The Shepherd of Hermas: Introduction and Part 1 (No. B10)

Introduction

We see a simple history from Wikipdia”

“The book was originally written in Rome in Koine Greek.^[5] A first Latin translation, the Vulgata (Common language),^[6] was made very shortly afterwards. A second Latin translation, the Palatina, was made at the beginning of the fifth century. Of the Greek version, the last fifth or so is missing. The Vulgate Latin translation is the earliest translation and the most complete witness.

The Shepherd was also translated at least twice into the Coptic (Egyptian) language and fragments of both Sahidic and Akhmimic translations survive. Three translations into Ge'ez (Ethiopic) were also made, but none survives complete. The sole surviving Georgian translation may have been made from Arabic, but no Arabic translation has been preserved. There does not appear to have been a Syriac translation and no Syriac author shows any awareness of the Shepherd.^[7] It was always more popular in the Western Roman Empire and in Alexandria than in the east. There was a Middle Persian translation made for a Manichaean readership which survives in a single fragmentary manuscript found at Turfan, China.^[8]”

From: https://en.wikipedia.org/wiki/The_Shepherd_of_Hermas

Brief History

According to Microsoft Encarta Encyclopedia 2000 the Shepherd of Hermas was written in three sections. There were five visions on repentance and doctrine, twelve precepts on morality and ten parables on Christian living.

There is no doubt that The Shepherd of Hermas is a piece of work that has been questioned for almost the last two millennia as to whether or not it should be a book of the New Testament. It was once considered to be one of the lost books of the Bible as indicated in The Lost Books of the Bible (Gramercy Books, New York, 1979). It is said that Hermas was the brother of Pius, Bishop of Rome, and that the story of Hermas was read in the Church until the 4^th century. The Shepherd of Hermas was attached to most ancient manuscripts and was read to the public because of its direction and confirmation of the Faith. The reason the Shepherd came to be questioned in the 4^th century was that in 381 CE the Trinity was formulated and the Shepherd did not conform to the Trinitarian views of theology, which they had adopted from the Sun and Mystery cults and many scholars have tried to label it as being from quasi-heretical sects, termed as Adoptionist or others and even Binitarianism. The fact is that it is Biblical Unitarian and follows the Bible text faithfully and was accepted by the early church as part of the Canon as we see from Irenaeus of Lyon, Tertullian in Africa who later became a Montanist, and in Alexandria by Clement and Origin. Irenaeus sat at the feet of John as a child and knew the people at Ephesus who knew the Christ (see No. 291 at the Annex). He and Hippolytus, bishop of Ostia Attica, were Smyrna trained and knew Polycarp and Polycrates. There is no doubt that they considered the Shepherd as part of the Canon.

The Muratorian Canon listed the work and later scholars have taken this as that they viewed The Shepherd as considered authoritative but not canonical. However, Irenaeus of Lyons accepted The Shepherd as did Origen and the others, and it was read as Scripture well into the Fourth Century.

J. B. Lightfoot’s commentary is also of some use and is quoted below. Notice how he says that the work is a legalistic form and would not be of much use today. The fact was that Trinitarians tried to do away with the Law and the Testimony using Antinomian Gnostic doctrines (No. 164D). Hermas did not do so. We will see the intent from Scripture in the Commentary in each section.

Lightfoot, J. B.. The Shepherd of Hermas (p. 4). CrossReach Publications. Kindle Edition.

The Shepherd of Hermas is an astounding piece of ancient Christian literature. It is usually dated at between 120 A.D. and 150 A.D. This means that the author may have been in contact with an Apostle such as John who died around 100 A.D. And he was most certainly contemporaneous with those who knew some of the Apostles such as Ignatius and Polycarp. What is interesting is that this book was once considered Scripture by some of the early Church and it is included in some of the early canons. Most notably the Codex Sinaiticus and Irenaeus, and it is regarded as profitable to be read in the Muratorian Canon, which would put it just below the Canon. The most obvious ramification of this fact is that the NT (and indeed the OT) canon was still not fully settled, and it is a deep question to ask who then had the authority to set the canon? Did the Church hear from God? In what way? Through Councils? Through each believer being led infallibly to such a conclusion? How do we know they got it right? If something like this is true why did the early Church have such a loose outer ring of books? What do we mean by a loose outer ring? It was agreed by almost all parties what were the incontrovertible books. The OT was divided into three section by the Jews: The Torah (The Law of Books of Moses), the Nevi’im (or the Prophets) and the Ketuvim (or writings). The Jews in time did not question anything from the Torah or the Nevi’im. It is not known exactly when the various books were accepted as inspired by the whole community. What had always been uncertain were certain writings within the Ketuvim. Books such as Song of Songs and Esther. It is known that as late as the 2nd century AD the Jews were still uncertain about these two writings. The books known today among Protestants as the Apocrypha were accepted by and large by Hellenistic Jews in the 1st century but not generally accepted by Jews in Israel. After the fall of Jerusalem, the Jews lost their homeland, and authority within the Jewish community fell to the Pharisees who saw to it that their particular views on Judaism prevailed. Within the Church the Gospels and Acts (or Memoirs of the Apostates as they were also known) were accepted without question as being the very basis of Christian Tradition after the Apostles died. This can be seen as analogous to the view the Jews had toward the Torah. Next were Paul’s Epistles. All were accepted without question by the “Orthodox” or “Catholic” Christians. Analogous to this are the Nevi’im. Finally there were the Catholic Epistles. Some were accepted fairly early on. Others took a century or two for complete acceptance and some seem to have never quite sat right with everyone. Some books that were questioned are 2nd Peter, 2nd and 3rd John, and Jude. Then we have the Shepherd of Hermas. A book, which, like the OT Apocrypha was accepted by some (mainly Roman Christians) but not by the majority. But unlike the OT Apocrypha which were accepted by the entire Church for 1500 years (bar one man Jerome, who influenced the Reformers to reject them) The Shepherd was finally rejected as being outside the canon along with other books like The Epistle of Barnabas. Some authors, like David Guzik, are amazed The Shepherd was accepted at all. He sees in it a legalistic form of Christianity that would excite few today. But then we must ask the difficult question of why? Why was such a book so popular so early on? Are we really willing to say that the faith started by Christ and preached in the capital by his main men, Paul and Peter so quickly descended into legalism? Of course it is a possibility, but is seems unlikely. There are no easy answers to such a dilemma.

