IGNATIUS
LETTER TO THE PHILADELPHIANS

Srawley's Translation (with notes)
Roberts-Donaldson Translation
Lightfoot's Translation

Roberts-Donaldson Translation

THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS SHORTER VERSION

Ignatius, who is also called Theophorus, to the Church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoices unceasingly in the passion of our Lord, and is filled with all mercy through his resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit.

CHAPTER I.--PRAISE OF THE BISHOP.

WHICH bishop, I know, obtained the ministry which pertains to the common [weal], not of himself, neither by men, nor through vainglory, but by the love of God the Father, and the Lord Jesus Christ; at whose meekness I am struck with admiration, and who by his silence is able to accomplish more than those who vainly talk. For he is in harmony with the commandments [of God], even as the harp is with its strings. Wherefore my soul declares his mind towards God a happy one, knowing it to be virtuous and perfect, and that his stability as well as freedom from all anger is after the example of the infinite meekness of the living God.

CHAPTER II.--MAINTAIN UNION WITH THE BISHOP.

Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captives those that are running towards God; but in your unity they shall have no place.

CHAPTER III.--AVOID SCHISMATICS.

Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God. If any one walks according to a strange opinion, he agrees not with the passion [of Christ.].

CHAPTER IV.--HAVE BUT ONE EUCHARIST, ETC.

Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it according to [the will of] God.

CHAPTER V.--PRAY FOR ME.

My brethren, I am greatly enlarged in loving you; and rejoicing exceedingly [over you], I seek to secure your safety. Yet it is not I, but Jesus Christ, for whose sake being bound I fear the more, inasmuch as I am not yet perfect. But your prayer to God shall make me perfect, that I may attain to that portion which through mercy has been allotted me, while I flee to the Gospel as to the flesh of Jesus, and to the apostles as to the presbytery of the Church. And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had witness borne to them by Jesus Christ, and being reckoned along with in the Gospel of the common hope.

CHAPTER VI.--DO NOT ACCEPT JUDAISM.

But if any one preach the Jewish law unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchres of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince of this world, lest at any time being conquered by his artifices, ye grow weak in your love. But be ye all joined together with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them.

CHAPTER VII.--I HAVE EXHORTED YOU TO UNITY.

For though some would nave deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes, and detects the secrets [of the heart]. For, when I was among you, I cried, I spoke with a loud voice: Give heed to the bishop, and to the presbytery and deacons. Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you. But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man. But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.

CHAPTER VIII.--THE SAME CONTINUED.

I therefore did what belonged to me, as a man devoted to unity. For where there is division and wrath, God doth not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop. I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond. And I exhort you to do nothing out of strife, but according to the doctrine of Christ. When I heard some saying, If I do not find it in the ancient Scriptures, I will not believe the Gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith which is by Him, are undefiled monuments of antiquity; by which I desire, through your prayers, to be justified.

CHAPTER IX.--THE OLD TESTAMENT IS GOOD: THE NEW TESTAMENT IS BETTER.

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

CHAPTER X.--CONGRATULATE THE INHABITANTS OF ANTIOCH ON THE CLOSE OF THE PERSECUTION.

Since, according to your prayers, and the compassion which ye feel in Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace, it will become you, as a Church of God, to elect a deacon to act as the ambassador of God [for you] to [the brethren there], that he may rejoice along with them when they are met together, and glorify the name [of God], Blessed is he in Jesus Christ, who shall be deemed worthy of such a ministry; and ye too shall be glorified. And if ye are willing, it is not beyond your power to do this, for the sake of God; as also the nearest Churches have sent, in some cases bishops, and in others presbyters and deacons.

CHAPTER XI.--THANKS AND SALUTATION.

Now, as to Philo the deacon, of Cilicia, a man of reputation, who still ministers to me in the word of God, along with Rheus Agathopus, an elect man, who has followed me from Syria, not regarding his life,--these bear witness in your behalf; and I myself give thanks to God for you, that ye have received them, even as the Lord you. But may those that dishonored them be forgiven through the grace of Jesus Christ! The love of the brethren at Troas salutes you; whence also I write to you by Burrhus, who was sent along with me by the Ephesians and Smyrnaeans, to show their respect. May the Lord Jesus Christ honor them, in whom they hope, in flesh, and soul, and faith, and love, and concord! Fare ye well in Christ Jesus, our common hope.

