The "Church Fathers" Scriptural or Not

The next several posts are reposts from another thread, so as to create this new topic, and not highjack the one these few posts are taken from. To be enlarged upon by further examination of the writings of the "Church Fathers" in continued posts, and of course any conversation and input such might stimulate along the way.

chap. xxv.—the phœnix an emblem of our resurrection.

Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

chap. xxvi.—we shall rise again, then, as the scripture also testifies.

Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee;” and again, “I laid me down, and slept; I awaked, because Thou art with me;” and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.”

Clement of Rome, “The First Epistle of Clement to the Corinthians,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 12.

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The above quote is one of the reasons I consider the writings of the “Church Fathers” to be inferior to holy scripture. This early on, Clement is already introducing pagan mythology into the mix, to be considered regarding the resurrection of our Lord Jesus Christ and his faithful followers.

Phoenix | Egyptian, Greek & Roman | Britannica

Quoted article below from link above.

phoenix, in ancient Egypt and in Classical antiquity, a fabulous bird associated with the worship of the sun. The Egyptian phoenix was said to be as large as an eagle, with brilliant scarlet and gold plumage and a melodious cry. Only one phoenix existed at any time, and it was very long-lived—no ancient authority gave it a life span of less than 500 years. As its end approached, the phoenix fashioned a nest of aromatic boughs and spices, set it on fire, and was consumed in the flames. From the pyre miraculously sprang a new phoenix, which, after embalming its father’s ashes in an egg of myrrh, flew with the ashes to Heliopolis (“City of the Sun”) in Egypt, where it deposited them on the altar in the temple of the Egyptian god of the sun, Re. A variant of the story made the dying phoenix fly to Heliopolis and immolate itself in the altar fire, from which the young phoenix then rose.

The Egyptians associated the phoenix with immortality, and that symbolism had a widespread appeal in late antiquity. The phoenix was compared to undying Rome, and it appears on the coinage of the late Roman Empire as a symbol of the Eternal City. It was also widely interpreted as an allegory of resurrection and life after death—ideas that also appealed to emergent Christianity.

In Islamic mythology the phoenix was identified with the ʿanqāʾ (Persian: sīmorgh), a huge mysterious bird (probably a heron) that was originally created by God with all perfections but thereafter became a plague and was killed.

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So, here we have in the writings of Clement, the introduction of pagan sun worshiping mythology. A trend that would only increase over time unto the formation of the first mandated form of “Christianity” for the Roman Empire. One heavily influenced and established by professed converted sun worshipping Emperors, and a mass of pagan sun worshippers brought into the “Church” via imperial mandate over and above gospel believing conversion.

Having just finished reading Clement of Rome, apart from his reference to the Phoenix, the work seems to be very biblically based. Somewhat generic though, in that it did not address any of the specifics of the contentions it was addressing. Focussed upon salvation in Christ alone, our High Priest. The importance of faith, right living, the commandments of God and Jesus, and unity of course. As the holy scriptures admonish us to keep the commandments of God, without any reference to the changing of the fourth commandment, so also does this address by Clement. Unless of course a contention regarding such a change was one of the issues he was addressing, which we do not know. Seems like there would have been some debate about such a change, if it were occurring at the time. So probably not. I suppose I will move on to the Epistle of Mathetes to Diognetus next.

Fervent said:

I don't think either Orthodox or Catholics teach that any individual Church Father's writing is on par with Scripture, it is the consensus patronum as a whole that is of central importance. And even that is as a means of clarifying Scripture rather than being its equivolent.

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And that is of course a good thing. Any contentions therefore, would be regarding disagreements regarding these clarifications, being actually based upon the more authoritative teachings of scripture or not. Which of course will involve the differing teachings regarding just exactly what scripture itself teaches. Should be interesting regarding perhaps the development of differing views, if nothing else.

THE EPISTLE OF MATHETES TO DIOGNETUS

CHAP. I.—OCCASION OF THE EPISTLE.

SINCE I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe, so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world, and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, and to you so to hear, that I who speak may have no cause of regret for having done so.

CHAP. II.—THE VANITY OF IDOLS.

Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

CHAP. III.—SUPERSTITIONS OF THE JEWS.

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,—these, by supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

CHAP. IV.—THE OTHER OBSERVANCES OF THE JEWS.