CrossReach Publications Lightfoot, J. B.. The Shepherd of Hermas (p. 4). CrossReach Publications. Kindle Edition.

Introduction by J. B. Lightfoot

This work is entitled in the most ancient notices ‘The Shepherd’, or ‘The Shepherd of Hermas’. Hermas is both the narrator and the hero of the narrative. The Shepherd is the divine teacher, who communicates to Hermas, either by precept or by allegory, the lessons which are to be disseminated for the instruction of the Church. Later confusions, which identify Hermas with the Pastor, find no countenance in the work itself. Hermas’ own personal and family history are interwoven from time to time into the narrative, and made subservient to the moral purposes of the work. In this case it resembles the Divina Commedia, though history plays a much less important part here than in Dante’s great poem. The structure of the work is seriously impaired by the common division into three parts or books, Visions, Mandates, and Similitudes, as if they stood on the same level. It may be convenient to use this mode of division for purposes of reference alone; but we must not suffer it to dominate our conception of the work. The Visions are introductory, and the Shepherd does not appear until their close. He delivers his message to Hermas in two parts, (i) Mandates or Precepts, (2) Similitudes or Parables, i.e., moral lessons taught by allegory. The person first introduced in the book is one Rhoda (Vis. i. x), to whom Hermas had been sold when brought from Rome as a slave. Her part is somewhat the same as Beatrice’s in Dante’s poem. She appears to him in the heavens as he is on his way to Cumai, and reproaches him with his not altogether blameless passion for her. 1. Having thus aroused his conscience, she withdraws. Then he sees before him an aged woman whom (considering the place) lit: not unnaturally mistakes for the Sibyl (Vis. ii. 4), but who proves to be the Church. The object of the Visions indeed seems to be to place before the reader the conception of the Church under the guise of an aged woman, whose features become more youthful at each successive appearance. Thus the lessons of a smitten and penitent conscience, of the Church growing and spreading (the Church Militant), lastly, of the Church purified by suffering (the Church Triumphant), and the terrors of the judgment, occupy the four Visions properly so called. Hermas is enjoined to write down all that he hears. One copy of his book he is to send to Clement, who is charged with making it known to foreign cities; another to Grapte, whose business it is to instruct the widows and orphans, and he himself, together with the presbyters, is to read it to the people of ‘this city i.e., Rome (Vis. ii. 4). The fifth Vision is different in kind from the preceding four, and indeed is designated, not a Vision (ὅρασις), but a Revelation (ἀποκάλυψις). Hermas is now in his own house. The appearance is no longer the representation of the Church, but a man of glorious visage in a pastoral habit, who has been sent to dwell with him, and teach him to the end of his days. He is ‘the Shepherd, the angel of repentance’, who delivers to him certain Mandates and Similitudes, which he is ordered to write down, and which form the two remaining books—the main part of the work. The teaching of the Shepherd then is contained in the twelve Mandates and the ten Similitudes which follow. But the tenth and last of the latter is not strictly a parable like the rest. It contains a final chapter, summing up the function of the Shepherd and his heavenly associates, in the work of perfecting the instruction of Hermas. 2. The geographical setting of the narrative has its centre in Rome, where evidently the work itself was written. Hermas’ home in the city, the road to Cumse, the Via Campana,—these are the localities mentioned by name. There is one exception. Arcadia is chosen as the subject of a Similitude (Sim. ix.), the last properly so called, because the mountains visible from a central height by their character and position afford a good subject for the concluding parable, the component elements of the Church (see J. A. Robinson, The Athos Codex of the Shepherd of Hermas, p. 30, where the views of Rendel Harris are discussed and further developed and modified). As he was brought to Rome, and sold as a slave there, Arcadia may have been his native place. 3. The date is uncertain. The work is found in general circulation in the Eastern and Western Churches, soon after the middle of the second century. About this time also it must have been translated into Latin. It is quoted by Irenaeus in Gaul, by Tertullian in Africa, by Clement and Origen in Alexandria. All these fathers—even Tertullian, before he became a Montanist—either cite it as scripture, or assign to it a special authority as in some sense inspired and quasi-canonical. The same inference as to its early influence may be drawn from the denunciation of Tertullian, who—now become a Montanist—rejects it as repulsive to his puritan tendencies (de Pudic. 10), and the author of the Muratorian Canon (c, A.D. 180), who denies it a place among either the prophets or the apostles, though apparently allowing it to be read privately for edification. Its canonicity moreover had been the subject of discussion in more than one council, when Tertullian wrote (i. e., not before A.D. 212). With the date is closely connected the question of authorship. On this point there are two ancient traditions. (1) The author of the ‘Shepherd’ was the same Hermas, who is greeted by S. Paul as a member of the Roman Church, A.D. 58 (Rom.xvi.14). This is the view adopted by Origen (iv. p. 683) in his commentary on the passage, where he speaks of the book as ‘a very useful scripture, and in my opinion divinely inspired’; but, as he introduces this view of the authorship with ‘ut puto’ it is plain that he does not fall back on any historical tradition in support of his