Lightfoot's Translation

                        IGNATIUS to the Philadelphians*
*The Apostolic Fathers, 1891 translation

CHAPTER 0
 0:0  Ignatius, who is also Theophorus, to the church
of God the Father and of Jesus Christ, which is in
Philadelphia of Asia, which has found mercy and is
firmly established in the concord of God and rejoices
in the passion of our Lord and in His resurrection
without wavering, being fully assured in all mercy;
which church I salute in the blood of Jesus Christ,
that is eternal and abiding joy; more especially if
they be at one with the bishop and the presbyters who
are with him, and with the deacons that have been
appointed according to the mind of Jesus Christ, whom
after His own will He confirmed and established by His
Holy Spirit.

CHAPTER 1
 1:1  This your bishop I have found to hold the
ministry which pertains to the common weal, not of
himself or through men, nor yet for vain glory, but in
the love of God the Father and the Lord Jesus Christ.
And I am amazed at his forbearance; whose silence is
more powerful than others' speech.
 1:2  For he is attuned in harmony with the
commandments, as a lyre with its strings. Wherefore my
soul blesses his godly mind, for I have found that it
is virtuous and perfect -- even the imperturbable and
calm temper which he hath, while living in all godly
forbearance.

CHAPTER 2
 2:1  As children therefore [of the light] of the
truth, shun division and wrong doctrines; and where
the shepherd is, there follow ye as sheep.
 2:2  For many specious wolves with baneful delights
lead captive the runners in God's race; but, where ye
are at one, they will find no place.

CHAPTER 3
 3:1  Abstain from noxious herbs, which are not the
husbandry of Jesus Christ, because they are not the
planting of the Father. Not that I have found division
among you, but filtering.
 3:2  For as many as are of God and of Jesus Christ,
they are with the bishop; and as many as shall repent
and enter into the unity of the Church, these also
shall be of God, that they may be living after Jesus
Christ.
 3:3  Be not deceived, my brethren. If any man
follows one that makes a schism, _he doth not
inherit the kingdom of God._ If any man walks in
strange doctrine, he has no fellowship with the
passion.

CHAPTER 4
 4:1  Be ye careful therefore to observe one eucharist
(for there is one flesh of our Lord Jesus Christ and
one cup unto union in His blood; there is one altar,
as there is one bishop, together with the presbtery
and the deacons my fellow-servants), that whatsoever
ye do, ye may do it after God.

CHAPTER 5
 5:1  My brethren, my heart overflows altogether in
love towards you; and rejoicing above measure I watch
over your safety; yet not I, but Jesus Christ, wearing
whose bonds I am the more afraid, because I am not yet
perfected. But your prayer will make me perfect [unto
God], that I may attain unto the inheritance wherein I
have found mercy, taking refuge in the Gospel as the
flesh of Jesus and in the Apostles as the presbytery
of the Church.
 5:2  Yea, and we love the prophets also, because they
too pointed to the Gospel in their preaching and set
their hope on Him and awaited Him; in whom also having
faith they were saved in the unity of Jesus Christ,
being worthy of all love and admiration as holy men,
approved of Jesus Christ and numbered together in the
Gospel of our common hope.

CHAPTER 6
 6:1  But if any one propound Judaism unto you, here
him not: for it is better to hear Christianity from a
man who is circumcised than Judaism from one
uncircumcised. But if either the one or the other
speak not concerning Jesus Christ, I look on them as
tombstones and graves of the dead, whereon are
inscribed only the names of men.
 6:2  Shun ye therefore the wicked arts and plots
of the prince of this world, lest haply ye be crushed
by his devices, and wax weak in your love. But
assemble yourselves all together with undivided heart.
 6:3  And I give thanks to my God, that I have a good
conscience in my dealings with you, and no man can
boast either in secret or openly, that I was
burdensome to any one in small things or in great. Yea
and for all among whom I spoke, it is my prayer that
they may not turn it into a testimony against
themselves.