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,—I do not think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days, as if waiting upon the stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 25–26.

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In the above quoted portions of THE EPISTLE OF MATHETES TO DIOGNETUS, we begin to see greater departure, or shall we say deviation from the testimony of holy scripture. In an attempt it appears, to distance “Christianity” from the Jews and apparently the teachings of the Old Testament. In the very first chapter referring to “the superstitions of the Jews”, and alluding to “Christianity” as a new religion, rather than the New Covenant era of the most ancient and true religion or message on earth. The everlasting gospel of Jesus Christ.

In the second chapter we see that Mathetes does not consider all Jewish or Old Testament teaching as superstition, since his stance upon idols is most obviously identical to that of the Jews and Old Testament teaching. Particularly in line with that of the first and second commandments of God. These commandments in any case, he has not ditched into the category of superstition. Nevertheless, declaring anything the Jews believed by commandment and or teaching of God within holy scripture to have become superstition during the New covenant era, is gross error. Our God is not, has never been, and will not ever be the creator or propagator of superstitions.

Chapter three misses and excellent opportunity to address the changes from Old Covenant to New Covenant teaching and practice regarding the sacrificial system. That of the Old Covenant being fulfilled by the once and for all sacrifice of the New Covenant in Christ Jesus our Lord. And the spiritual sacrifice of the saved themselves, in response to the gospel, during this New Covenant era.

Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

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Nothing about the Israelites sacrificial system had anything to do with superstition, but rather the revelation of the everlasting gospel in type and symbol until the antitype appeared. The Lamb of God, Christ Jesus our Lord. The fulfillment of biblical prophecy which each and every sacrifice was intended to represent and foretell. These teachings and practices of the Old Covenant did not turn into superstition by the establishment of the New Covenant. Rather it became fulfilled prophecy which still had great depth of meaning and revelation concerning the gospel. Providing excellent opportunity for instruction concerning the continuity of the everlasting gospel throughout our earth’s history. God’s people of the Old Covenant having exercised prophetic faith in the forgiveness of their sins by the sacrifice of the LAMB OF GOD, the Messiah of the Jews. And those of the New Covenant accepting the reality of that sacrifice for them, in the life, crucifixion, and resurrection of Christ Jesus our Lord.

Chapter four becomes more specific in addressing what Mathetes deems to be superstition. Which includes teaching and practices concerning meats, Sabbaths, circumcision, new moons, observation of months and days, some for festivities and others for mourning. Referring to these Old covenant teachings and observances as not just superstition, but actual folly concerning authentic worship. All of these which were commanded to be observed by the very God Mathetes claimed to worship. As though God Himself instituted worthless, superstitious, folly to be observed by the people He Himself chose for a nation to be a witness among all the other nations of this earth. Perhaps Mathetes will expound upon the subject later in more depth, to the proper effect of the real folly concerning all such. In that they were never meant to be the means of salvation which so many of Israel often made them. Nor of course in many cases, meant to be observed by the multitudes of the saved from other nations during the New Covenant dispensation.

Nevertheless, these commanded teachings and observances established by God Himself for Israel never were and or will be mere worthless superstitions or folly. They had exact purpose, intent, value, and lessons of importance for those of the Old Covenant era, none of which has disappeared in this New Covenant era. The lessons and purposes are still there to be studied unto increased knowledge of God’s guidance and providence for His people throughout history. As the New Testament writers themsleves expounded upon, rightly dividing the word of God under the inspiration of the Holy Spirit of God. As the Old Covenant prophets did as well. There is no folly at all in the teachings and observances of the Old Covenant, but by sinful humanity itself in attributing such to the cause of their salvation. Instead of observing that which God commanded and or commands because of their salvation in Him alone. Which very problem exists to this very day, among professed Christianity. Being a natural inclination of our fallen natures, which must always be guarded against.

It is interesting to note that Mathetes makes a distinction between the Sabbaths of the “Jews” which he refers to as superstitions, and the weekly Sabbath day or days of the fourth commandment, which he apparently did not consider to be part of such superstitions. The Lightfoot & Harmer translation translates Mathetes reference to the Sabbaths which it is lawful to do good upon, as sabbath day, not days.

(from: _Apostolic Fathers_ Lightfoot & Harmer, 1891 translation)
4:3 And again to lie against God, as if He forbad us to do any good thing on the sabbath day, is not this profane?

