The Shepherd of Hermas: Double-minded

Such a person is double-minded and unstable in all they do. James 1:8

“He said to me, “You know that you slaves of God are living in a foreign land. For your own city is a long way from this one. If, then,” he said, “you know your own city, where you are about to live, why are you preparing fields, expensive furnishings, buildings, and pointless rooms for yourselves here? Anyone who prepares these things in this city, therefore, cannot return to his own city.

You foolish, double-minded, and miserable person! Do you not understand that all these things belong to another and are under someone else’s control? For the ruler of this city will say, ‘I do not want you living in my city; leave it, because you are not living by my laws.’

And so, you who have fields and houses and many other possessions — when he casts you out, what will you do with your field and house and whatever else you have prepared for yourself? For the ruler of this country rightly says to you, ‘Either live by my laws or leave my country.’ And so what will you do, you who have a law from your own city?

Will you completely renounce your own law for the sake of your fields and whatever else you own, and follow the law of the city you are in now? Take care, because re­nouncing your law may be contrary to your own interests. For if you want to return to your own city, you will not be welcomed, because you have renounced its law; and you will be shut out of it.

And so take care. Since you are dwelling in a foreign land, fix nothing up for yourself except what is absolutely necessary; and be ready, so that when the master of this city wants to banish you for not adhering to his law, you can leave his city and go to your own, and live according to your own law gladly, suf­fering no mistreatment.

Take care, then, you who are en­slaved to the Lord and have Him in your heart. Do the works of God, remember­ing His commandments and the promises He made; and trust in Him, because He will do these things, if His command­ments are guarded.”

The Shepherd of Hermas 50.1-7, Parable 1 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 268-269.

We have now moved to the parables section of The Shepherd of Hermas. Remember work included in the Apostolic Fathers started with visions, then commandments, and concludes with parables.

This excerpt helps us understand what a double-minded person is. As the NLT translates today’s Scripture, “Their loyalty is divided between God and the world, and they are unstable in everything they do.”

I am researching the Apostolic Fathers, in part linked to a paper I will deliver in Amsterdam in July on the topic of “Advice from the Apostolic Fathers on Christian Social Engagement in a Hostile World.”

Today’s reading provides really good advice for people who live in hostile settings: “fix nothing up for yourself except what is absolutely necessary.” This enables you to function in an agile manner.

For those in the USA, we pause today on Memorial Day to give thanks for those have served to give us the freedoms we enjoy. And yet, we must maintain our posture of simply, missional living as strangers in a foreign land.

If we are slaves of God, we are double-minded if we live as though USA is our home. We must, in the words of Hermas, take care. Or be mindful to live simply, do the works of God, and keep our trust fixed on Him.

This is where I am on this Memorial Day, pausing to remember God’s faithfulness in biblical times, through church history, and today. And choosing to trust Him for everything in my life, with my family, and my work.

Whoever is patient has great understanding, but one who is quick-tempered displays folly. Proverbs 14:29

“Be patient,” he said, “and un­derstanding, and you will rule over every evil work and do all that is righteous. For if you are patient, the Holy Spirit that dwells in you will be pure and will not be overshadowed by another, evil spirit; but dwelling in a broad place it will rejoice and be glad with the vessel it inhabits, and it will serve God with great cheerfulness, flourishing in itself. But if any irascibility should enter in, immediately the Holy Spirit, which is sen­sitive, feels cramped; and not having a pure place it seeks to leave. For it is suffocated by the evil spirit, not having a place to serve the Lord as it wishes, being polluted by the irascibility. For the Lord dwells in patience, but the devil in irascibility.”

The Shepherd of Hermas 33-1-3, Commandment V (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 268.

I needed this commandment today. It’s a great reminder of the spiritual and significant impact of patience. The opposite is irascibility. If that word sounds difficult, I admit that I had to look it up too.

Irascibility is that ugly trait we exhibit when we lose our patience. We let our frustration get the best of us, and in so doing, we fail to accomplish the good we aim to do. Notice the impact on our generosity.

If we aim to serve generously, it will put us in contact with immature people who may not listen very well. We get to be patient so that we can guide them rightly in the way they should go.

If we want to give generously, we may hope for or even expect a certain response or rate of growth. We must be patient, realizing how patient God has been with us in our slowness.

Holy Spirit, produce the fruit of patience in our lives. Help us not harbor a spirit of irascibility lest it crowd you out and hinder the good we aim to do. Hear our prayer Father and make it so in the name, Jesus. Amen.