CHAPTER 7
 7:1  For even though certain persons desired to
deceive me after the flesh, yet the spirit is not
deceived, being from God; for _it knows whence it
cometh and where it goes,_ and it searches out the
hidden things. I cried out, when I was among you; I
spoke with a loud voice, with God's own voice, Give ye
heed to the bishop and the presbytery and deacons.
 7:2  Howbeit there were those who suspected me of
saying this, because I knew beforehand of the division
of certain persons. But He in whom I am bound is my
witness that I learned it not from flesh of man; it
was the preaching of the Spirit who spoke on this
wise; Do nothing without the bishop; keep your flesh
as a temple of God; cherish union; shun divisions; be
imitators of Jesus Christ, as He Himself also was of
His Father.

CHAPTER 8
 8:1  I therefore did my own part, as a man composed
unto union. But where there is division and anger,
there God abides not. Now the Lord forgives all men
when they repent, if repenting they return to the
unity of God and to the council of the bishop. I have
faith in the grace of Jesus Christ, who shall strike
off every fetter from you;
 8:2  and I entreat you, Do ye nothing in a spirit of
factiousness but after the teaching of Christ. For I
heard certain persons saying, If I find it not in the
charters, I believe it not in the Gospel. And when I
said to them, It is written, they answered me That is
the question. But as for me, my charter is Jesus
Christ, the inviolable charter is His cross and His
death and His resurrection, and faith through Him;
wherein I desire to be justified through your prayers.

CHAPTER 9
 9:1  The priests likewise were good, but better is
the High-priest to whom is committed the holy of
holies; for to Him alone are committed the hidden
things of God; He Himself being the door of the
Father, through which Abraham and Isaac and Jacob
enter in, and the Prophets and the Apostles and the
whole Church; all these things combine in the unity of
God.
 9:2  But the Gospel has a singular preeminence in
the advent of the Savior, even our Lord Jesus Christ,
and His passion and resurrection. For the beloved
Prophets in their preaching pointed to Him; but the
Gospel is the completion of immortality. All things
together are good, if ye believe through love.

CHAPTER 10
 10:1  Seeing that in answer to your prayer and to the
tender sympathy which ye have in Christ Jesus, it hath
been reported to me that the church which is in
Antioch of Syria has peace, it is becoming for you,
as a church of God, to appoint a deacon to go thither
as God's ambassador, that he may congratulate them
when they are assembled together, and may glorify the
Name.
 10:2  Blessed in Jesus Christ is he that shall be
counted worthy of such a ministration; and ye
yourselves shall be glorified. Now if ye desire it, it
is not impossible for you to do this for the name of
God; even as the churches which are nearest have sent
bishops, and others presbyters and deacons.

CHAPTER 11
 11:1  But as touching Philo the deacon from Cilicia,
a man of good report, who now also ministers to me
in the word of God, together with Rhaius Agathopus, an
elect one who follows me from Syria, having bidden
farewell to this present life; the same who also bear
witness to you -- and I myself thank God on your
behalf, because ye received them, as I trust the Lord
will receive you. But may those who treated them with
dishonor be redeemed through the grace of Jesus
Christ.
 11:2  The love of the brethren which are in Troas
salutes you; from whence also I write to you by the
hand of Burrhus, who was sent with me by the Ephesians
and Smyrnaeans as a mark of honor. The Lord shall
honor them, even Jesus Christ, on whom their hope is
set in flesh and soul and spirit, by faith, by love,
by concord. Fare ye well in Christ Jesus our common hope.

Srawley's Translation

THE EPISTLE TO THE PHILADELPHIANS. 

