Bishops/Authority:

1.

It is not lawful apart from the bishop either to baptize or to hold a love-feast. But whatsoever he approves, that also is well-pleasing to God, that everything which you do may be secure and valid….It is good to acknowledge God and the bishop. He that honors the bishop is honored of God.  He that does anything without the knowledge of the bishop serves the Devil. (Smyr. 8,9)

In the letter to Magnesia (Magn., 2,and 3) some people are attacking their bishop due to his age (being young) and therefore thought of as unworthy. The young bishop is thought of as worthy, even with his young age, and the church is told to ‘chill out’. The Bishop represents the authority of YHWH, even as Jesus yielded in obedience to. He is also looked upon as Jesus’ authority over the Apostles (Tral.2, 3, Smyrn. 8, Magn.7). The Bishops (with Ignatius) are accorded the privilege of giving out blessings, while the presbyters (elders) are ‘guardians of order’. With this, one can see the distinctions and the start of a church hierarchy that developed over time. (Magn., 2).

2.

Follow, all of you, the bishop, as Jesus Christ followed the Father; and follow the presbytery as the Apostles.  Moreover reverence the deacons as the commandment of God. Let no man do aught pertaining to the Church apart from the bishop. (Smyr.8)

'The bishop, argues Ignatius, is the centre of each individual Church, as Jesus Christ is the centre of the universal Church.' — LIGHTFOOT. This is the earliest occurrence in Christian literature of the phrase 'the Catholic Church' (η καθολικη εκκλησια). The original sense of the word is ‘universal.’ Ignatius means by the Catholic Church 'the aggregate of all the Christian congregations ' (Swete, Apostles' Creed, p. 76).  So too the letter of the Church of Smyrna is addressed 'to all the congregations of the Holy Catholic Church in every place.'. Ignatius is writing at a time when the extent of a bishop's administration did not exceed that of a town parish at the present day, and when the clergy worked in much closer connection with him than is possible now. (See note, Rom. 2.) The principle underlying his statement, however, is the general necessity of due authorization of ministerial acts by the bishop.

3.

So then let us take heed not to resist the bishop, that we may be living in submission to God. (Eph. 5)

4.

The bishop then we ought plainly to regard as the Lord Himself. (Eph. 6)

5.

Farewell in Jesus Christ, submitting to the bishop as unto the commandment, (Trall. 14)

Used absolutely for God's commandment. They are to obey the bishop as they are to obey God.

Summary:

With Bishops, the church hierarchy, and therefore a stratified ‘priesthood’ started to form and take place. Using the NT as a reference, Ignatius took Christ as our sole authority and then added the Bishop as an authority figure over people. Ultimately, obedience, instead of being just to Yeshua (Jesus), a Bishop had now started to take that position. Even though the Bishops, deacons and Presbyters are in the NT, many protestants, messianics and primitive churchers feel that this is placing too much authority into the hands of a sinful man, and therefore the abuse of power can start to take place.

At this time period, the church is under persecution, people are leaving the church, sin creeps in, false doctrine creeps in, and so a strong head must secure the sheep to keep them unified under the authority of Christ. Once again, I feel that the intensions were good, but with power come abuses, as history is apt to show.

Unity:

1.

But in common let there be one prayer, one supplication, one mind, one hope, in love, in joy that is without blame, which is Jesus Christ —for there is naught better than He. (Magn. 7)

The relative refers to the whole clause. 'This perfect unity is Jesus Christ.'—LIGHTFOOT. In place of the relative, which the Latin Version reads, the Greek text has 'there is one Jesus Christ.'

2.

Gather yourselves together, all of you, as unto one shrine, even God, as unto one altar, even One Jesus Christ, Who proceeded from One Father, and is in One [the father] and returned to One[the father]. (Magn. 7)

The rendering given follows the text of Lightfoot, and adopts his reading Θεον, for Θεου of the Greek text and Latin Version; 'one shrine, even God,' instead of 'one shrine of God.'  With this reading God is compared to the shrine, and Jesus Christ to the altar-court, through which in the Jewish Temple access was gained to the Holy Place and Holy of Holies.  The idea is that Christ is the means of access to the Father. The whole passage is an appeal for unity, which can only come through being in Jesus Christ, Who is Himself in the Father. For the word altar, cf. Eph. 5, Trall. 7, Philad. 4. See also Heb13: 10.

