Chapter Nine -- Ignatius's Letter to the Trallians Translation and Commentary
Chapter Nine -- Ignatius's Letter to the Trallians Translation and Commentary
{L379} The Letter to the Trallians appears to have been written from Smyrna after Ignatius had visited Ephesus as indicated in Trall 12:1. Obedience to the rightful authority of the bishop appears here, as it does in all the other letters, to be grounded in divine authority (2:1). Ignatius commends the Trallians for their love for Polybius their bishop (1:1). He refers to the sacraments as "mysteries" (2:3) and specifically the Eucharist as renewing faith and love in the faithful (8:1). Ignatius is countering some form of Docetism with this letter. He roundly condemns the Docetists' pride in heavenly visions (cf. 5:2), in mixing Christ with their own ideas (6:2), in their rejection of the altar of the church (7:2), and, most of all, in their denial of the real humanity of Jesus Christ (9:1). Ignatius urges the Trallians that the best weapon against heresy and schism is meekness (3:2), love (13:2), and deep union with Christ in his passion (11:2).
Salutation
{L380} Ignatius, called Theophorus, to the holy church of Tralles in Asia, beloved by God, the Father of Jesus Christ. This church is chosen and worthy of God, living in peace in both flesh and spirit [1] by the passion of Jesus Christ, [2] our hope. You live in the resurrection leading to him. [3] I greet you in the fullness, [4] in apostolic authority, [5] and I wish you the warmest greetings.
{L381} 1 "in flesh and spirit." Ignatius uses the phrase in several letters to refer to the external and the internal. The church is "beloved, chosen, and worthy of God" in both its outward governance and in its inner peace.
{L382} 2 "by the passion of Jesus Christ." Ignatius speaks often of the passion (sufferings) of Christ (see e.g. Eph 18:2; 20:1; Mag 11:1; Trall 11:2). Here the dative case may be expressing the means ("by") or the idea of "with respect to." In either case, Ignatius affirms that the peace and welfare of the church flows from union with the sufferings and resurrection of Christ.
{L383} 3 "in the resurrection leading to him." My translation is somewhat loose but it does express two important ideas. The current earthly life of the church flows from the resurrection of Jesus and the final resurrection on the last day has as its goal complete union with Jesus Christ ("to him").
{L384} 4 Does this mean the fullness of grace and of the Spirit of Christ, as Camelot takes it, or "out of a full heart" (aus vollem Herzen) as Bauer takes it? Or could it be in the fullness of authority? An argument for this last reading would derive from seeing the following phrase en apostoloko characteri as an apposition to fullness. See the next note.
{L385} 5 en apostoloko characteri ("in apostolic authority"). The word character in Greek means a stamp or impression of one thing on something else. Ignatius uses it in Mag 5:2 (see comment there). Most Protestants (e.g. Bauer, Holmes) translate this "in an apostolic manner." This is probably too weak since character has a more forceful meaning than tropos ("manner") or some such synonym. Bauer points to 3:3 and Rom 4:3 as evidence that Ignatius cannot be claiming apostolic authority. Those texts show Ignatius's awareness that he is not an apostle but this does not exclude his having a derived apostolic authority just as calling himself a deacon does not mean he was not a bishop. His authority carries the full weight of the truth of the gospel inherited from the apostles. This expression may be a way of speaking of this apostolic succession. See chapter 4 on the church in the introductory essays.
Chapter 1
{L386} (1) I knew that you possessed a blameless and non-judgmental attitude [6] in endurance. This was not by use but by nature, [7] as Polybius your bishop showed me. He came to Smyrna by the will of God and of Jesus Christ and he rejoiced with me who is bound in Christ Jesus. In him I beheld your entire congregation. (2) Since I received God's good will through him, I glorified God [8] because I found you to be imitators of God, as I knew I would.
{L387} 6 dianoian adiakriton ("non-judgmental attitude"). This could be translated several ways. Most translate adiakriton as "unwavering" or "steadfast," i.e. in endurance. It could also mean "without distinction" or even "uncritical."