opinion. His influence had great weight with subsequent writers. (2) It was written by one Hermas, the brother of pope Pius I (c. A.D. 140—155) during the episcopate of the latter. This is stated in the Muratorian Canon (c. A.D. 180) ‘sedente cathedram urbis Romae ecclesiae Pio episcopo fratre eius’. This statement, however, is not consistent with the mention of Clement as a contemporary. If it be true, either some other Clement is meant, or the original Greek of the Canon, of which only the Latin is extant, cannot have stated that Pius was actually bishop at the time when it was written. This tradition appears likewise in one or two subsequent writings, which however are perhaps not independent. It is somewhat discredited by the fact that its motive in depreciating the value of the work, as being quite recent and having no claim to be read in the Church like the writings of the Apostles and prophets, appears in the context. These words are illustrated by the fact that (a) in the Codex Sinaiticus (א) the Shepherd (a fragment, see below, p. 295) appears at the end of the volume, following on the Epistle of Barnabas, which again follows the Apocalypse and the books of the Canonical New Testament; (b) in the list appended to the Codex Claromontanus (VIth Cent.) again it follows the New Testament proper, of which the closing books are ‘Revelation of John’, ‘Acts’, and is succeeded by the apocryphal ‘Acts of Paul’, and ‘Revelation of Peter’; (c) in several MSS of the Latin version it appears in different parts of the Old Testament. (3) Besides these two traditional views, a third and intermediate Hermas, not otherwise known, is postulated as the author about a.d. 90—100, to meet the difficulty about Clement. This is the view of several recent critics (Zahn, Hirt des Hermas p. 14 sq, followed by Caspari and others). The notices of the Christian ministry, and of the condition of the Church generally, seem to be consistent with either the second or the third view, though they suggest the earlier date rather than the later (Vis. ii. 2, 4, iii. 5, 9, Sim. ix. 27). On the whole we may, though not without diffidence, adopt (2) the ancient tradition, which is definite and claims to be almost contemporary, as the safest guide; though confessedly (3) the modern suggestion has stronger support from internal evidence, such as it is. The Æthiopic version, which identifies the author with S. Paul, ought to be regarded as a blunder, rather than a tradition founded on Acts xiv.12 τὸν δὲ Παῦλοω Ἐρμῆν. 4. The authorities for the text are as follows : I. Greek Manuscript. 1. The celebrated Sinaitic MS (א) of the fourth century, where, after a gap caused by the loss of six leaves, the Shepherd follows the Epistle of Barnabas at the end of the volume. Unfortunately, however, only a fragment, roughly speaking the first quarter of the text, survives, the manuscript, after several lacunae, breaking off finally in the middle of Mand. iv. 3. 2. The Athos MS (A), written in a very small and cramped hand of the fourteenth century. This consists of three leaves now in the University Library at Leipsic, and six leaves still remaining in the Monastery of Gregory on Mount Athos. The portion of the manuscript now at Leipsic was in 1855 brought from Mount Athos by the famous forger Simonides, who sold it to the University there, as well as what purported to be a copy of six other leaves of the same document. This copy was subsequently edited by Anger. The existence, however, of the original manuscript was questioned until 1880, when Dr Lambros rediscovered it at Mount Athos. His collation of the readings of these six leaves was in 1888 published by J. A. Robinson (The Athos Codex of the Shepherd of Hermas). Like the Sinaitic, this manuscript is incomplete, having lost a leaf at the end; but from Mand. iv. 3 to Sim. ix. 30 (where it fails us), that is to say, for nearly three fourths of the whole work, it is our sole Greek authority for the text. Besides Simonides’ apographon mentioned above, another copy was subsequently found among his papers after his arrest, and published by Tischendorf. The publication of Dr Lambros’ collation shows us that, whereas the apographon edited by Anger was a forgery, the second apographon was truly described as being a transcript of the Athos MS. In passages therefore where the Athos codex has become damaged and illegible between 1855 and 1880, this apographon (As) has a certain value. II. Versions. 1. Latin Versions. These are two in number, (a) the so-called Old Latin Version (L1), which exists in about twenty manuscripts, the mutual relation of which has not yet been made quite clear. From this version Faber Stapulensis published his editio princeps in 1513. (b) The Palatine Version (L2), found in one manuscript of the fourteenth century, and in 1857 published in full by Dressel. Both these versions give us the text virtually complete. 2. Æthiopic Version (E). This exists in a manuscript discovered in 1847 in the monastery of Guindaguinde by A. d’Abbadie, who procured a transcript, but did not realise the full importance of his discovery. At length at Dillmann’s earnest request he published the text with a Latin translation in 1860. This version likewise contains the Pastor complete. The mutual relations and comparative value of our authorities are matters of considerable dispute; but a comparison of the early chapters, where the Greek of the Sinaitic ms exists, shows us that א generally agrees with L, L2 against AE, the close connexion of this latter pair of authorities being noticeable throughout. Again, within these groups, L2 appears to preserve a purer text than L1 and E than A. III. Patristic quotations. Besides these direct authorities for the text, the Shepherd of Hermas is quoted in the Greek by Clement of Alexandria and Origen, while considerable passages have been incorporated into the texts of Antiochus the Monk and ps[eudo]-Athanasius.