3.

Avoid divisions. (Smyr. 8)

Ignatius here warns them against separatism, as above he has been warning them against heresy. The Docetae were guilty of both.

4.

or to hold a love-feast (Smyr. 8)

Some scholars have seen a similar combination of Eucharist and Agape in the Didache (cc. 9, 10), though others refer the account there given to the Eucharist alone, the Agapé being mentioned in c. 11.

In the almost contemporary letter of Pliny to Trajan (c. 112 A.D.), after describing how the Christians met before daylight and sang a hymn to Christ and bound themselves by an oath (sacramento) to live a strict life, the writer goes on: 'After this was done, their custom was to depart and meet again to take food, which was, however, quite ordinary and harmless.'

5.

For even Jesus Christ, our inseparable Life is the Mind of the Father, as also the bishops, established in the furthest quarters, are in the mind of Jesus Christ. (Eph.3)

Ignatius is introducing the great theme found in all his epistles, the importance of unity. Christ is at one with the Father; the bishops, however distant from each other, are at one with Jesus Christ.  In the phrase 'furthest quarters,' Ignatius would be contemplating regions as distant as Gaul on the one hand and Mesopotamia on the other' (Lightfoot).

6.

And thus by means of your accord and harmonious love Jesus Christ is sung. Form yourselves one and all into a choir, that blending in concord, taking the key-note of God, you may sing in unison with one voice through Jesus Christ to the Father, that He may hear you and recognize by means of your well-doing that you are members of His Son. (Eph. 4)

Jesus Christ is the theme of their song. For the metaphor, cf. Philad. 1, and Rom. 2.

7.

who are knit to him as closely as is the Church to Jesus Christ and Jesus Christ to the Father, that all things may accord in unity. (Eph. 5)

8.

Now Onesimus of his own accord praises highly your orderly manner of life in God, how that you all live in accordance with truth and that in your midst no heresy has its dwelling.  Nay, you do not even listen to any one if he speak of aught beyond Jesus Christ in truth. (Eph. 6)

Summary:

As one can see, unity is a crucial aspect of Christianity, and Ignatius emphasized it in several of his letters. The unity was written in several ways, as to look toward Christ and the Father, or to be in one mind and accord together, to their agape feast, to a command to not be in division. Unity is a very strong theme in Christianity and will continue to be so thru the rest of the church age and even when Christ returns.

As you see in 2. the word ‘One’ spoken of YHWH, this is a tendancy of early church fathers during the 1^st and 2^nd C whereby the modalist heresy formed and struck upon the idea and continue to hold onto the idea to this day. Back in the 2^nd and 3^rd C, Rome was a strong center of Sabellianism (Modalistic views) and the heresy can be seen today as the UPCI (United Pentecostal Church intl.)

The Judaizers:

1.

not deceived by strange doctrines nor by ancient fables, (Magn. 8)

Cf. 1 Tim. 1:4, 4:7, Tit. 1:14, 3:9. In those passages, as also in the present passage, the reference is probably to Rabbinic fables and the allegorical interpretations of Jewish history.  [The rabbinic oral history found in the Rabinnical writings].

2.

For if, until now, we live after the rule of Judaism (Magn. 8)

Cf. Gal. 1:13, 2:14. By 'the rule of Judaism,' Ignatius means the observance of Jewish rites, such as strict adherence to Torah for salvation, circumcision, and others.

3.

For the Divine prophets lived a life in accordance with Christ Jesus. (Magn. 8)

For these references to the Old Testament prophets cf. Philad. 5, 8, 9. These Judaistic teachers set up the authority of the Old Testament against the Gospel, and refused to accept anything in the latter which was not prophesied in the former. Ignatius maintains that the teaching of the prophets anticipated, and was completed by, the perfect revelation of God in Christ. For this Pauline thought, cf. Rom. 1:2, 3:21. Cf. also 1 Pet. 1:10, and the present epistle c. 9 (end).

4.

If therefore those who lived in ancient observances attained unto newness of hope, no longer keeping the Sabbath, (Magn.9)

Cf. Coloss. 2:16. They are not to fall back into a Jewish mode of life, represented here by the Sabbatical observances of the Judaistic party.

