Unless otherwise stated, all citations taken from Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1885). The Pastor of Hermas. In F. Crombie (Trans.), Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire) (Vol. 2). Buffalo, NY: Christian Literature Company.
Manuscripts
We have three incomplete Greek texts, one complete Latin text, one Ethiopian text, numerous fragments, and citations from Clement of Alexandria.[1]
Genre
This is a work of early Christian apocalyptic literature, which was written “to reveal hidden truths to its readers.”[2]
Authorship
We know very little about the author. The introduction states that the author was a slave named Hermas (1.5). He was sold to a wealthy woman named Rhoda in Rome (1.1), who gave Hermas his freedom. He was married with children, but his family life was not good.
Single authorship. Scholars who hold to single authorship debate who the author might be. Some claim that this book was written by Paul (Acts 14:12), one of his associates named Hermas (Rom. 16:14),[3] the brother of the Roman bishop Pius (Muratorian Canon), or a contemporary of Clement of Rome (8.3).
Multiple authorship. Scholars who hold to multiple authorship do so on the basis of the different aspects of the text: visions, commandments, and parables.[4] Yet Jefford notes, “A careful analysis of the Shepherd reveals that the text contains a consistent use of vocabulary and style. In addition, a certain thematic unity binds the writing in its current form. These elements appear to argue for a single author behind the work. It is just as likely, however, that this person was in fact a final editor who combined materials from several sources, making significant alterations in order to provide some theological consistency to the materials. The question of authorship remains a matter of great debate.”[5]
Date
If the author is the brother of Pius (as the Muratorian Canon states), then this would date the letter to the middle of the second century. Pius was bishop of Rome from AD 140-154. The Muratorian Fragment states, “In our own times, in the city of Rome, Hermas compiled The Shepherd; his brother, Bishop Pius.” The Muratorian Canon dates to roughly AD 165. At the same time, scholars use the Shepherd of Hermas to date the Muratorian Canon, so this is sometimes thought of as “a circular argument” with regard to the dating.[6]
Scholars also note the simple leadership structures described in this book, which could imply an early dating. The book retains plural “presbyters who preside over the Church” (Vision 2, Chapter 4). The author gives very simple explanations of leadership including “apostles, bishops, teachers, and deacons” (Vision 3, Chapter 5).
Later Christian history had elaborate authority structures—far different from the simple polity of the first century church. Jefford writes, “The author does not clearly distinguish among the rulers of the church, calling them both ‘presbyters’ and ‘bishops.’ The evidence indicates that there is no firm understanding of two distinct offices. This suggests that the leadership of the community consisted of several individuals and did not depend on a single bishop (see 8.3; 13.1).”[7]
It may be that chapters 1-25 date earlier than chapters 26-114. Regarding chapters 1-25, Jefford writes, “The arguments from literary imagery and church structure suggest that the author wrote during the general period of Clement of Rome, at the end of the first century (see 8.3).”[8] Regarding chapters 26-114, he argues that this section “may fall anywhere within the first half of the second century, though certainly by the time of Pius I (ca. AD 150).”[9]
Setting
Virtually all scholars believe that the text was written in Rome.[10] Osiek writes, “The geographical origin of Hermas is central Italy and probably Rome.”[11] The author makes local references to Rome that seem to be made by a local person (Vision, 1.1-2; 4.1.2).
Does it belong in the Bible?
Many Christian leaders regarded this book as Scripture. Jefford writes, “The Shepherd was widely used throughout the early church and, until the time of Origen, was generally recognized to bear the authority of scripture.”[12] Osiek notes, “No other noncanonical writing was as popular before the fourth century as The Shepherd of Hermas.”[13] The Codex Sinaiticus—a fourth century Bible—contains The Shepherd of Hermas at the end.
Moreover, Irenaeus quoted it as Scripture (Against Heresies, 4.20.2). Clement of Alexandria refers to it as speaking “divinely” (Stromata, 1.21). Origen questions its inspiration, but also definitely refers to it as “divinely inspired.”
Should we consider this book to be Scripture? Surely not, for several reasons:
First, the author never cites directly from Scripture. Jefford writes, “The author of the Shepherd makes no direct appeal to scripture’s authority for any of the teachings.”[14] This would be very odd, considering how the NT Scriptures regularly appeal to the OT.
Second, other early Christian leaders rejected the inspiration of this book. Tertullian regarded it as apocryphal (On Modesty, 20; On Prayer, 16). Moreover, the Muratorian Canon dismissed “the authoritative value of the text while retaining the book as useful for private reading.”[15] Eusebius considered the book to be “spurious.”
Third, Irenaeus’ citation isn’t conclusive. It’s also possible to interpret Irenaeus’ citation as just referring to graphe (or “writing”). Irenaeus calls his own book graphe, but he didn’t consider it to be Scripture (see Against Heresies, 3.10.4).
Fourth, Origen’s citation isn’t conclusive. While Origen refers to The Shepherd as “divinely inspired,” this would contradict his other statements, where he details the 27 books of the NT canon (Origen, Homily on Joshua 7:1; Homily on Genesis 13:2). Yet he makes no mention of The Shepherd of Hermas.
For more information on canonicity, see “The New Testament Canon.”
Important content in this book
“If any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits” (Vision 2, Chapter 2).