{L388} 7 "not by use but by nature." The contrast here may reflect one used by the Gnostics in which the majority of church members (the so-called "psychics") possessed virtue "by use" while the elite of the church had virtue "by nature." Ignatius is complimenting the church in Tralles as possessing this blameless mind as an essential part of their life together. Salvation and the acquisition of virtue intimately imply one another. Growth in virtue results in coming closer to God and therefore to salvation.
{L389} 8 While most translators render this sentence as I have, the word "glorified" could also be translated "honored [Polybius]." It is not clear who the object of the verb (edoxasa) is. God? Polybius?
Chapter 2
{L390} (1) When you are submissive to the bishop as to Jesus Christ, you seem to me to be living not in accord with human custom but in accord with Jesus Christ who died for us. This was so that by believing in his death you may escape dying. (2) As is already your practice, it is necessary to do nothing without [the approval] of the bishop, but to be submissive to the presbytery as to the apostles of Jesus Christ, our hope. We will be found in him if we spend our lives for him. [9] (3) The deacons also must be pleasing to all in every way since they are servants of the mysteries of Jesus Christ. For they are not servants of food and drink but helpers of God's church. It is necessary for them to avoid accusations like fire.
{L391} 9 "if we spend our lives for him." The Greek verb diago means "to spend time," but the context makes it necessary to infer my translation.
Chapter 3
{L392} (1) Likewise, all should revere the deacons as Jesus Christ in the same way that the bishop is the exemplar [10] of the Father, and the presbyters are like the council of God and like the bond of the apostles. Apart from these a church cannot be called a church. (2) I am persuaded that this is true of you. I received the token of your love and I have it with me in your bishop whose very bearing is a great instruction. His meekness is [his] power. I think of him just as those who are without God revere him. Because of love I will spare you even though I am able to write more pointedly about this. [11] I did not think that since I am condemned I could command you like an apostle. [12]
{L393} 10 tupos ("exemplar"). Camelot and Ehrman translate this word as "image." The next verse uses exemplarion ("token") which seems interchangeable with tupos. Exemplarion is also used in Eph 2:1. There Crocus is the token (sign) of love as Polybius is in this text. This expresses the idea of a Christian embodying the love of others as Christ embodied the love of the Father, an idea that assumes the reality of sharing graces in the mystical body of Christ.
{L394} 11 "about this." This phrase could be translated "in his behalf," i.e. to defend Polybius.
{L395} 12 All scholars acknowledge that the text of this verse is corrupt. My translation follows a widely accepted pattern. On the implications of not commanding like an apostle, see the note on "apostolic authority" in the salutation of this letter and the introductory essay on the church (chapter 4).
Chapter 4
{L396} (1) I have great thoughts in God, but I measure myself [moderately] that I may not die in self-boasting. For now I must fear more than pay attention to those who puff me up. (2) For those who tell me such things are really flogging me because I love suffering but I don't know if I am worthy [of it]. For envy [13] does not appear to [trouble] many but it wages a battle against me. So I use meekness with which the ruler of this age is destroyed. [14]
{L397} 13 zelos ("envy"). This is usually translated "jealousy" or "zeal." Here Ignatius clearly sees it as a vice to be countered by humility and meekness. Zelos in context is a vice for which suffering is the cure. Evil is destroyed by its opposite, meekness (praotes).
{L398} 14 In his typically self-deprecating manner Ignatius has great confidence in God but knows his own weakness and limitations. He knows that suffering engenders humility and meekness while others praising him may be his downfall. Here the heart of Ignatius as a servant of God stands in the foreground.
Chapter 5
{L399} (1) Am I not able to write to you of heavenly things? I am afraid lest I do you harm who are [still] babes. Grant me this lest by not being able to contain [these things] you are strangled. (2) And I, though I am bound, I can fix my mind on heavenly things, on the angelic regions, and the ruling guardianship, on things visible and invisible. [15] For all that, I am not yet a disciple. [16] We lack many things [we still need] so that we may not lack God himself.