Lightfoot, J. B.. The Shepherd of Hermas (pp. 5-10). CrossReach Publications. Kindle Edition.

THE PASTOR

BOOK FIRST - VISIONS

VISION FIRST

AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING HIS SONS

Chapter I

He who had brought me up, sold me to one Rhode in Rome. Many years after this I recognised her, and I began to love her as a sister. Sometime after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, “I should be a happy man if I could but get a wife as handsome and good as she is." This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages, and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are, I fell asleep. And the Spirit carried me away, and took me through a pathless place, through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord, and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, “Hail, Hermas!" And looking up to her, I said, “Lady, what doest thou here?" And she answered me "I have been taken up to accuse you of your sins before the Lord." “Lady," said I,” are you to be the subject of my accusation?” “No," said she; "but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against me." I answered her, “Lady, have I sinned against you? How? or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?" With a smile she replied to me, "The desire of wickedness arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great," said she; "for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens, and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints."

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Examining Vision 1

Hermas has done two things wrong when we are first introduced to him in the story. He has thought of another woman in a lustful manner and he did not chastise his household for their behaviour. God chastises His people because of love, just as He did with the following biblical father’s:

Elijah
Job's children
David and Solomon
Aaron's sons
Adam's sons
Samuel
Lot and his family

God also chastises people in His Church on a spiritual level. As followers of God's Word, we are tested on a daily basis with temptations, and distractions of all types. When we are baptised and receive God's Spirit, we then become empowered through the Holy Spirit and we gain knowledge on how to deal with the distractions and temptations of daily life.

Hebrews 12:5-6 And have you forgotten the exhortation which addresses you as sons? -- "My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. ⁶ For the Lord disciplines him whom he loves, and chastises every son whom he receives." (RSV)

James 4:7-8 Submit yourselves therefore to God. Resist the devil and he will flee from you^{. 8} Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you men of double mind. (RSV)

Summary of Chapter 1-Vision 1

Hermas thinks of the woman who freed him from slavery as his sister, but also wishes this woman to be his wife. The temptation of lusting for this woman who is not his wife is what makes Hermas “double-minded”. Hermas thinks that he is righteous because he chooses to follow God, but he is really self-righteous. All transgressions begin with a single thought (Mat. 15:19; Mk. 7:21).

Matthew 5:28 But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. (RSV)

Matthew 15:18-19 But what comes out of the mouth proceeds from the heart, and this defiles a man. ¹⁹ For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. (RSV)

1John 2:16-17 For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world. ¹⁷And the world passes away, and the lust of it; but he who does the will of God abides for ever. (RSV)

There is a reference to water and rocks that symbolises the baptism of Hermas because he is repenting of his sins. When we are called to follow God, we too repent of our sins at baptism, because we have chosen to follow the examples of Christ.