5.

but living a life ruled by the Lord's day, (Magn. 9)

i. e. living in the hopes and memories which the day inspires as the commemoration of Christ's Resurrection. There is a contrast between the formal observance of the Sabbath and the new spirit which marked the Christian observance of the weekly festival of the Resurrection.  For 'the Lord's day,' cf. Barnabas, 15. 'We keep the eighth day for rejoicing, in which also Jesus rose from the dead, and having been manifested ascended into the Heavens.' 

6.

And the prophets morever we love, because they too looked forward to the Gospel in their preaching, and hoped in Him and waited for Him; in Whom also they believed and were saved in the unity of Jesus Christ, for they were worthy of our love and admiration, being holy men, testified of by Jesus Christ and enrolled together in the Gospel of our common hope. (Philad. 5)

Probably Ignatius has in mind the Judaizers who set up the authority of the Old Testament books and priesthood (cf. c. 9) against the Gospel. He may be replying to some charge laid against the teaching of the Church as disparaging the Old Testament. For his treatment of the prophets cf. Magn. 8

If any man in his interpretation set forth Judaism unto you, hear him not. For it is better to hear Christianity from one who is circumcised than to hear Judaism from an uncircumcised man. (Philad.6)

That is, the interpretation of the Old Testament and especially the prophets. The allusion is to the interpretations of the Judaizers. The uncircumcised man is a Gentile Christian who has a tendency to Judaistic practices. Among such practices circumcision was evidently at this time not included. This corresponds with what we know of the later developments of Ebionism.

But they suspected that I said this because I knew beforehand the division caused by some. (Philad. 7)

The Judaistic party had plainly organized themselves into a schism, causing division.

Summary:

Docetism Heresy

1.

Whereon our life too had its rising through Him and His death—which some deny, a mystery through which we have received the power to believe, and therefore we endure, that we may be found disciples of Jesus Christ, our only Teacher. (Magn. 9)

The passage 'which . . . our only teacher' is perhaps best taken, with Zahn, as a parenthesis.  It is a passing allusion to the Docetae.  In letters so closely connected in point of time as the Ignatian Epistles, it is only natural that the writer should show signs of the thoughts which were engaging his attention at the time. The danger arising from Docetism gives a certain coloring to the whole language of Ignatius upon the Passion of Christ, even where he is not directly assailing the error

2.

I write not this, my beloved, because I have learned that some of you are in such evil case, but as one who is less than you, I desire to put you on your guard that you fall not into the snares of vain teaching, but be fully convinced of the birth and passion and resurrection, which came to pass in the time of the government of Pontius Pilate—events which truly and certainly were brought to pass by Jesus Christ, our Hope, from which Hope may none of you ever go astray. (Magn. 11)

This confession, couched in an anti-Docetic form, may indicate that Ignatius feared the danger of Docetism at Magnesia. Or possibly he is thinking of the dangers threatening other churches, and so gives an anticipatory warning to the Magnesians. 
The date of the Crucifixion is inserted here, as in the Creed, in order to emphasize the historical truth of the fact, and connect it with the general history of the period. Tacitus, in his account of the Christians, mentions Pilate (Ann. xv. 44). 

Summary: The main things to note about Docetists are that they don’t believe in the birth, death, or resurrection of Yeshua. The Docetists are generally Gnostic in thinking that the material world is evil, and that Yeshua is a pure being made of spirit and would never corrupt himself by resurrecting back into a physical ‘being’. They also believe that once we die, we go straight to heaven and do not “sleep” as we wait for the resurrection to come. They also don’t believe he suffered or died upon the cross, and only pretended to. This heresy is well known and spoken of during the primitive church, and one can find its’ beginnings in 1 John. The modern revival of docetism is found as Christian Science.

And He truly suffered, as also He truly raised Himself up. Nor is it the case, as some unbelievers affirm, that He suffered in semblance —it is they who are semblance. And according to their opinions, so shall it happen unto them, for they are unsubstantial and spirit-like. (Smyrn. 2)

Cf. Trall. 9, 10, where there is a similar play on the word δοκεσις, 'seeming,' from which these teachers derived their name Docetae.
The denial of the reality of the human nature of the Lord involved the denial of the resurrection of the body.  There is probably an allusion to this in these last phrases. Ignatius has also in view, probably, the quotation which follows in the next chapter, 'I am not a spirit without body.'