{L400} 15 The enumeration of heavenly powers is reflected in Smyrn 6:1 and in Paul Eph 1:20,21 and Col 1:16 where Christ is above all heavenly powers.
{L401} 16 Almost all translations take the "not" with the statement "I am not a disciple," but the Greek text could be translated other ways. I have followed the traditional translation because elsewhere Ignatius speaks of himself as not yet being a disciple. See Eph 3:1 and Rom 5:3.
Chapter 6
{L402} (1) I appeal to you, not I, but the love of Jesus Christ. Use only Christian food and abstain from a foreign plant that is heresy. (2) Those who appear worthy of trust [17] mingle Jesus Christ with themselves. [18] It is like someone giving a deadly poison with honey-wine. The one who receives this very thing with a sweet taste ends up dying of an evil desire.
{L403} 17 kataxiopisteuomenoi ("who appear worthy of trust") is difficult to translate here. Ehrman has "such persons seem to be trustworthy" while Camelot has "those who attempt to pass themselves off as worthy of the faith."
{L404} 18 Camelot adds "with their error" rather than "with themselves." This chapter speaks of Christian teaching as food. In contrast to those who mix the message of Christ with their own doctrines, Ignatius urges the consumption of truth flowing from "the love of Jesus Christ." Like Paul, the bishop of Antioch sees doctrinal purity and personal love as twin sisters.
Chapter 7
{L405} (1) Guard against such people. This will be [true] for you when you are not puffed up and are inseparable from God, i.e. Jesus Christ, the bishop, and the orders of the apostles. [19] (2) The one who is within the altar is pure; the one outside the altar is not pure, that is, the one who does something without the bishop and the presbytery and the deacons. This person is not pure in conscience. [20]
{L406} 19 "orders of the apostles." This expression shows not only that Ignatius himself has apostolic authority (see comment on the salutation) but that the bishop and his presbyters function with apostolic authority.
{L407} 20 7:2 shows how intimately purity, sacrament, and sacrifice are intertwined in Ignatius. Some scholars think Ignatius means ritual purity as in the OT but this is a modern distinction between moral and ritual purity. For Ignatius and later fathers of the church, moral purity could come from ritual purity because the Christian altar had the Lamb of God who brings purity to human beings. The Eucharist, because it contains the sacrifice of Christ on Calvary, purifies those who are "within the altar."
Chapter 8
{L408} (1) I have not known any such thing among you but I caution you who are my beloved because I foresee the treachery of the devil. So, by seizing upon gentleness, create yourselves anew in faith which is the flesh of the Lord, and in love which is the blood of Christ. [21] (2) Let none of you hold something against his neighbor. Do not give opportunities to the pagans so that the congregation [22] in God may not be blasphemed on account of a few foolish people. Woe to him through whom some blaspheme my name in futility. [23]
{L409} 21 "recreate yourselves, etc." Ignatius teaches the renewal of the inner life of the soul with God through the sacrament of the Eucharist. Fighting against false teaching requires fortification in gentleness, faith, and love. These virtues are given by God through the flesh and blood of Christ who is the perfect embodiment of them. For a discussion of the Eucharist and spiritual nourishment, see Camelot, p. 46. Lightfoot reads anaktesas "recover, refresh."
{L410} 22 Ignatius uses plethos for "congregation."
{L411} 23 An allusion to Is 52:5.
Chapter 9
{L412} (1) So play the deaf-mute when anyone speaks to you without Jesus Christ who was from David's tribe, from Mary, who was truly born, ate, and drank, was truly persecuted in the time of Pontius Pilate, truly was crucified and died while the [powers] of heaven, of earth, and under the earth looked on. [24] (2) He was truly raised from the dead by his Father raising him. The Father, that is, the Father in Christ Jesus, will raise us who believe in him in like manner. Without him we do not have true life.
{L413} 24 "while the [powers] of heaven." Ignatius here reflects the Pauline theme of the cosmic significance of Christ's life, death, and resurrection. See Paul Phil 2:5-11.