Psalm 51:1-10 ⁰ To the choirmaster. A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba. ¹Have mercy on me, O God, according to thy steadfast love; according to thy abundant mercy blot out my transgressions. ²Wash me thoroughly from my iniquity, and cleanse me from my sin! ³For I know my transgressions, and my sin is ever before me. ⁴Against thee, thee only, have I sinned, and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment. ⁵Behold, I was brought forth in iniquity, and in sin did my mother conceive me. ⁶Behold, thou desirest truth in the inward being; therefore teach me wisdom in my secret heart.⁷Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. ⁸Fill me with joy and gladness; let the bones which thou hast broken rejoice. ⁹Hide thy face from my sins, and blot out all my iniquities. ¹⁰Create in me a clean heart, O God, and put a new and right spirit within me. ¹¹Cast me not away from thy presence, and take not thy holy Spirit from me. ¹²Restore to me the joy of thy salvation, and uphold me with a willing spirit. ¹³Then I will teach transgressors thy ways, and sinners will return to thee. ¹⁴Deliver me from bloodguiltiness, O God, thou God of my salvation, and my tongue will sing aloud of thy deliverance. ¹⁵O Lord, open thou my lips, and my mouth shall show forth thy praise. ¹⁶For thou hast no delight in sacrifice; were I to give a burnt offering, thou wouldst not be pleased. ¹⁷The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise. ¹⁸Do good to Zion in thy good pleasure; rebuild the walls of Jerusalem, ¹⁹then wilt thou delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on thy altar. (RSV)

Titus 3:3-5 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by men and hating one another; ⁴but when the goodness and loving kindness of God our Saviour appeared, ⁵he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, (RSV)

Once we receive God's Holy Spirit, "the thoughts of the righteous man should be righteous” (1Jn. 2:29; 3:10; Job 36:7; Mat. 6:33; Psa. 5:12; and Isa. 3:10). Although a baptised person may be acting or doing the right things, if the heart is not true to God, He will know. God knows what is in our heart and in our thoughts (1Sam 7:3; Ezek. 18:31). After someone has received the Holy Spirit through baptism, if they have evil thoughts but never act upon it, it is as if they have committed that sin.

Baptism and Repentance (No. 052)

Physical Laws versus Spiritual Laws

In God's perfect plan He has given all of us commandments or laws to follow. We are to structure our lives around those commandments so that one day we will be joined with God in His Kingdom. Those commandments have been turned into physical laws, which govern our communities. For example, Criminal Laws for those crimes that are against the public. Immoral acts are crimes against persons and property. Examples of these are:

Bribery: It is against the law to ask someone to do something that is illegal in return for some sort of payment. In the Bible examples are in (Ex. 23:8; Deut. 16:19 and Pro. 17:23);
Immoral act: Rape (Deut 2:25);
Crimes against a person are dealt with in Exodus 21:12-27.

The Law of God (No. L1)

In the physical world, man has replaced God's penalty of death for certain crimes, to that of imprisonment.

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Hermas: Vision I -Chapter II

After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, "If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins, which are of the grossest character? With what words shall I ask the Lord to be merciful to me? While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool, of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, “Hail, Hermas!" And in sadness and tears I said to her, "Lady, hail!" And she said to me, “Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?” "I answered her and said, "0 Lady, I have been reproached by a very good woman, who says that I sinned against her" And she said, “Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.

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Summary of Chapter 2 - Vision 1

After one has been baptised in the Spirit there are many trials one will encounter in his/her journey with God. We become a well-tried spirit that has sinned and fallen short.

Hebrews 4:1 Therefore, while the promise of entering his rest remains, let us fear lest any of you be judged to have failed to reach it. (RSV)

Romans 3:23 since all have sinned and fall short of the glory of God, (RSV)

As Christians we must repent and fast once we realise that we have sinned, because God is closely watching those who choose to walk in His way. God knows if one's heart is pure or not and whether the sin was an error or done maliciously.

Hermas meets an old woman next, who symbolises the Church. In her hand she has a book. The book the old woman has is God's Instruction book, which is symbolic of the Bible.

Hermas wanted to live a life of patience and temperate and always smiling. He wanted to always be patient and in control of his life, but because of his "sin" against the woman he lusted for, he fell short of his service to God.

Titus 2:11-12 For the grace of God has appeared for the salvation of all men, ¹²training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in this world, (RSV)

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Hermas: Vision I - Chapter III

“But God is not angry with you on account of this, but that you may convert your house, which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted. On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord has taken pity on you and your house, and will strengthen you, and establish you in his glory. Only be not easy-minded, but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes, so shall righteous daily speech overcome all iniquity. Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints." Having ended these words, she said to me “Do you wish to hear me read?” I say to her “Lady, I do." "Listen then, and give ear to the glories of God.” And then I heard from her, magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. The last words, however, I did remember; for they were useful to us, and gentle. "Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence has created His holy Church, which He has blessed, lo! He removes the heavens and the mountains, the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith."

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Summary of Chapter 3 - Vision 1

Hermas continues to fail to correct the errors in his home. Because of those iniquities God chastises Hermas.

Hebrew 12:9-11 Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be subject to the Father of spirits and live? ¹⁰For they disciplined us for a short time at their pleasure, but he disciplines us for our good, that we may share his holiness. ¹¹For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it. (RSV)

Job 5:17 "Behold, happy is the man whom God reproves; therefore despise not the chastening of the Almighty. (RSV)

God chastised Job, because he did not correct his children (Job 1:13; 34:31). With daily prayer, iniquities in one's house can be overcome. Repentance therefore becomes very strong in the life of those who follow God.