Timothy, guard what has been entrusted to your care. 1 Timothy 6:20a

“Guard this commandment as I have spoken it to you, that your repen­tance and that of your household may be found to be in simplicity — and pure, in­nocent, and blameless.”

The Shepherd of Hermas 27.7, Commandment II (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 265.

This short post has a lot in it.

Hermas follows Paul’s example using the same Greek imperative (“guard”) after providing explicit instructions about giving. Here’s what Paul says to Timothy.

Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. Timothy, guard what has been entrusted to your care. 1 Timothy 6:17-20a

Then he echoes this charge with the same Greek imperative twice in his second letter to Timothy using financial language.

Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us. 2 Timothy 1:14

The “deposit” is financial language and “good” deposit implies the good teaching about handling money (because money is depicted in Scripture as “worldly wealth” or literally “wealth of unrighteousness.”

I tell you, use worldly wealth (literally, “wealth of unrighteousness”) to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings. Luke 16:9

A plain way to explain the Greek here is to use the wealth gained or accumulated by not-right, worldly behavior to gain friends for eternity by sharing it generously. That’s not how the world thinks, for sure.

And notice what Hermas says, basically the same thing about 50 years after Paul.

“Do what is good, and take what you have earned through the toils God has given you and give simply to those in need, not wavering about to whom you should give something and to whom not. Give to everyone. For God wishes every­ one to be given something from his own gifts.

And so, those who receive something will render an account to God, about why they received something and to what end. For those who received because of hard­ship will not face condemnation; but those who received out of hypocrisy will pay a penalty.

And so the one who gives is inno­cent. For as he was given a ministry from the Lord to complete, he has completed it in a simple way, having no doubts about to whom he should give or not give something. This ministry that is com­pleted in a simple way becomes glorious before God, so that the one who ministers thus, in a simple way, will live to God.

Guard this commandment as I have spoken it to you, that your repen­tance and that of your household may be found to be in simplicity — and pure, in­nocent, and blameless.”

He wants us to “complete the gift” by living pure, simple, and innocent lives (think “righteous”) as generous sharers.

This is countercultural and crazy in earthly terms but precisely how Jesus wants us to live. And we have to guard this thinking lest we drift and conform to the patterns of this unrighteous world.

Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Luke 6:30

“Do what is good, and take what you have earned through the toils God has given you and give simply to those in need, not wavering about to whom you should give something and to whom not. Give to everyone. For God wishes every­ one to be given something from his own gifts.

And so, those who receive something will render an account to God, about why they received something and to what end. For those who received because of hard­ship will not face condemnation; but those who received out of hypocrisy will pay a penalty.

And so the one who gives is inno­cent. For as he was given a ministry from the Lord to complete, he has completed it in a simple way, having no doubts about to whom he should give or not give something. This ministry that is com­pleted in a simple way becomes glorious before God, so that the one who ministers thus, in a simple way, will live to God.”

The Shepherd of Hermas 27.4-6, Commandment II (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 265.

As we shift from the visions section of this ancient document to the commandment section, giving appears as a ministry that is completed. What a beautiful picture.

In this commandment, Hermas writes that God blesses us, instructs us to give, reminds us we will have to give an account to God, and describes the ministry only after we have given.

Has God blessed you with resources that you need to dispense? Don’t wait a day. Remember you will have to give an account to God for all you have been given. What account do you have to give?

But He knows the way that I take; when He has tested me, I will come forth as gold. Job 23:10

“But you who escape this world are the part that is gold. For just as gold is tested through fire and thus becomes use­ful, so also you who dwell among them are put to the test. Those who endure and are burned by them will be made pure. For just as gold casts off its dross, so also you will cast off every grief and tribula­tion, and be cleansed and made useful for the building of the tower.”

“The Shepherd of Hermas” 24.4, IV, (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 264.

I feel like I am experiencing a time of testing. Perhaps you can relate?

May we endure and allow our dross to be cast off, and come forth as gold through the process, so we are useful to God.

Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need. Ephesians 4:28

“Listen to me, children. I raised you with great simplicity, in­nocence, and reverence because of the mercy of the Lord, who drizzled his righteousness upon you that you may be made upright and purified from all evil and perversity. Yet you do not wish to stop doing your wicked deeds.

And so, now, listen to me: be at peace with one another, take care of one an­ other, help one another; and do not take an overabundance of God’s creations for yourselves, but share with those in need. For those who enjoy many kinds of food make their flesh weak and harm it; but the flesh of those without enough food is harmed by lack of proper nour­ishment, and their body wastes away.

This disparity is harmful to you who have but do not share with those in need. Consider the judgment that is coming. You who have an abundance should therefore seek out the hungry before the tower is completed. For after the tower is completed you will long to do good but will have no opportunity.