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Which testimony is itself a direct reference to the teachings of our Lord Jesus Christ concerning God’s weekly seventh day sabbath established at creation by His word , spoken by the mouth of God and written with His own finger for his chosen people twice among His Ten Commandments. Not the other sabbaths specific to the ceremony, holidays, and or agriculture of the nation of Israel. Those of the law written for them by the hand of Moses.

Mat 12:9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14 Then the Pharisees went out, and held a council against him, how they might destroy him.

Luk 6:6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it ? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

Luk 14:1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. 2 And, behold, there was a certain man before him which had the dropsy. 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4 And they held their peace. And he took him, and healed him, and let him go; 5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6 And they could not answer him again to these things.

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If in fact God’s seventh day Sabbath had been done away with by the early church, and replaced with a Sunday observance based upon the resurrection, these first two “Church Fathers” under examination address no such thing. Though many might choose to associate Mathetes reference to sabbaths of the Jews being among supposed superstitions which God Himself apparently instituted. His later reference to God’s weekly seventh day Sabbath is problematic to such an idea though. In that he references our Lord’s teaching regarding it, and the mistake which many Jews made in relation to it, without taking any opportunity to address any major changes concerning it. Even though changes and differences between the Jews and Christians was the exact context being discussed. In this Epistle exactly addressing the teachings of the early church, and its differences from the teachings and observances of the Jews.

If indeed Mathetes had already discontinued his observance of God’s seventh day Sabbath, and firmly believed its observance to have been replaced by Sunday observance as the “Lord’s day” in honor of the resurrection, it makes no sense for him to not address such. Neither in this Epistle at all, or even when the Sabbath itself was the exact topic being discussed, regarding the “mode of worshipping God prevalent among the Christians” in his day. Mathetes stated entire reason for this Epistle.

CHAP. V.—THE MANNERS OF THE CHRISTIANS.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 26–27.

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The only observation I’ll make concerning Mathetes chapter 5, is to point out his comment concerning Christinas not having any particular singularity. After which he continues on to list more than just a few. Nevertheless apparently, he still feels no need to point out the new establishment of the observance of the “Lord’s Day”, in honor of Christ’s resurrection. Which would certainly qualify as a singularity among Christians of the time, had it been doctrinally established already. This may have helped clear up certain accused connections between sun worshipers and Christians which developed. At least as Trypho accused and or contended in the Dialogue with Trypho, of Justin Martyr I do believe.

Apart from this, there is the scriptural teaching of course -

2Co 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Tit 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

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While it is not the object of authentic Christianity to seek worldly recognition, neither is its purpose to blend into and disappear within societies or nations. But to the contrary, be different enough from the norms of this world, to be unavoidably noticed. Not unto self recognition or praise, but rather direction toward the exaltation of the One we worship, and the salvation of those who would look upon Him.

CHAP. VI.—THE RELATION OF CHRISTIANS TO THE WORLD.

To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 27.

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In this sixth chapter of Mathetes we have the introduction of yet another ancient pagan concept and term. The immortal soul, or immortality of the soul. This term and or concept is found nowhere in holy scripture at all. To the contrary, souls are referred to as dying many times over in the scriptures.

Gen 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

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When God united His breath, or spirit with man, man became a living soul. A living soul is composed of body and spirit.

05397 hmvn n@shamah nesh-aw-maw'

from 05395; n f; {See TWOT on 1433 @@ '1433a'}

AV-breath 17, blast 3, spirit 2, inspiration 1, souls 1; 24

1) breath, spirit

1a) breath (of God)

1b) breath (of man)

1c) every breathing thing

1d) spirit (of man)

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When one dies, their spirit goes back to God who gave it, at which point, one is no longer a living soul. This is why humanity is not immortal, and must receive the same from God as a gift of salvation. Souls need to be saved, can be lost, can be destroyed, can and do die, and are described in connection with the body as being subject to literal damage as the body is.

Eccl 12:5..….. because man goeth to his long home, and the mourners go about the streets: 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

Ps 6:2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. 3 My soul is also sore vexed: but thou, O LORD, how long? 4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake. 5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?

Ps 7:1 O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: 2 Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. 3 O LORD my God, if I have done this; if there be iniquity in my hands; 4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy 5 Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

Ps 30:2 O LORD my God, I cried unto thee, and thou hast healed me. 3 O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

Ps 33:18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the LORD: he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O LORD, be upon us, according as we hope in thee.