[Philadelphia, a city of Lydia, lay upon the great road which connected Northern Phrygia and Galatia with Sardis and touched the AEgaean at Smyrna. It does not appear to have attained any great importance, but from the number of its temples and festivals it received the name of 'little Athens.' This shows that it was a stronghold of the ancient religion. The first mention of the Christian Church there is in Rev. iii. 7-13. It probably dates from the stay of St. Paul at Ephesus (see Acts xix.). Already in Rev. iii. 9 the mention of the Jews occupies an important place, and there are traces of Judaistic error. But the Church as a whole receives high commendation (Rev. iii. 8, 10). In after days the city won great renown for its long resistance to the Turks, but it finally capitulated in 1390 A.D. The present city, Ala-Shehr, contains a considerable Christian population under a resident Greek bishop.
     Ignatius had passed through Philadelphia (cc. 1, 6, 7) and Smyrna on his way to Troas. Accordingly, whereas in writing to the Ephesians, Trallians, and Magnesians, he warns them generally against heresy, without directly charging them with it, in the present epistle he is dealing with the dangers actually existing in a Church with which he is personally acquainted.
     The heresy which he attacks is plainly Judaistic (cc. 6, 8, 9), of a strongly developed character. The false teachers had organized themselves apparently into a schism (cc. 3, 7). The traces of Docetism are only incidental (see inscr. and cc. 3, 8). They are not sufficient to justify the view that the heresy was current at Philadelphia (see Add. Note I). Nor is it necessary with Harnack (Expositor, March 1886, and Chronologie, pp. 389 n., 393 n.) to see in cc. 8, 9 traces of a third tendency. The passages most naturally refer to the Judaistic teachers. See notes.
     This epistle was one of the three epistles written from Troas. Ignatius had been joined at that place by two friends, who had followed his route and had stayed at Philadelphia. There they had been welcomed by the Church as a whole, but had in some way been slighted, probably by the heretical party, who also appear to have brought false charges against Ignatius (see cc. 6, 11). These incidents called forth the present letter.]

IGNATIUS, who is also Theophorus, to the Church of God the Father and Jesus Christ which is at

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I. For I perceived that this bishop of yours did not owe to himself or to the agency of men [4] his ministry, which pertains to the common good, nor does he hold it with vain glory, but in the love of God the Father and the Lord Jesus Christ. For I have been amazed at his forbearance; who by his silence effects more than those who speak. For he is tuned in harmony[5] with the commandments as a lyre with its strings. Therefore my soul blesses his godly purpose, perceiving that it is virtuous and perfect, even his unruffled and quiet spirit, since he lives in all godly forbearance.[6]

II. As children therefore of truth flee division and false doctrines, and where the shepherd is there follow as

[1] i. e. in the Roman province of Asia. According to local divisions Philadelphia was in Lydia.
[2] Ignatius is continually dwelling on the Passion of Christ. It is possible that here, as Lightfoot suggests, his language is influenced by the remembrance of the Docetic denial of the Passion.
[3] The appointment of these deacons by the Church and its officers had been confirmed by the gift of the Holy Spirit, conveying to them the sanction of Christ Himself
[4] An echo of Gal. i. 1.
[5] The metaphor here is confused and difficult. Unless the text is corrupt, and we read in the last part of the sentence, 'as the strings with the lyre,' we must attribute the expression to the extreme haste of composition, which this epistle exhibits also in other parts.
[6] The words may also mean, 'in all forbearance inspired by a living God.'

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sheep. For there are many wolves[1] who by specious professions lead captive with fatal pleasures the runners in God's course;[2] but while you continue in unity these shall have no place.

III. Abstain from evil herbs,[3] whose husbandman [4] is not Jesus Christ, because they are not the planting of the Father.[5] I say not this because I found division among you but rather sifting.[6] For as many as are of God and Jesus Christ, these are with the bishop. And as many as repent and enter the unity of the Church, they also shall belong to God, that they may be living according to Jesus Christ. Be not deceived, my brethren. If any one follow a man that causes schism, he does not inherit God's kingdom. If any man walks in strange opinions, he has no part in the passion. 

IV. Therefore give heed to keep one Eucharist.[7] For there is one flesh [8] of our Lord Jesus Christ, and one cup unto union with His blood. There is one altar,[9] as

[1] This recalls Matt. vii. 15. Cf. John x. 12. Acts xx. 29.
[2] The favourite Pauline metaphor. Cf. Gal. v. 7, 1 Cor. ix. sq.
[3] Cf. Trall. 6.
[4] Cf. John xv. 1, 1 Cor. iii. 9.
[5] Cf. Matt. xv. 13, and see Trall. 11.
[6] The Philadelphians had separated themselves from these heretics. Hence Ignatius will not use the word 'division,' which might imply censure, but uses instead, 'sifting,' literally 'filtering.' Cf. Rom. inscr.
[7] Cf. Smyrn.8. With the exception of the reference in the Doctrine of the Twelve Apostles, c. 9, these passages of Ignatius are the earliest certain instances of the name 'Eucharist' applied to the Holy Communion. In Clement of Rome, c. 41, however, the verb ευχαριστειν, 'to give thanks,' is used of the public service of the Church, and probably refers to the Eucharist.
[8] Cf. 1 Cor. x. 16, 17, which probably suggested this language.
[9] θυσιαστηριον. See Magn. 7 (note). As we have seen, in that passage the word means probably 'the court of the altar,' a sense which it plainly bears in Eph. 5 and Trall. 7. The idea was suggested by the arrangements of the Jewish tabernacle and temple. This may be the sense in Rev. xi. 1, as it is in Clement of Rome, c. 41. The common idea underlying all these passages is 'a place of sacrifice,' or 'a sanctuary.' In the present passage the 'sanctuary'