Matthew 6:33 But seek first the kingdom of God, and his righteousness; and all these things shall be added unto you.

Isaiah 3:10 Say to the righteous that it shall be well with them, For they shall eat the fruit of their doings.

Ephesians 6:14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness.

Acts 2:38 Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

The old woman (the Church) tells Hermas about the formation of the creation (Job 38:4-41 and Gen. 1:1) of the Church (Acts 2:1) and keeping the commandments (2Jn. 1:6). Most importantly, Hermas is told about the elect and that by the keeping of the commandments that they will receive much glory and joy from God.

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Hermas Vision I - Chapter IV

When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh." Then she said to me, "The last are for the righteous: the first are for heathens and apostates." And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man, Hermas.”

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Summary of Chapter 4 - Vision 1

We are introduced to four men who represent the four angels of God or the four living creatures/beasts (Rev. 4:7) who carry the chair to the east. We know that Christ will return from the east (Mat. 24:27).

When Hermas was told the story by the old woman, he was troubled with the first part, which was cruel and harsh, but the last part of the story pleased him.

The last shall be first and the first shall be last (Mat. 19:30; 20:16; Mk. 10:31; Lk. 13:30). This is true as with the parable of the Prodigal Son (Lk. 15:11-32). Lost Sheep and the Prodigal Son (No. 199)

The first part is for the heathens, which is represented in the Second Resurrection (143B). The righteous are represented by those in the First Resurrection (143A).

At the end, the old woman tells Hermas to "Behave like a man". This is symbolic of maturity or wisdom.

James 1:5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. (NKJV)

Psalms 32:8 I will instruct you and teach you the way you should go; I will counsel you with my eye upon you. (NRSV)

Ecclesiastes 2:26 For God gives wisdom and knowledge and joy to a man who is good in His sight; ...

Summary of Vision 1

In conclusion, we have been introduced to both the young and old woman. The young woman represents evil temptation, lust, idols and riches and the old woman represents goodness, salvation, repentance, and faith, values and spiritual well being.

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VISION SECOND: AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL SONS, AND OF HIS CHARACTER

Chapter I

As I was going to the country about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, "Can you carry a report of these things to the elect of God?" I say to her, “Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it." "Take it," says she, "and you will give it back to me.” Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter; but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.

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Examining Vision 2

Hermas is still neglecting to correct his wife and children and he is shown in Vision 2 why he must correct his family. He is told different ways in which to correct them in order that they may be saved along with him.

Chapter 1-Vision 2

Hermas is asked to transcribe the book which the old woman holds. Hermas does this to be able to pass the word of God to others. He gets the book transcribed and the book is snatched. The book can be symbolic of the Bible, the Old and New Testaments which have been zealously maintained throughout the millennia by the servants of God. The Shepherd of Hermas was also listed as a book of the Bible in the early centuries but it was not recognised universally as part of the canon. The translation having been done, and then taken, is also symbolic of being prepared for God's Kingdom at any time. We must ready ourselves with the knowledge of God’s word when we are called. This was the same effect as writing a copy of the Laws of God when appointed to be a king as directed (Deut. 17:18-20). Hermas began to be resisted in the Fourth Century because of its clear embrace of the Laws of God (L1). Today it is termed legalism but at the return of Messiah it will not be so termed.

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Hermas: Vision II – Chapter II

Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: "Your seed, 0 Hermas, has sinned against God, and they have blasphemed against the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have been filled up. But make known these words to all your children, and to your wife, who is to be your sister. For she does not restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you, then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand steadfast, therefore, ye who work righteousness, and doubt not, that your passage may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming. To those who denied in earlier times, God became gracious, on account of His exceeding tender mercy.

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Chapter 2 -Vision 2

There is a reference to fasting and fifteen days after the revelation. This is symbolic of Passover after the New Moon\New Year. Now that he has transcribed the book as requested by the old woman, he is now told that "Your seed, O Hermas, has sinned against God, and they have blasphemed against the Lord..." This is similar to Job; Hermas is a good man, but both Hermas and Job fail to correct their children. God corrected Job (Job 5:1-27).

Next there is the reference to his wife, who is to be his sister who has committed iniquities. His wife becomes his sister through baptism. After you have made known to them these words (the commandments) she will control herself when she decides to obey God. When she is baptised and receives the Holy Spirit, her control will come from the fruits of the Spirit and the control of self and fleshly desires. See Fruits of the Holy Spirit (No. 146).

2Peter 1:5-7 For this very reason, you must make every effort to support your faith with goodness and goodness with knowledge and knowledge with self-control, and self-control with endurance, and endurance with godliness and godliness with mutual affection, and mutual affection with love.

Hermas is then told that they shall be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day if they repent with all their heart, and drive all doubts from their minds.