Ps 40:13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.

Ps 49:12 Nevertheless man being in honour abideth not: he is like the beasts that perish. 13 This their way is their folly: yet their posterity approve their sayings. Selah. 14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. 15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

Ps 56:12 Thy vows are upon me, O God: I will render praises unto thee. 13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?

Ps 78:49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. 50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

Ps 86:1 Bow down thine ear, O LORD, hear me: for I am poor and needy. 2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee. 3 Be merciful unto me, O Lord: for I cry unto thee daily.

Ps 89:47 Remember how short my time is: wherefore hast thou made all men in vain? 48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.

Ps 116:7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee. 8For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. 9 I will walk before the LORD in the land of the living.

Ps 119:174 I have longed for thy salvation, O LORD; and thy law is my delight. 175 Let my soul live, and it shall praise thee; and let thy judgments help me. 176 I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.

Isa 38:16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.

Isa 53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Ezek 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: he soul that sinneth, it shall die.

Ezek 18:20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. 21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.

Matt 10: 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

Matt 16: 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

Acts 2: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

Acts 3: 22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

1 Cor 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ

Heb 10:38-39 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

James 5:19 Brethren, if any of you do err from the truth, and one convert him; 20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

Rev 16: 3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

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According to scripture then, souls can and do die. The souls of humans and animals do die. Souls therefore, are not immortal.

CHAP. VII.—THE MANIFESTATION OF CHRIST.

For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things—by whom He made the heavens—by whom he enclosed the sea within its proper bounds—whose ordinances all the stars faithfully observe—from whom the sun has received the measure of his daily course to be observed—whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject—the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein—fire, air, and the abyss—the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing? … Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 27–28.

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From the above we may ascertain, that imperial mandated “Christianity”, was not yet conceived or considered acceptable at the time. If it was, this document thus far, gives the idea no credence. Still maintaining and practicing the teaching and example of our Lord Jesus Christ and His chosen Apostles. Amen.

CHAP. VIII.—THE MISERABLE STATE OF MEN BEFORE THE COMING OF THE WORD.

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them.] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 28.

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What can be said about the above testimony? It completely bypasses the entire recorded history of the Old Testament. Which was exactly about revealing and maintaining a knowledge of God in this world, and His great mercy towards His chosen people and all of humanity thereby as well. While also maintaining the high divine standards of morality and justice. Once again, not only missing an excellent opportunity to reveal the most ancient nature and continuation of God’s mercy and everlasting covenant with all of willing humanity throughout our history, but seeming to suggest there was no such thing.

Perhaps the writer thought to express sentiments related by the Apostle Paul in the following -

1Co 2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

Col 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

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None of these statements by Paul though, were in neglect and or denial of the history of divine revelation between God and humanity. Or certainly, that of divine revelation to His chosen people Israel via Moses and all the prophets. Which thus far, this writer has either ignored or relinquished to the realms of superstition or folly, while supposedly expounding upon authentic Christianity. Which is the New Covenant era of the everlasting covenant and gospel, established in the Garden of Eden immediately after the fall of humanity for our salvation. Continuing from that time forward to the present by way of special revelation from God, through His chosen people concerning the entire history of this world to its end. The only original, true, and authentically God revealed religion of this world.

Perhaps the author will address this most important point later.

CHAP. IX.—WHY THE SON WAS SENT SO LATE.

As long then as the former time endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward, punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us, He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 28.

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While the above chapter does address or reference teachings apparently, from former times which convinced us “that our nature was unable to attain to life”, it leaves Old covenant and or testament teaching out of the picture. Therefore also of course, the history of Israel and or reference to the Jews. Further evidence that this claimed church father, is intent upon the task of distancing himself and or the church from the Jews, in his epistle under examination. Though we have a few more chapters from which he might change this seemingly apparent motive up to this point.

Apart from this, I would address only the term applied by the writer concerning the covering of our sins by Christ’s righteousness. The everlasting gospel of Jesus Christ established in the testimonies of both the Old and New testament scriptures, are not about our sins being covered by the Savior, but rather thoroughly cleansed and washed away. As in they are no more. This by our Lord and Savior among the believing, and willingly submissive followers of His way of the cross.