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V. My brethren, my soul is wholly poured out in love for you. And because I rejoice exceedingly, I put you on your guard, yet not I, but Jesus Christ, whose prisoner I am: and therefore I fear the more, since I am not yet perfected. But your prayer unto God shall perfect me, that I may attain unto that lot,[1] in which I have obtained mercy, because I took refuge in the Gospel as the flesh [2] of Jesus, and the Apostles[3] as the presbytery of the

is the Christian assembly gathered round the Eucharist, and forming the counterpart of the congregation of Israel. There is no certain and undisputed instance of the use of the word 'altar' to denote the Holy Table before Irenaeus (iv. 18. 6). 'The idea of the whole transaction of the Supper as a sacrifice is plainly found in the Didache (c. 14), in Ignatius, and, above all, in Justin (l. 65 f.).' —Harnack {Hist. of Dogma, Eng. tr. I. 209). The passage from the Didache (or Doctrine of the Twelve Apostles) urges that the celebration of the Eucharist should begin with a confession of sin, 'that our sacrifice may be pure.' Alike in the Didache and in Justin Martyr we find the prophecy Malachi i. 11 quoted and applied to the Eucharist.  Similarly Clement of Rome (cc. 40-44) compares the bishops and deacons with the Priests and Levites of the Old Testament, and mentions as the chief duty of the former 'to offer the gifts.'  In addition to the prayers and thanksgivings (Smyrn. 6, Eph. 13, cf. Didache 9), the alms (cf. Polyc. Phil. 4), and oblations of bread and wine (cf. Clement, cited supra), which were regarded as sacrifices, the association of these with the commemoration of Christ's sacrifice and 'the gift of God' in the Sacrament (Smyrn. 7, cf. Eph. 20), constituted the Christian sacrifice or thankoffering (Eucharist). See Justin, Trypho 41, and Irenaeus, iv. 17. 5.
[1] That is, martyrdom. Cf. Trall. 12.
[2] Cf. Trall. 8, note. The outward manifestations of Christ in His Incarnation is the substance of the Gospel.  Zahn suggests the further thought that after the Ascension the preaching of the Gospel took the place of the earthly manifestation of the Lord.
[3] The 'Gospel' and the 'Apostles' plainly refer to the authorities on which Ignatius bases his faith. Some have seen in the words an allusion to two distinct collections of writings, i. e. our four Gospels and the collection of the Apostolic epistles.  From the fact that Polycarp in his one short epistle quotes nine out of the thirteen

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Church. And the prophets morever we love,[1] because they too looked forward to the Gospel in their preaching, and hoped in Him and waited for Him; in Whom also they believed and were saved[2] in the unity of Jesus Christ, for they were worthy of our love and admiration, being holy men, testified of by Jesus Christ and enrolled together in the Gospel of our common hope.

VI. If any man in his interpretation[3] set forth Judaism unto you, hear him not. For it is better to hear Christianity from one who is circumcised than to hear Judaism from an uncircumcised man.[4] But if both speak not of Jesus Christ, I reckon them to be tombstones and graves of the dead,[5] whereon are inscribed merely names of men. Flee therefore the malicious arts and snares of the prince of this world,[6] lest being worn out by his suggestions you grow weak in love. But meet together, all of you, with an