And when He came to Peter and those who were with him, He said to them, ' Take, handle me and see that I am not a spirit without body.'  And straightway they touched Him and believed, being united with His flesh and spirit. Therefore also they despised death, and were found to rise above death. Moreover after His resurrection He ate with them and drank with them, as living in the flesh, although spiritually united with the Father. (Smyrn. 3)

Reading 'spirit' with the Greek text and the Latin and Coptic versions. The Armenian version, however, reads 'blood,' which Lightfoot prefers. Against the argument (see Lightfoot) that 'spirit' might easily be substituted for 'blood,' may be set the counter-argument that the difficulty of understanding how the disciples could be 'joined to His Spirit' may have led to the alteration 'blood.' The invitation to feel the nail-prints might suggest the word 'blood.' On the other hand it is possible that Ignatius had in mind John 20:20-22 and the incident of the gift of the Spirit of the risen Christ.

Yet Him certain persons ignorantly deny, or rather they have been denied by Him,[4] for they are advocates of death[5] rather than of the truth. (Smyrn. 5)

That is, by denying Christ's death and resurrection they deny the Christian hope of immortality.

Nor even up till now to the Gospel, nor to the sufferings which we severally endure. For they have the same thoughts also about us. (Smyrn. 5)

Their (Christian martyrs) sufferings are a testimony to Christ's death and resurrection.
Their view of Christ's death and resurrection leads them to think of Christ's martyrs as idle visionaries.

They withhold themselves from Eucharist and prayer, because they confess not that the Eucharist is the flesh of our Saviour Jesus Christ, which flesh suffered for our sins, and which in His loving-kindness the Father raised up. (Smyrn. 6)

On the word 'Eucharist' see Philad. 4 note. By 'abstaining from Eucharist' Ignatius means that they abstained from the authorized, public Eucharist of the Church. None of the Gnostic sects appear to have altogether ceased from holding Eucharistic feasts in their own assemblies. But according to Ignatius such Eucharists would not be regular or 'valid.' The prayer refers to the public prayer of the Church, especially that connected with the Eucharist.
The reality of Christ's humanity was denied by these heretics. Such denial involved a disbelief in the virtue of the Sacrament which was a means of communion with the divinely exalted humanity of Christ. Cf. the language of John 6.  Similarly Irenaeus argues that the Gnostics are inconsistent in offering the Eucharistic gifts, holding such views as they do upon the human nature of Christ (Iren. iv. 18. 5)

And in His flesh and blood, in His Passion and Resurrection which was both of the flesh and spirit, in the unity wherewith God binds you all. (Smyr. 12)

Notice how Ignatius sums up in this sentence the warnings contained in this epistle. The mention of the resurrection as being 'of both flesh and spirit' is an allusion to Docetic views. The mention of 'unity ' is an allusion to the separatism of the heretics.

Foreordained before the ages to be continually for abiding and unchangeable glory; united and chosen out by a passion truly suffered, (Eph. 0)

The words 'truly suffered' are an allusion to the Docetic error.

There is one Physician, of flesh and of spirit, created and uncreate, God in man, true Life in death, son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord. (Eph. 7)

The whole of this passage is aimed at the Docetic error, which denied the reality of the Incarnation.

Stop your ears then when any one speaks unto you apart from Jesus Christ, Who is of the race of David, the child of Mary, Who was truly[1] born, and ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died, before the eyes of those in heaven and those on earth and those under the earth;[2] Who also was truly raised from the dead, since His Father raised Him up, Who in like manner will also raise up us who believe on Him—even His Father will raise us in Christ Jesus, apart from Whom we have not that life which is life indeed. (Trall. 9)

But if it be, as some godless men, that is, unbelievers, assert, that He suffered in semblance—it is they who are semblance—why am I in bonds? Why moreover do I pray that I may fight with the wild beasts? Then I die for naught. Then I lie against the Lord. (Trall. 10)

Flee therefore those evil offshoots which bear deadly fruit, whereof if a man taste, he straightway dies. For these are not a planting of the Father. For if they were, they would have been seen to be branches of the Cross, and their fruit would have been incorruptible. (Trall. 11)

Docetism denied the reality of Christ's human life and sufferings. To these heretics it seemed impossible to believe that God could have come into such close contact with matter as was involved in the Incarnation. Hence the outward, earthly manifestation of Christ was explained away as an apparition. This explains Ignatius' insistence on the reality of the birth, passion and resurrection of the Lord.  The word 'truly' is a watchword in this connection.