Forgiveness ( No. 112)

Numbers 14:18`The LORD is slow to anger, and abounding in steadfast love, forgiving iniquity and transgression, but he will by no means clear the guilty, visiting the iniquity of fathers upon children, upon the third and upon the fourth generation.' (RSV)

2Chronicles 7:14 if my people who are called by my name humble themselves, and pray and seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. (RSV)

Psalm 32:1-2 Blessed is he whose transgression is forgiven, whose sin is covered. ²Blessed is the man to whom the LORD imputes no iniquity, and in whose spirit there is no deceit. (RSV)

Psalm 32:5 I acknowledged my sin to thee, and I did not hide my iniquity (RSV)

Luke 15:7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (RSV)

Acts 2:38 And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. (RSV)

In regard to God's elect, if anyone of them sins after a certain day, which has been fixed, he shall not be saved, for the repentance of the righteous has limits. There are limited periods of forgiveness of the elect as they cannot continue to sacrifice Christ and retain the First Resurrection (143A). God's elect have a certain amount of time to train, to learn, and live according to God's Commandments and to grow toward God the Father's perfect character prior to our death or placement in the First Resurrection, whichever comes first. Once we continue to sin we are then relegated to the Second Resurrection with all the unconverted.

Revelation 3:11 I am coming soon; hold fast what you have, so that no one may seize your crown. (RSV)

Matthew 24:36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. (RSV)

Matthew 24:44-47 Therefore you also must be ready; for the Son of man is coming at an hour you do not expect. ⁴⁵"Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? ⁴⁶Blessed is that servant whom his master when he comes will find so doing. ⁴⁷ Truly, I say to you, he will set him over all his possessions. (RSV)

Hermas is then told, "but to the heathen, repentance will be possible even to the last day."

Revelation 20:4 Then I saw thrones, and seated on them were those to whom judgment was committed. Also I saw the souls of those who had been beheaded for their testimony to Jesus and for the word of God, and who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life, and reigned with Christ a thousand years. (RSV)

Hermas is then told that he needs to tell "those who preside over the Church to direct their ways in righteousness, that they may receive in full the promises with great glory". The promise for the righteous is:

Matthew 13:43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. (RSV)

Hermas is told "Stand steadfast, therefore, you who work righteousness, and doubt not, that your passage may be with the holy angels. Happy are you who endure the great tribulation that is coming on."

Revelation 3:12 He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name. (RSV)

Hermas learns that God is gracious on account of His exceeding tender mercy.

Isaiah 30:18 Therefore the LORD waits to be gracious to you; therefore he exalts himself to show mercy to you. (RSV)

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Hermas: Vision II – Chapter III

“But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death. And you, Hermas, have endured great personal tribulations on account of the transgressions of your house, because you did not attend to them, were careless, and engaged in your wicked transactions. But you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain steadfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo! tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat who prophesied to the people in the wilderness."

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Chapter 3 - Vision 2

(Modat is the reference to Medad of the two in the camp.)

Hermas is taught that he must forgive the wrongs done to him, just as God forgives us our transgressions. For example, Hermas is told "...remember not the wrongs done to you by your children..."

Psalm 103:13 As a father pities his children, so the LORD pities those who fear him. (RSV)

Mark 11:25 And whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in heaven may forgive you your trespasses." (RSV)

Exodus 34:6-7 The Lord passed before him and proclaimed, "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for the thousandth generation forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children's children and the third and fourth generation." (NRSV)

Numbers 14:18 "The Lord is slow to anger, and abounding in steadfast love forgiving iniquity and transgression and sin, yet by no means clearing the guilty, visiting the iniquity of the parents upon the children and the children's children and the third and fourth generation." (NRSV)

Also Hermas is shown that he is blessed by God when he walks in guilelessness and simplicity. Christ found that a quality where a man was without guile meaning without deceit or intrigue

Romans 16:19 For while your obedience is known to all, so that I rejoice over you, I want you to be wise in what is good and guileless in what is evil. (NRSV)

Isaiah 51:1-2 Listen to me, you that pursue righteousness, you that seek the Lord. Look to the rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father and to Sarah who bore you, for he was but one when I called him, but I blessed him and made him many. (NRSV)

Ephesians 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will to the praise of his glorious grace that he freely bestowed on us by the Beloved. (NRSV)

Ephesians 4:1-6 I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all. (NRSV)

There is mention of Eldad and Modat (Medad), who prophesied to the people in the wilderness. This is reference to the two of the camp other than the seventy with Moses and of whom Moses said that he wished all God’s people had His Spirit in them. This reference is to the formation of the 70 plus 2 or the hebdomekonta [duo] which was referred to as the 70 and these were ordained by Christ in Luke 10:1,17 which were to replace the Sanhedrin of the elders appointed by Christ in the camp as the elders of Israel.

Numbers 11:26-30 Two men remained in the camp, one named Eldad and the other named Medad, and the spirit rested on them; they were among those registered, but they had not gone out of the tent, and so they prophesied in the camp. And a young man ran and told Moses, Eldad and Medad are prophesying in the camp." And Joshua son of Nun, the assistant to Moses, one of his chosen men said, "My lord Moses, stop them!" But Moses said to him, "Are you jealous for my sake? Would that all the Lord's people would put his spirit on them!" And Moses and the elders of Israel returned to the camp. (NRSV)

The seventy [two] are the leaders that represent the heavenly host that formed the inner core of the sons of God. These 72 are taken out each year over the two thousand years of the church in the wilderness plus the prophets which are placed among them make the 144,000 of the inner corps of the priests of Christ and are referred to in Revelation chapter 7 with the great multitude of the First Resurrection (see the paper Heaven, Hell or the First Resurrection of the Dead (No. 143A)).