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epistles of St. Paul we may conclude that he possessed a collection of these epistles. In the time of Justin (circa 150 A.D.) we learn that gospels were read at the Sunday Eucharist. We should be assuming, however, too much in saying that in the time of Ignatius the collection of the four gospels had acquired a fixed authority side by side with that of the old Testament prophets, and distinct from the Apostolic epistles. The words are probably a more general expression for the Gospel as publicly taught and set forth in the writings, whether gospels or epistles, of the Apostles.
[1] Probably Ignatius has in mind the Judaizers who set up the authority of the Old Testament books and priesthood (cf. c. 9) against the Gospel. He may be replying to some charge laid against the teaching of the Church as disparaging the Old Testament. For his treatment of the prophets cf. Magn. 8 (notes).
[2] Cf. Magn. 9 (notes).
[3] That is, the interpretation of the Old Testament and especially the prophets. The allusion is to the interpretations of the Judaizers.
[4] The uncircumcised man is a Gentile Christian who has a tendency to Judaistic practices. Among such practices circumcision was evidently at this time not included. This corresponds with what we know of the later developments of Ebionism.
[5] Cf. Matt, xxiii. 27. Harnack sees in the following words a reference to Rev. iii. 12.
[6] Cf. Eph. 17 (note).

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undivided heart.  I thank my God that I have a good conscience in regard to you, and no man can boast that either in secret or openly I have been burdensome to any one [1] in things great or small. Yea, and for all among whom I have spoken I pray that my words may not prove to be a witness against them.

VII. For even if after the flesh some wished to lead me astray, yet the Spirit is not deceived since it is from God. For it knows whence it cometh and whither it goes,[2] and it convicts the things which are in secret. I cried aloud, when I was among you,[3] I spoke with a loud voice, with the voice of God, 'Give heed unto the bishop and the presbytery and deacons.'  But they suspected[4] that I said this because I knew beforehand the division caused by some;[5] yet He is my witness, Whose prisoner I am, that I learned it not from human flesh. But it was the Spirit[6] Who kept preaching in these words: 'Do nothing without the bishop. Keep your flesh as a shrine of God. Love union. Flee divisions. Become followers of Jesus Christ as He also was of the Father.'

[1] Cf. 2 Cor. xi. 9, xii. 16, 1 Thess. ii. 6. Probably Ignatius is meeting some charge made against himself in reference to his conduct while at Philadelphia. The charge may refer to overbearing conduct. How he came to know of such charges is explained in c. 11.
[2] In addition to John iii. 8, there are parallels to the expression 'knows not whence . . . goes' in John viii. 14, ix. 29, xii. 35, 1 John ii. 11, and other passages. On the affinities of thought and language between the Epistles of Ignatius and the Fourth Gospel see Introd. p. 29.
[3] On the route of Ignatius, see Introd. § 3.
[4] The text is in some confusion. Lightfoot's reading has been adopted.
[5] The Judaistic party had plainly organized themselves into a schism. Cf. c. 3.
[6] Ignatius here speaks of himself as the recipient of a spiritual revelation. The gift of prophecy had not yet died out. Similarly Polycarp is called 'an apostolic and prophetic teacher' {Mart. Polyc. 16).

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VIII. I therefore have done my own part as a man perfectly established in union. But where there is division and wrath, God dwells not. Therefore the Lord forgives all that repent, if on their repentance they turn to the unity of God and the council of the bishop. I believe in the grace of Jesus Christ, Who shall loose from off you every bond.[1] Moreover, I entreat you, act not in any matter in the spirit of faction, but as disciples of Christ. For I have heard some saying, 'Except I find it in the archives [2] I believe it not in the Gospel.' And when I said to them, 'It is written,'[3] they answered me, 'That is the question in dispute.'  But my archives[4] are Jesus Christ; the inviolable