And so, take heed, you who exult in your wealth, lest those in need complain and their complaint rises up to the Lord, and you be shut out from the gate of the tower, along with your goods.”

“The Shepherd of Hermas” 17.1-6, III.9 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 260-261.

Yesterday I got a taste of God’s generosity to creation. I put Grace (my GSP) in the car kennel and went to my Tuesday morning Bible study. After the study we went to a park before her vet appointment.

I shot the new header photo as creation declared the glory of God and Grace pointed birds. I kept her on a leash as the park was for us and others to enjoy together.

It seemed fitting to change the header photo to reflect God’s generosity to all in His care for creation.

But keeping any overabundance for ourselves and not sharing with those in need was viewed in biblical times as both stealing and harmful disparity to the one who does not share. Imagine if I kept this park to myself!

So how can we navigate this dilemma for our good and God’s glory?

We aim at simplicity in our living. We make the most of every opportunity in our giving. We exhibit the fruit of generosity in our serving and loving.

But notice, the vision to Hermas proclaims that the time to live, give, serve, and love generously is today!

God is doing some cool things and positioning GTP to help the global church experience exponential growth. But I am praying that close friends will “share their abundance” before the “tower is completed.”

Would you pray with me for this? For GTP and for the building of God’s global Church?

Pray that God’s people with an overabundance will choose simplicity, make the most of the opportunity to give today, and in so doing, demonstrate generosity all over the world.

I don’t want anyone shut out from the gate of the tower along with their goods.

The apostles said to the Lord, “Increase our faith!” Luke 17:5

“And so, when I stopped asking her about all these things, she said to me, “Do you want to see some­thing else?” Being so eager to observe, I was excited by the prospect. She looked at me and smiled, and said to me, “Do you see seven women around the tower?” “I see them, Lady,” I replied. “This tower,” she said, “is sup­ported by them according to the com­mandment of the Lord.

Hear now about the work they do. The first of them, the one clasping her hands, is called Faith. Those who are chosen by God are saved through her. And the other one, the one wearing a belt and acting like a man, is called Self-restraint. She is the daughter of Faith. Whoever follows her will be for­tunate in his life, because he will abandon all his evil deeds, believing that if he abandons every evil desire, he will inherit eternal life.”

“And the others, Lady, who are they?” “They are daughters of one an­ other, called Simplicity, Knowledge, Innocence, Reverence, and Love. And so, when you perform all the works of their mother, you will be able to live.” I replied, “I wish to know, Lady, about the power that each of them has.” “Listen,” she said, “to the powers they have. Their powers are connected and fol­ low one another in the order of their birth.

From Faith is born Self-restraint, from Self-restraint Simplicity, from Simplicity Innocence, from Innocence Reverence, from Reverence Knowledge, and from Knowledge Love. And so their deeds are pure, reverent, and godly. Whoever serves as their slave and is able to adhere to their deeds will have a place to reside in the tower, along with the saints of God.”

“The Shepherd of Hermas” 16:1-8, III.8 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 259-260.

I’m exploring the Apostolic Father looking at three dynamics: where the early church drew the line in honoring the emperor, the connection between work and faith, and insights linked to Christian social engagement.

Today, work and faith come squarely into view. An unnamed lady narrates another vision to Hermas of the church, depicted as a tower, held up by seven women around it. Notice the connection between them.

This gives us insight into the mindset of some of the earliest Christians. Increasing our faith is the pathway to strengthen the church, and Faith is the foundation for our work. It gives birth to the other six.

Faith gives birth to Self-restraint, then Simplicity, Innocence, Reverence, Knowledge, and Love. For the Apostle Paul it was about Faith, Hope, and Love. Between faith and love we find 5 great traits in place of hope.

We see self-restraint, simplicity, innocence, reverence, knowledge. Consider their link to generosity.

When we say “No” to the lusts of the flesh (self-restraint) and “No” to the lusts of the eyes (simplicity), it positions us for generosity rooted in innocence (right living), reverence (fear of God), and knowledge of God.

All this comes together to make us conduits of love that do good deeds, which position us to find our place in the tower along with the saints of God.

What’s the lesson today. Pursue deep faith in God. Add to it self-restraint, simplicity, innocence, reverence, knowledge, and love. Do this and your deeds will be pure, reverent, and godly.

And you will dwell in the tower forever with the saints of God.

Then Jesus said to His disciples, “Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven.” Matthew 19:23

In today’s post Hermas sees a vision of the church as a building. In the vision, narrated by an unnamed lady, describes the different stones. Of interest to this post, notice who appears as useful or useless and why.