Chapter 10
{L414} (1) Now if some who are without God, that is unbelievers, claim he only seemed to have suffered -- they are ones for whom the language of appearance is appropriate -- then why am I a prisoner and why do I desire to fight with beasts? If it were true, there would be no point to my death. [25] I would be bearing false witness against the Lord.
{L415} 25 dorean ("no point ") can also mean "freely" and so could be translated "I die of my own free will."
Chapter 11
{L416} (1) Flee from evil offshoots that give birth only to death-bearing fruit. If anyone tastes this he dies at once. These are not the Father's plantings. (2) If they were, they would appear as branches of the cross and their fruit would be incorruptible. Through it, in his passion, he calls you his members. Therefore, the head cannot be born without members since God promises that unity which is himself. [26]
{L417} 26 Unity within the church is not only external obedience to the bishop but is a real union between Christ the head and believers as the members. This union is accomplished through the passion and cross. This text reflects Paul's doctrine of the church as the mystical body (see Paul Eph 5:23,30). Ignatius's botanical imagery also seems to draw on Jesus's words in Jn 15:1-15 about the vine and the branches.
Chapter 12
{L418} (1) I greet you from Smyrna together with the churches of God that are present with me. These are those who have refreshed me in flesh and spirit in every way. (2) My chains that I carry for the sake of Jesus Christ appeal to you [27] as I ask to attain to God. Stay in your harmony and in your prayer with one another. It is fitting for each of you, particularly the presbyters, to bring refreshment to the bishop for the honor of the Father of Jesus Christ and of the apostles. (3) I appeal to you in love to listen to me that by my writing I may not be a witness in your midst. [28] Now pray for me as I need the love [emanating] from you in the mercy of God [29] to make me worthy of the lot [30] which I am set to obtain. Pray that I may not be found unapproved. [31]
{L419} 27 parakalei humas ("appeal to you") may also be translated "encourage you."
{L420} 28 "that I may not be a witness in your midst," i.e. to condemn them by their failure to follow Ignatius's commands.
{L421} 29 "as I need the love [emanating] from you." Ignatius here expresses how the love of Christians shared in the mystical body prepares each member for fulfilling his vocation, which is the call to martyrdom.
{L422} 30 kleros ("lot") became the normal word for "clergy" in late Christian Greek. In this context the most natural reading is that Ignatius means the destiny of martyrdom though he may also be thinking of the inheritance of the Saints in heaven.
{L423} 31 Ignatius uses Paul's language from 1 Cor 9:27.
Chapter 13
{L424} (1) The love of the Smyrneans and Ephesians greets you. Remember the church in Syria in your prayers. I am not even worthy to claim to be the least of these. [32] (2) Farewell in Jesus Christ. Be subject to the bishop as you are to the commandment; and likewise to the presbytery. Love each and every one with an undivided heart. (3) My spirit makes you pure [33] not only now but also when I attain to God. [34] I am still under danger but the Father is faithful in Jesus Christ to fulfill my and your request. May you be found blameless in him!
{L425} 32 Though the bishop of Antioch, Ignatius sees himself as the least of the faithful. Though this may appear to be pious exaggeration for the sake of effect, holy priests often view themselves simply as the lowest of the lowly recalling Christ's instruction to his apostles (Mk 10:35-45). A bishop, when he prays the liturgy, is reminded in the prayers themselves that he is only God's "unworthy servant."
{L426} 33 "My spirit makes you pure" is translated variously as "my own spirit is sacrificed for you" (Ehrman, Camelot), and "My spirit is devoted to you" (Lightfoot). Hagnizo is used in the NT (see 1 Jn 3:5; 1 Pet 1:22) to mean "purify, cleanse, make pure." There seems no reason not to take it in that sense here. I have read it as a middle voice "makes you pure" but it could be the passive "my spirit is made pure by you" or even "my spirit makes yours (i.e. spirit) pure."
{L427} 34 Ignatius implies that his prayers and merits derived from Christ will benefit the Trallians even after his death. The intercession of the Saints is rooted in the rich Pauline teaching of communion in the mystical body of Christ (i.e. the church).