[1] Cf. Is. lviii. 6, which is quoted by several early Christian writers. The bond refers probably, as Lightfoot says, to the power of evil generally.
[2] The Greek text and the Latin version read in place of 'archives' a word which may be translated either 'ancient writings' or 'ancient writers.' But as the word 'archives' occurs twice below it should probably be read in this place also.  The word originally means 'a place where records are kept,' and then came to be used of the documents themselves. The reference here is to a collection of ancient authoritative records, i. e. the Old Testament, which these writers set up as an authority against the Gospel, and with which they required the Gospel to agree. Others, however, understand 'archives' to mean the original copies of the Gospel, with which is contrasted the traditional Gospel as preached and taught.  These teachers would then be represented as claiming that the Gospel had been falsified, and we should translate, 'Except I find it in the archives, that is, in the (written) Gospel, I do not believe it.'  This rendering, however, gives an unjustifiable sense to the word 'Gospel' and does not suit the argument of the chapter so well.
[2] Ignatius claims that the points in question are found in the Old Testament. The allusion is doubtless to the Cross, Death, and Resurrection of Jesus Christ, which were a stumbling-block alike to Judaizers and to those who held Docetic views. A similar appeal to the Old Testament had been made in the first age of the Church. Cf. Luke xxiv. 26, 46; Acts xvii. 3.
[4] Ignatius, though above he has claimed that the Old Testament witnesses to Christ, here maintains that the relation of Christ to the teachers of the Old Covenant is not one of dependence. He is Himself the supreme authority, and His Passion and Resurrection

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archives are His Cross and Death and Resurrection, and the faith which is through Him. In these I desire to be justified through your prayer.

IX.. Good [l] indeed are the priests, but better is the High-Priest,[2] Who has been entrusted with the Holy of Holies, for He alone has been entrusted with the secret things of God. He is Himself the Door[3] of the Father, through which enter in Abraham and Isaac and Jacob, and the Prophets and the Apostles and the Church. All these combine in the unity of God.[4]  But the Gospel has a surpassing gift—even the coming of the Savior, our Lord Jesus Christ, His Passion, His Resurrection.  For the Prophets, who are dear to us, in their preaching looked forward to Him.  But the Gospel is the crown of incorruption. All things alike are good, if you believe by love.

X. Seeing that, in accordance with your prayer and the tender love which you have in Christ Jesus, it has been reported to me[5] that the Church which is at 

authenticate His mission. Cf. Magn. 8, 10 with notes. Below in c. 9 he further maintains that Christ is the Door through Whom the men of the Old Covenant must find entrance to God.
[1] Here, as in the previous chapter, Ignatius is making concessions to the Judaizers. He grants the excellence of the Old Covenant, but maintains the superiority of the Gospel, which centres in Jesus Christ.
[2] This word and the passage which follows seem to show that Ignatius is reproducing the ideas of the Epistle to the Hebrews, which is also quoted by Clement of Rome, c. 36. Cf. especially Heb. ix., x.
[3] An allusion to John x. 9. Cf. also Rev. iii. 8, and Clem. Rom. 48.  Similarly in the Shepherd of Hermas (S. ix. 4, 12, 15), in the building of the Church, the gate through which the stones are carried is the Son of God, and among the stones built into the fabric are some which represent the righteous men and prophets of old.
[4] The Old Covenant finds its true place in the Divine unity of revelation, which receives its crowning expression in the Incarnation.
[5] The tidings would be brought by the persons mentioned in c. 11.

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Antioch in Syria is at peace, it is fitting that you, as a Church of God, should appoint[1] a deacon to journey thither as an ambassador of God, to rejoice with them when they are met together, and to glorify the Name. Blessed in Jesus Christ is he who shall be deemed worthy of such a ministry. You too shall be glorified. Moreover, if you desire it, it is not impossible for you to do this for God's Name; even as the churches which lie nearest have sent bishops, and others presbyters and deacons.

XI. Concerning Philo, the deacon from Cilicia, a man well reported of, who even now is ministering for me in the word of God,[2] together with Rhaius Agathopus, an elect man, who accompanies me from Syria, having bidden farewell to the ordinary life of men; who also bear witness unto you—I too thank God for you, that you received them, as the Lord shall receive you. May they who treated them dishonorably be ransomed by the grace of Jesus Christ.  The love of the brethren who are at Troas salutes you, whence also I write unto you by the hand of Burrhus,[3] who was sent with me by them of Ephesus and Smyrna to do me honor. They shall receive honor from the Lord Jesus Christ, in Whom they hope in flesh, soul, spirit, by faith, love, concord.  Farewell in Jesus Christ, our common Hope.

[1] Cf. similar directions in Smyrn. II, Polyc. 7.
[2] Or, as Zahn, 'ministering to me in the cause of God.'
[3] So Lightfoot. But Burrhus may have been the bearer of the epistle. See note on Rom. 10.