“Hear now about the stones that go into the building. On the one hand, the squared and white stones that fit together at the joints are the apostles, bishops, teachers, and deacons who live reverently towards God and perform their duties as bishops, teachers, and deacons for the chosen ones of God in a holy and respectful way; some of these have fallen asleep, but others are still living. And they have always been harmonious with one another and at peace with one an­ other, and they have listened to one an­ other. For this reason their joints fit to­gether in the building of the tower.”

“But who are the ones drawn from the depths of the sea and placed into the building, who fit together at their joints with the other stones already built in it?” “These are those who have suffered on account of the name of the Lord.” “But I also want to know, Lady, who the other stones are, the ones brought from the dry land.” She said, “Those that go into the building without being hewn are ones the Lord has approved, because they walk in the uprightness of the Lord and carry out His commandments.”

“And who are the ones brought and placed in the building?” “These are those who are new in the faith and faithful. They are admonished by the angels to do good; for this reason, no evil has been found in them.” “But who are the ones who were tossed aside and cast out?” “These are those who have sinned but wish to repent. For this reason they are not cast far away from the tower, because they will be use­ful for the building, if they repent. And so if those who are about to repent do so, they will be strong in faith—if they re­ pent now while the tower is still under construction. But if the building is com­pleted, they will no longer have a place, but will be outcasts. This alone is to their advantage, that they lie next to the tower.

“But do you want to know about the ones that are broken off and cast far from the tower? These are the children of lawlessness. For they came to faith hypocritically and no wick­edness ever left them. And so they have no salvation, since, because of their wick­edness, they are useless for the building. This is why they were broken off and cast far away, because of the Lord’s an­ger, since they aggravated Him. But with respect to the many other stones you saw lying on the ground and not coming into the building — the ones that are rough are those who know the truth but do not remain in it nor cling to the saints. This is why they are of no use.”

“But who are the ones with cracks?” “These are those who hold a grudge against one another in their hearts and have no peace among themselves. Even though they seem to be peace-loving, when they leave one another’s presence, their wickedness remains in their hearts. These are the cracks the stones have. But the ones that are broken off are those who have believed and live, for the most part, in righteousness, but also have a certain share of lawlessness. This is why they are broken off and not whole.”

“But who are the white stones, Lady, which are rounded and do not fit into the building?” She replied to me, “How long will you be foolish and ignorant, asking everything and understanding nothing? These are the ones who have faith, but also are wealthy in this age. But when affliction comes, because of their wealth and their business affairs, they deny their Lord.” And I responded to her, “And so when, Lady, will they be useful for the building?”

“When the wealth that be­ guiles them is cut off from them,” she said, “then they will be useful to God. For just as a round stone cannot be made square unless it has something cut off and discarded, so also with those who are rich in this age: if their wealth is not cut off from them, they cannot be useful to the Lord. You should know this above all from your own case. When you were wealthy, you were of no use; but now you are useful and helpful in life. All of you should be useful to God. For you yourself are also being taken from the same stones.”

“The Shepherd of Hermas” 13-14, III.5-6 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 258-259.

Those who have repented appear as useful while the lawless are described as useless. And those with wealth only appear as useful when they are cut off from their wealth. Here’s the powerful lesson. Don’t miss it.

In today’s Scripture, Jesus reports that it is hard for the rich to enter the kingdom. Why is it hard? They must let go of their riches which provide much power and security and so much more in this life.

Or in today’s reading, the wealth causes them to “deny their Lord.” This means it causes them to trust in it and by their behavior cause others to trust in it rather than putting their trust in God.

Only when their wealth is cut off from them, the lady says, can they be useful to God. Think about it. Our usefulness to God is not based on our measure of wealth but on our willingness to let it go.

Remember, Jesus cares not how much we give, but how much we hold back because of what that says about our hearts. His only teachable moment about giving related to the widow who put in everything she had.

Are you a useful or useless stone in the building of the church?

Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you. Do not merely listen to the word, and so deceive yourselves. Do what it says. James 1:21-22

“But you, Hermas, have experi­enced great afflictions of your own be­ cause of your family’s transgressions, since you paid no attention to them. You neglected them and became enmeshed in your own evil deeds. But you are saved by not straying from the living God, and by your sim­plicity and great self-restraint. These things have saved you, if you continue; and they save all those who do them and who proceed in innocence and simplicity. Such people will overcome all evil and persist to eternal life.”

“The Shepherd of Hermas” 1.1.8-9 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 255.

For more background on the Shepherd of Hermas, click on yesterday’s post below.