These are the Elect as Elohim (No. 001) contained within the Plan of Salvation (001A) and Israel as the Vineyard of God (No. 001C) in fulfilment of The Shema 002B).

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Hermas: Vision II – Chapter IV

Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, "Who do you think that old woman is from whom you received the book?" And I said, "The Sibyl." "You are in a mistake," says he; "it is not the Sibyl." "Who is it then?" say I. And he said, "It is the Church." And I said to him, "Why then is she an old woman?" "Because," said he, "she was created first of all. On this account is she old. And for her sake was the world made." After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, "You have done well, for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte. And Clemens will send his to foreign countries, for permission has been granted to him to do so. And Grapte will admonish the widows and the orphans. But you will read the words in this with the presbyters who preside over the Church.

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Chapter 4 - Vision 2

Hermas is given a revelation by a young man, who explains to Hermas more about the old woman who visited with him and who represents the Church. The reference to the Sybil is to the oracles of the ancient world and from which the spirit of prophecy as divination was derived but the Church was the repository of prophecy among the elect and over the period of the church in the wilderness.

Christ as firstborn of all creation headed the church. He is one of the sons of God present at the creation of the world by Eloah the one True God (cf Job 1:6; 2:1; 38:4-7).

Colossians 1:15-18 He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers - all thing have been created through him and for him. He himself is before all things, and in him all things hold together. he is the head of the body, the church; he is the beginning, the first born from the dead, so that he might come to have first place in everything. (NRSV)

However, the elect were chosen according to the Omniscience of God and were Predestined (see Predestination No. 296) from before the foundation of the world (Eph. 1:4; 1Pet. 1:20; Rev. 13:8; 17:8).

Hermas is told to remember to teach the elect about God's word. In the Bible God's elect are told how to live, how to serve and that God will watch over them.

Note that the reference to Clemens places this text as being written around the turn of the First Century and that covers Lightfoot’s comments and gives a clear indication of those involved.

Conduct of the Elect

Colossians 3:12-17 As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (NRSV)

The Elect are Soldiers in Christ:

2Timothy 2:10-13 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. The saying is sure: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he will also deny us; if we are faithless, he remains faithful - for he cannot deny himself. (NRSV)

The Elect as Coheirs with Christ:

Isaiah 65:9 I will bring forth descendants from Jacob, and from Judah inheritors of my mountains; my chosen shall inherit it, and my servants shall settle there. (NRSV)

Matthew 4:22 And if those days had not been shortened, no human being would be saved; but for the sake of the elect those days will be shortened. (RSV)

Romans 8:15-17 For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, "Abba! Father!" ¹⁶it is the Spirit himself bearing witness with our spirit that we are children of God, ¹⁷and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (RSV)

Hermas is told that he will write two books, which are the Commandments and the Prophets (OT) and the Testaments of the church (NT), and comprise the Bible of the Old and New Testaments. These two works as codexes were not formed until well after Christ and the apostles. The Visions and Commandments referred to herein cover the Old Testament. The Similitudes cover the behaviour of the elect in the New Testament. Hermas is told then to send out to Clemens and Grapte. (Probably in Philippians 4:3.)

Summary of Vision 2

In Vision 2, Hermas is shown the foundation of faith – how one should live when one has been chosen by God. As Christians this is a fundamental necessity for our being with Christ in the First Resurrection. “The First Resurrection takes place before Christ ushers in God's kingdom and involves only those who have trusted [and served] Christ (Jn. 5:24-29; 1Thess. 4:13-18). They will reign with Him (Mat. 19:28), and have responsibilities commensurate with their faithful service while living on earth, (Mat. 25:14-30)." Chapter by Chapter Bible Commentary, Warren W. Wiersbe (Nelson's Quick reference) Nashville, 1991.

Matthew 19:28 The New World refers to the rulership of Christ at the end of the Age and the Completion of the Sign of Jonah (No. 013B) (cf. also No. 013). He will then return and subjugate the Age and end it and then bring in the Millennial Age of the Messiah ruling from Jerusalem with the 144,000 and the Great Multitude (Rev. Ch 7; F066ii) after the Second Exodus (Isa. ch. 65:9-25; 66:18-24; Zech. 14:16-19 (F038); Revelation Ch. 20 (F066v)) The entire universe is to be controlled from the earth after the coming of God to the City of God (No. 180) (see F040iv, F040vi).

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Brief History

Chapter I

Hermas: Vision I -Chapter II

Hermas: Vision I - Chapter III

Chapter I

Hermas: Vision II – Chapter II

Hermas: Vision II – Chapter III

Hermas: Vision II – Chapter IV