“Happy [are you] who endure the great tribulation that is coming on, and happy they who shall not deny their own life” (Vision 2, Chapter 2).
He refers to Christians persecuted for their faith: “scourges, prisons, great tribulations, crosses, wild beasts, for God’s name’s sake” (Vision 3, Chapter 2).
Christology
Some interpreters claim that this passage below shows an “Adoptionist Christology.” That is, Jesus of Nazareth became God by being indwelt by the Holy Spirit. (Here are two translations of this controversial section side by side to aid the reader)
The Shepherd of Hermas, Similitude, 5.6.4-7 |
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| Translation from Osiek, Shepherd of Hermas: a commentary. (Minneapolis, MN: Fortress Press, H. Koester, Edition, 1999), 180). |
Translation from Roberts, Donaldson & Coxe, The Pastor of Hermas. Fathers of the Second Century (Vol. 2, Buffalo, NY: Christian Literature Company, 1885), 35-36. |
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4 (So you see,” he said, “that he is lord of the people, having received power from his father.) But listen to how the lord took his son and the noble angels as advisors about the inheritance of the slave.
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“[You see,” he said, “that He is the Lord of the people, having received all authority from His Father.] |
| 5 The preexistent Holy Spirit, which created all that was created, God made to dwell in the chosen flesh. This flesh, in which the Holy Spirit dwelt, served the spirit well, living in a manner distinguished and pure, in no way defiling the spirit.
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5 The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; |
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6 Because it conducted itself well and with purity, cooperating with the spirit and working with it in every respect, acting stoutly and bravely, God chose it as partner for the Holy Spirit. For the behavior of this flesh pleased God because it was not defiled while it bore the Holy Spirit on earth.
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6 and accordingly, after living excellently and purely, and after labouring and co-operating with the Spirit, and having in everything acted vigorously and courageously along with the Holy Spirit, He assumed it as a partner with it. For this conduct of the flesh pleased Him, because it was not defiled on the earth while having the Holy Spirit. |
| 7 So he took the son and the noble angels as counselors, to the effect that this flesh, which had served the spirit without blame, should have some dwelling place, and not seem to have lost the reward for its service. For all flesh in which the Holy Spirit has dwelt, which is found to be undefiled and spotless, will receive its reward.
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7 He took, therefore, as fellow-councillors His Son and the glorious angels, in order that this flesh, which had been subject to the body without a fault, might have some place of tabernacle, and that it might not appear that the reward [of its servitude had been lost], for the flesh that has been found without spot or defilement, in which the Holy Spirit dwelt, [will receive a reward]. |
While it is certainly possible to read this passage as an Adoptionist Christology, we should also keep two other considerations in mind:
First, the manuscripts vary considerably in this section. Regarding verse 5, Roberts (et al.) write, “This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all.”[16] We shouldn’t place a high level of historical confidence in this text when it is so corrupt.
Second, it’s possible that this passage doesn’t refer to Jesus. The chosen flesh “could be about the relationship of humanity to the holy spirit, or the modification of a dualistic flesh-spirit anthropology in order to stress the importance, even immortality, of the flesh, sign of the whole person.”[17]
The reference to “all flesh” in verse 7 cannot exclusively refer to Jesus. Osiek writes, “This makes a strictly adoptionist interpretation impossible, even though the ‘flesh’ of vv. 5–6 probably does refer to Christ by way of example of what is in store for all. Thus, without using the familiar terms, the discussion as it extends into chapter 7 is really about the dignity of persons in view of the resurrection and exaltation of the faithful, with Christ as firstfruits.”[18]
[1] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 141). Grand Rapids, MI: Baker Academic.
[2] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 143). Grand Rapids, MI: Baker Academic.
[3] Origen, Eusebius, and Jerome all held that the author was Paul’s associate, Hermas (see Origen, comments on Romans 16:14; Eusebius, Ecclesiastical History, 3.3; Jerome, Lives of Illustrious Men, 10).
[4] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 146). Grand Rapids, MI: Baker Academic.
[5] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 146). Grand Rapids, MI: Baker Academic.
[6] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (p. 18). Minneapolis, MN: Fortress Press.
[7] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 147). Grand Rapids, MI: Baker Academic.
[8] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 147). Grand Rapids, MI: Baker Academic.
[9] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 147). Grand Rapids, MI: Baker Academic.
[10] Jefford writes, “Scholars agree that the text of the Shepherd was written in or near the city of Rome and was intended to address the Christian church there.”Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 148). Grand Rapids, MI: Baker Academic.
[11] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (p. 18). Minneapolis, MN: Fortress Press.
[12] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 149). Grand Rapids, MI: Baker Academic.
[13] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (p. 1). Minneapolis, MN: Fortress Press.
[14] Jefford, C. N. (2012). Reading the Apostolic Fathers: A Student’s Introduction (Second Edition, p. 158). Grand Rapids, MI: Baker Academic.
[15] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (p. 6). Minneapolis, MN: Fortress Press.
[16] Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1885). Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire) (Vol. 2). Buffalo, NY: Christian Literature Company.
[17] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (p. 180). Minneapolis, MN: Fortress Press.
[18] Osiek, C. (1999). Shepherd of Hermas: a commentary. (H. Koester, Ed.) (pp. 180–181). Minneapolis, MN: Fortress Press.