It was common in the first century for individuals and families to profess faith in Jesus but to conform to the cultural patterns of this world. James describes the the word as the instrument that saves us from this behavior.

The early church was adamant about the fact that our family patterns often follow cultural patterns. Actually, in many cultures, following family expectations causes people to ignore biblical teaching and commands.

Let me connect this to generosity. Many cultures have the expectation to save and hoard for the family and so to obey the biblical command to give generously especially to undeserving people is discouraged.

This may be what pattern is in view with Hermas. He has experienced difficulty as a result of following family patterns instead of urging his family to follow biblical patterns.

So, the call to stay close to the living God and live with simplicity and self-restraint makes sense. Do we stay close to family with a “family first” mentality or stay close to God with a “God first” mentality.

If we choose the former, family patterns will often mimic the culture rather than Christ. If we choose the latter, we will help “save” from evil together and related to money, we will propel them to generosity and good works.

If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them. James 4:17

“But she laughed and said to me, “The desire for evil did rise up in your heart. Or do you not think it is evil for an evil desire to arise in the heart of an upright man? Indeed,” she said, “it is a great sin. For the upright man intends to do what is right. And so, when he intends to do what is right his reputation is firmly es­tablished in heaven and he finds that the Lord looks favorably on everything he does.

But those who intend in their hearts to do evil bring death and captivity on themselves — especially those who are invested in this age, who rejoice in their wealth and do not cling to the good things yet to come. Those who have no hope but have already abandoned themselves and their lives will regret it. But pray to God, and he will heal your sins, along with those of your entire household and of all the saints.”

“The Shepherd of Hermas” 1.1.8-9 (c. A.D. 70-140) as reported by Bart Ehrman in Lost Scriptures: Books That Did Not Make It Into The New Testament (New York: Oxford University Press, 2003) 251-252.

Ehrman writes “The Shepherd of Hermas was a popular book among Christians of the first four centuries. Written by Hermas, brother of Pius, bishop of Rome, during the first half of the second century, the book was regarded by some churches as canonical Scripture.

It was eventually excluded from the canon, however, in part because it was known not to have been written by an apostle. Even so, it was still included as one of the books of the New Testament in the fourth-century codex Sinaiticus and is mentioned by other authors of the time as standing on the margins of the canon.

The book takes its name from an angelic mediator who appears to Hermas in the form of a shepherd. Other angelic beings appear here as well, in particular an old woman who identifies herself as the personification of the Christian church. These various figures communicate divine revelations to Hermas and, upon request, interpret their meaning to him.

The book is divided into a series of five visions, twelve sets of com­mandments (or “mandates”), and ten parables (or “similitudes”). The visions and similitudes are enigmatic and symbolic; they are usually explained to Hermas as having a spiritual significance for the Christian here on earth.

The mandates are somewhat easier to interpret, consisting for the most part of direct exhortations to speak the truth, give alms, do good, and avoid sexual immorality, drunkenness, gluttony, and other vices. Indeed, the entire book is driven by an ethical concern: what can Christians do if they have fallen into sin after being baptized?

A number of early Christians had insisted that those who returned to lives of sin after joining the church had lost any hope of salvation. An alternative view is advanced by Hermas, who maintains, on the basis of divine revelations, that Christians who have fallen again into sin after their baptism have a second chance (but only one second chance) to repent and return to God’s good graces.

Those who refuse to avail themselves of this opportunity, however, or who revert to sin again thereafter, will be forced to face the judgment of God on the day of reckoning soon to come.”

In this first of many posts on this writing from the Apostolic Fathers, I want to center on this phrase: “those who invested in this age, who rejoice in their wealth and do not cling to the good things yet to come.”

We need to ask ourselves if this reflects our lives.

We need to remind ourselves to invest not in this age, which will cause us to take pride in our growing wealth, but rather to store wealth in heaven which causes us to cling to the good things yet to come.

Lest this long post get too long, let me say this as I retreat in the mountains for the weekend with my wife and our dog, with my daughter and son-in-law and their dog, and with dear friends from Czech Republic.

We use worldly wealth on mission and memories.

This weekend we are enjoying some precious time together. Making a few memories and strengthening ourselves for living on mission for the good things to come. Our daughter starts a new job this next week. We are excited for her.

And our friends have come from Europe for their first ever visit to America, so we welcome them. And in our discussions, we celebrate the privilege of time together while focusing on the life that is to come.

I want to challenge you today afresh not to invest in this age.

Use what wealthy you have on missional living and generous giving, lest like Hermas, you fall into temptation to sin by pursuing fleshly desires and rejoicing in earthly wealth.