Summary:

“Descended into Hell”

For the prophets also became His disciples, and awaited in the Spirit. His coming to teach them.  And therefore He, for whom they rightly waited, came and raised them from the dead. (Magn. 9)

The belief in the descent of Christ into Hades and His preaching there, based probably upon the passage 1 Pet. 3:19, 20, was widespread in the second and third centuries, and was accepted by the heretic Marcion (Iren. I. 27. 2). The clause 'He descended into Hell' is not found in any baptismal creed before that of Aquileia, quoted by Rufinus, circa 400 A.D., though it may go back much earlier (Swete, Apostles' Creed, pp. 61, 62). A similar clause is found in the Dated Creed of Sirmium in 359 A.D.

Summary:

The infamous term which is seen neither in ‘the old roman symbol’ nor the early ‘Apostles creed’ is a known addition to the apostles’ creed (I went over this on the creeds page). The mention of it is alluded to in early church father writings, but was never a ‘creedal doctrine’ until the late 4^th C and early 5^th C.

                                                             Watchfulness         

1.

I say not this because I found division among you but rather sifting. (Phil. 3)

The Philadelphians had separated themselves from these heretics. Hence Ignatius will not use the word 'division,' which might imply censure, but uses instead, 'sifting, and ‘literally’ filtering.'

2.

I have learned that certain persons from yonder have passed through your city, bringing with them false teaching. These you did not suffer to sow seeds among you, for you closed your ears that they might not receive the seeds sown by them, (Eph. 9)

3.

I write not this, because I have learned that any such evil has happened among you, but I keep guard over you beforehand, since you are my beloved, and I foresee the snares of the devil. Take up then the armor of gentleness and renew yourselves in faith, which is the flesh of the Lord, and in love, which is the blood of Jesus Christ. Let no one among you have aught against his neighbor. Give not occasion to the heathen that the godly multitude be not evil spoken of on account of a few foolish men. (Trall. 8)

4.

Faith is said to be the flesh of Christ, because it identifies itself with the incarnate Christ, and rests upon the facts of His outward manifestation (cf. Philad. 5).

Love is said to be the blood of Christ, because Christ's death and sacrifice are the crowning expression of love, and the life which results from them is a life of love. Cf. Rom. 7. The words 'flesh' and 'blood' are doubtless suggested by the Eucharist both here and in Philad. 5.  There is a somewhat similar mystical application of the words 'flesh and blood' in Clement of Alexandria, Paed. i. 6.

Summary:

The “watchers on the wall” as we call them were definitely watching as Ignatius told them of his joy and reinforced the point to keep it up. The local church separated themselves from the heretics, and he told them to keep ‘filtering/sifting’ so as to keep the bad away from the church so that their lies would not be spread in the church. The letters deal with both the Judaizers and Docetists, so it could be both groups that the Ephesians, Trallians and Philadelphians had watched out for. One things can be seen with the statements are keywords such as flesh, outward manifestation and faith, in that we figure the watchers have had dealings with docetists (who are Gnostics and have obviously false doctrines which you can see in the doctrine page.)

Eucharist

Therefore give heed to keep one Eucharist. (Philad. 4)

Cf. Smyrn.8. With the exception of the reference in the Doctrine of the Twelve Apostles, c. 9, these passages of Ignatius are the earliest certain instances of the name 'Eucharist' applied to the Holy Communion. In Clement of Rome, c. 41, however, the verb ευχαριστειν, 'to give thanks,' is used of the public service of the Church, and probably refers to the Eucharist.

Summary:

The Eucharist at this early time is much like the agape love feast where community, fellowship, prayer, blessings and love thru grace abound. The problem arises in which the RCC corrupted it and it became the ‘mass’ that all roman catholics know of. But here with Ignatius is where the term ‘eucharist’ really got started.

Scripture

1.

