaning as in "the Christian Faith," i.e. the objective content of the faith rather than the subjective faith of a person.
{L304} 62 Ignatius sounds a note familiar to ancient Christians but often opprobrious to modern ones. Heresy that is embraced knowledgeably and consciously involves a rejection of divinely revealed truth and imperils eternal salvation.
Chapter 17
{L305} (1) For this reason the Lord received ointment on his head to breathe incorruptibility [63] on the church. Do not be anointed with the foul smell of this world's ruler's teaching, [64] lest he keep you as a prisoner from living the life set before you. (2) Why do we not all become wise when we receive the knowledge of God, which is Jesus Christ? Why do we foolishly die, by ignoring the gift which the Lord truly sent?
{L306} 63 See Mt 26:6-13. See also John 20:19-23 about Jesus breathing on the Apostles. Ignatius here begins the patristic practice of drawing out spiritual applications for the church from the specific historical events of Christ's life. See Eph 18:2 about baptism. Meditating on the events of Christ's life is a way of entering into the mysteries of salvation. Ignatius of Loyola founded his Spiritual Exercises on this practice.
{L307} 64 See Paul 2 Cor 2:15, "we are the aroma of Christ to God" and Eph 5:2.
Chapter 18
{L308} (1) My spirit is in sacrificial service for the cross, [65] which is a scandal to unbelievers, but to us it is salvation and eternal life. Where are the wise? Where is the debater? Where is the boast of those called intelligent? [66] (2) Our God, Jesus the Christ, was conceived by Mary according to God's design; [67] he is from the seed of David and of the Holy Spirit. He was born and baptized that he might purify the water by his Passion. [68]
{L309} 65 "Sacrificial service" is peripsema which carries two ideas: sacrifice and self-abasement. See note at Eph 8:1.
{L310} 66 These questions draw on 1 Cor 1:20-23.
{L311} 67 oikonomia ("design") is a word used by Paul and many later church fathers, especially Irenaeus. It denotes the plan of salvation or God's design for the redemption of the human race.
{L312} 68 The NT letters do not comment much on the events of Christ's life. The early church fathers began commenting on specific events such as the birth and the baptism. For an exception see 2 Pet 1:17,18 where Peter mentions the Transfiguration. Later fathers will interpret Jesus's baptism in the Jordan as an act of cleansing all waters for the baptism of sinners. This draws on Paul's doctrine of baptism as union with the passion of Christ in Rom 6:1ff.
Chapter 19
{L313} (1) Mary's virginity and giving birth escaped the notice of the ruler of this age, [69] as did the death of the Lord. There are three mysteries [70] that cry out; these were done in the silence of God. [71] (2) So how was it shown to the ages? A star in heaven shone more brightly than all the stars, and its radiance was inexpressible, and its novelty produced wonder. All the other stars, along with the sun and the moon, formed a chorus for that star. The radiance of that star far exceeded any other, and the source of this incomparable novelty caused a disturbance. (3) Therefore every [form of magic] and every bondage has been destroyed; ignorance that comes from evil [72] has vanished; the old kingdom is destroyed. It is corrupted in a human sense when God appears for the renewal of eternal life. That which has been prepared receives its foundation with God. Therefore all things are stirred up because the destruction of death is taken care of.
{L314} 69 See 1 Cor 2:7,8, "But we speak God's wisdom hidden in a mystery which God established before the ages for our glory. None of the rulers of this age have known this wisdom for had they known it, they would not have crucified the Lord of glory." Ignatius uses the singular "ruler" (archonta), referring clearly to the Evil One, while Paul uses the plural (archonton) and may be referring to human rulers. Ignatius may be drawing on John's language as much as Paul's. See "the ruler of this world" (kosmos) in Jn 16:11.
{L315} 70 The Greek word musterion has a rich meaning in Christian usage, starting in the NT. Paul, for example, uses musterion to refer to God's plan (oikonomia) in Eph 3:1-7. See v. 4, "in the mystery of Christ" (cf. Col 1:26). Here Ignatius initiates a long tradition of referring to the events of the life of Christ and of redemptive history in general as "mysteries." Later Christian writers will use the plural mysteria to refer to the sacraments.
{L316} 71 hesuchia ("silence"). See Eph 15:2, "He who possesses Jesus's word can also hear his silence." There Ignatius is encouraging silence in those who teach; here he refers to the eternal plan in which redemption was foreordained. We see Paul in Rom 16:25, "according to the revelation of the mystery that has been held in silence for long ages." See also Paul Eph 3:9.
{L317} 72 There are different punctuations in this text resulting in different translations. I have followed Holmes who takes "evil" as modifying "ignorance" while Ehrman takes "evil" in conjunction with "bondage." Both are possible.
Chapter 20
{L318} (1) If Jesus Christ counts me worthy by your prayer, and it is his will, in a second treatise that I am about to write, I will show you the plan which I began leading to the new man, Jesus Christ in his faith, and in his love, in his suffering, and resurrection. [73] (2) This is especially the case if the Lord shows me that each of you gathers together in one faith and in one Jesus Christ who came from the stock of David in the flesh, the Son of Man and Son of God. This results in you obeying your bishop and your presbytery with undistracted mind as you break bread [74] which is the medicine of immortality, [75] the antidote against death and life forever through Jesus Christ.
{L319} 73 I have translated these prepositional phrases literally to allow the reader to interpret them. "In his faith" probably means "in faith in him" and "in his love" probably means "in love for him." So Holmes and Camelot translate; Ehrman renders it "involving his faithfulness and love."
{L320} 74 "Breaking bread" is the expression used by Luke in Acts for the eucharistic celebration. See Acts 2:46; 20:7,11. In the NT period, "breaking bread" may have also meant a larger meal of which the Eucharist was a part.
{L321} 75 On this important phrase in Ignatius, see chapter five in the introductory essays.
Chapter 21
{L322} (1) I am your substitute soul, [76] and for those that you sent to Smyrna for the honor of God. So I write to you, giving thanks to the Lord, and giving my love to Polycarp as well as to you. Remember me as Jesus Christ also remembers you. (2) Pray for the church that is in Syria. I am going to Rome in chains. I, the least of all believers there, was counted worthy to be found for the honor of God. Farewell in God the Father and in Jesus Christ, our common hope.
{L323} 76 antipsuchon ("substitute soul") occurs four times in the letters (see also Smyrn 10:2; Polyc 2:3; 6:1). It is difficult to translate. Ehrman has "I am giving my life for you" while Holmes has the weaker "I am devoted to you." Camelot uses "ransom" and explains that it carries the idea of one life in exchange for another. The word does not occur in the NT but the concept is expressed in Jn 15:13 and in the ransom (lutron) of Mk 10:45.