Zec 3:1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. 2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3 Now Joshua was clothed with filthy garments, and stood before the angel. 4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by. 6 And the angel of the LORD protested unto Joshua, saying, 7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by. 8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH. 9 For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.

Ezk 36:22 Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. 23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

Psa 51:1 To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee. 14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15 O Lord, open thou my lips; and my mouth shall shew forth thy praise.

1Co 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Rev 1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

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Felipe Sommer said:

Huge and rich content post, thank you!

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My pleasure, as time affords.

CHAP. X. - THE BLESSINGS THAT WILL FOLLOW FROM FAITH

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it,2 to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness’ sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 29.

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Mathetes once again refers to a knowledge to be gained regarding several things taught and revealed in the Old Testament, without mentioning it or the people He used to preserve its place in this world, of course. To be fair though, he does not make much use of reference to either Old or New Testament holy scripture.

Interestingly, he refers to eternal fire, in connection with the end of those committed to it. As though, even though earlier he referred to the soul as immortal, he is not necessarily convinced of or adheres to any doctrine concerning eternal punishment in hell. Not that any actual doctrine concerning the subject can be deduced to have been believed or taught by him, according to this one somewhat vague statement. A more direct statement or address would be necessary to establish such.

CHAP. XI.—THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED.

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 29.

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Once again, while making honorable mention of the Father, the Word, His disciples, Apostles, prophets, gospels, teachings, tradition, the law, and grace, Mathetes quotes no scripture or even suggests an examination of them in order to understand what Christians of his day believe and or practice. No reference to the Old Testament of course, as he relinquished much of them to the rank of superstition and or folly, and no quotes from and or advice to examine any of the writings of the Apostles which should have been prevalent at the time. Perhaps as a declared teacher of the gentiles, he didn’t want to encourage the study of the actual words of the Jews who wrote the Old testament, or the vast majority of the New Testament as well. Setting a precedence perhaps, of church tradition equal to and or above scripture itself in the near future. As traditional and ever more political “Christianity” arose to a place of more prominence in and of this world, than authentic scripturally based and evangelical Christianity. Which was ever non political, and a more conviction based and chosen faith.

Mat 15:3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? 4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7 Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9 But in vain they do worship me, teaching for doctrines the commandments of men.

Mrs 7:6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

Col 2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily.

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CHAP. XII.—THE IMPORTANCE OF KNOWLEDGE TO TRUE SPIRITUAL LIFE.

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys—it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,—by whom the Father is glorified: to whom be glory for ever. Amen.

Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistle of Mathetes to Diognetus,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 29–30.

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This last chapter seems to be as vague and or generic, as the others which preceded it. Though we finally have one short sentence of scripture quoted, it is surrounded by what I can only describe as gobbledygook, concerning apparently the tree of life and the tree of the knowledge of good and evil. Though the evil part is left out by the author. Which the author relates as though some one unfamiliar with holy scripture and the account of the fall of humanity in Genesis, would have any idea of what they were talking about.

The main problem with this Epistle as I see it, is it’s complete lack of scriptural reference, quotes, or authority. While it begins as an address to explain Christianity to one who is apparently ignorant of the same, it is void of reference to holy scripture, and or the prominent place and authority of them which is paramount to the Christian faith. As already stated, relinquishing much of the Old Testament scriptures to the ranks of superstition and folly, it never seems to attempt to establish the writings of the Apostles as authoritative either. Leaning apparently upon the authors own authority or knowledge regarding them, to be considered as such by the reader as well.

It almost seems as though it was written to one who was already very familiar with holy scripture, and therefore needed no reference to it, in order to understand where the author came up with the truths he was promulgating. Which seems to be at odds with the opening statement of the Epistle itself, to the effect that it was addressing one who did not know the “mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe”. In any case, the Epistle does not as I see it, properly seek to establish the significance and authority of holy scripture to or within authentic Christian faith.


Nor as already stated, does it address at all the significance of the fairly new establishment of a Sunday sacredness, which many claim was prevalent among the early Christians. While it did address sabbaths of the Jews which the author considered superstitious in nature, and the seventh day Sabbath of the Lord. This ends my examination of Mathetes. I will move on to EPISTLE OF POLYCARP TO THE PHILIPPIANS next.

2Ti 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, throughly furnished unto all good works.

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