Because I took refuge in the Gospel as the flesh of Jesus, and the Apostles as the presbytery of the Church. (Philad. 5)

The 'Gospel' and the 'Apostles' plainly refer to the authorities on which Ignatius bases his faith. Some have seen in the words an allusion to two distinct collections of writings, i. e. our four Gospels and the collection of the Apostolic epistles.  From the fact that Polycarp in his one short epistle quotes nine out of the thirteen

2.

For I have heard some saying, 'Except I find it in the archives I believe it not in the Gospel.' And when I said to them, 'It is written,' they answered me, 'That is the question in dispute.'  But my archives are Jesus Christ; the inviolable archives are His Cross and Death and Resurrection, and the faith which is through Him. (Philad.8)

Ignatius claims that the points in question are found in the Old Testament. The allusion is doubtless to the Cross, Death, and Resurrection of Jesus Christ, which were a stumbling-block alike to Judaizers and to those who held Docetic views. A similar appeal to the Old Testament had been made in the first age of the Church. Cf. Luke 24:26, 46; Acts 17:3.
Ignatius, though above he has claimed that the Old Testament witnesses to Christ, here maintains that the relation of Christ to the teachers of the Old Covenant is not one of dependence. Christ is Himself the supreme authority, due to his Passion and Resurrection.

3.

Good indeed are the priests, but better is the High-Priest, Who has been entrusted with the Holy of Holies, for He alone has been entrusted with the secret things of God. He is Himself the Door of the Father, through which enter in Abraham and Isaac and Jacob, and the Prophets and the Apostles and the Church. All these combine in the unity of God.

Here, as in the previous chapter, Ignatius is making concessions to the Judaizers. He grants the excellence of the Old Covenant, but maintains the superiority of the Gospel, which centers in Jesus Christ.
This word and the passage which follows seem to show that Ignatius is reproducing the ideas of the Epistle to the Hebrews, which is also quoted by Clement of Rome, c. 36. Cf. especially Heb. 9, 10.
An allusion to John 10:9. Cf. also Rev. 3:8, and Clem. Rom. 48.  Similarly in the Shepherd of Hermas (S. 9:4, 12, 15), in the building of the Church, the gate through which the stones are carried is the Son of God, and among the stones built into the fabric are some which represent the righteous men and prophets of old.

Summary:

As can be seen above, the authority of scripture is given, the sayings of Jesus and the Apostles are above the ‘old covenant’. One can see that by using the scriptures, Ignatius is fighting off the Judaizers who are stressing the old testament/tanakh and disregarding the new. The scriptures also fight off docetic views in that the resurrection is a core symbol in the faith of the believers.

Prophecy

But it was the Spirit Who kept preaching in these words: 'Do nothing without the bishop. Keep your flesh as a shrine of God. Love union. Flee divisions. Become followers of Jesus Christ as He also was of the Father.' (Phil.7)

Ignatius here speaks of himself as the recipient of a spiritual revelation. The gift of prophecy had not yet died out. Similarly Polycarp is called 'an apostolic and prophetic teacher' {Mart. Polyc. 16).

Summary:

As with all prophecy, we MUST test the spirits, to see if this lines up with the word! As far as what Ignatius is saying here, the only thing I have concern of is the dependency on Bishops, as everything else is quite good, but we all know that a little leaven WILL spoil the bread.

But this utterance by Ignatius will go to show that prophecy does continue to work, but like I mentioned above, we must be careful with all that was spoken.

The Cross

He might raise up an ensign to the ages through His resurrection, for His saints and believers, whether among Jews or Gentiles, in one body of His Church. (Smyr. 1)

A reference to Isaiah 5:26. In all these passages the reference is to the rallying of the nations round the standard of Jehovah, set up among the chosen people. Ignatius sees a fulfillment of the prophecy in the Passion crowned by the Resurrection.  Jerome states that some Christian writers understood the passage Is. 5:26 to refer to the Cross. The symbolism is certainly found earlier than the time when Constantine adopted the Cross as his standard, and may have been suggested by the language of John 12:32.

Summary:

Most people think that ‘the cross’ started as an ensign or ‘sign’ of Christianity, yet, actually started with Ignatius.

Persecution

to visit Syria and congratulate them because they are at peace and have received again their proper stature, and have had restored to them the proper measure of their body. (Smyr. 11)

The Church had been diminished by the effects of persecution.
In this and in the preceding phrase the Church at Antioch is compared to a fully developed human body, which for a time had been attenuated by persecution. The word σωματειον, translated

Summary:

The church in Syria (especially centered at Antioch) had been hit hard thru persecution, and he was congratulating them for surviving it and coming thru it and filling their thinned out ranks. So from this we know that churches were hit hard and early. From the letters, and other information, it is unclear if the persecutions were by jewish groups or by roman authorities.

                                                            Christian living         

1.

And in your rejoicings I too have part, and am suffered to associate with you by letter, and to rejoice with you that you love nothing pertaining to man's outward life, but God only.(Eph. 9)

2.

And for the rest of men pray unceasingly—for there is in them hope of repentance—that they may attain unto God.  Suffer them therefore to learn discipleship at least from your works. In face of their outbursts of wrath be meek; in face of their boastful words be humble; meet their revilings with prayers; where they are in error, be steadfast in the faith; in face of their fury be gentle. Be not eager to retaliate upon them. Let our forbearance prove us their brethren. Let us endeavour to be imitators of the Lord, striving who can suffer the greater wrong, who can be defrauded, who be set at naught, that no rank weed of the Devil be found in you. But in all purity and sobriety abide in Christ Jesus in flesh and in spirit (Eph. 10)

3.

These are the last times. Henceforth let us feel shame, let us stand in awe of the long-suffering of God, lest it turn to our judgment. For either let us fear the wrath to come, or let us love the grace which is present —either this or that; only be it ours to be found in Christ Jesus unto life which is life indeed. Apart from Him, let nothing dazzle you.  For in Him I wear my bonds, my spiritual pearls, in which I pray that I may rise again by the help of your prayer—may it ever be mine to have a share in that—that I may be found among the band of those Ephesian Christians, who were, besides, continually of one accord with the Apostles in the power of Jesus Christ.

4.

If Jesus Christ permit me through your prayer, and it be God's will… Meet in common assembly in grace, every one of you, man by man, in one faith and in one Jesus Christ, Who is according to the flesh of the stock of David, the Son of man and Son of God, so that you may obey the bishop and the presbytery with a mind free from distraction; breaking one bread, which is the medicine of immortality, the antidote preserving us that we should not die but live for ever in Jesus Christ.

The reference is to the Eucharist, which is the bond of unity between Christ and His members.  See Smyrn. 8, Philad. 4.

5.

Let not widows be neglected. Next to the Lord be yourself their guardian. Let nothing be done without your approval, neither yourself do anything without God's approval, as indeed you do not. Be firm. Let assemblies₁ be held more often. Search out all men by name. Treat not disdainfully bondmen or bondwomen, yet neither let them be puffed up, but let them serve the more to the glory of God, that they may obtain from God a better freedom. Let them not desire to gain their freedom out of the common fund,₂ that they may not be found the slaves of lust. (Polyc. 4)

6.

Flee evil arts,₃ or rather discourse upon them.₄ Charge my sisters to love the Lord and to be satisfied with their husbands in flesh and spirit. Likewise charge my brethren in the name of Jesus Christ to love their wives, even as the Lord loved the Church If any one is able to abide in purity₅ to the honor of the flesh, which is the Lord's let him abide therein without boasting. If he boasts, he has perished. And if it be known further than the bishop,₆ he is corrupted. It is fitting that those who marry, both men and women, should enter into the union with the approval of the bishop, that the marriage may be according to the Lord and not according to lust. Let all things be done to the honor of God. (Polyc. 5)

7.

Give heed unto the bishop, that God also may give heed unto you. I devote myself for those who submit to the bishop, presbyters, deacons. May it be mine to have my portion along with them in the presence of God. Share one another's toil, contend together, run together, suffer together, alike in rest and rising be together, as stewards and assessors and ministers of God. Please Him under Whom you serve, from Whom also you shall receive your pay. Let none of you be found a deserter. Let your baptism abide as your shield, your faith as your helmet, your love as your spear your patience as body-armor. Let your works be your deposit, that you may receive the sums credited to you as your due. So then be long-suffering with one another in meekness as God is with you. May I have joy of you continually (Polyc. 6)

₁ meeting in a local synagogue.

₂ the ransom of a slave is among the items that could be used for the alms fund.

₃ the phrase more generally to denote all improper ways of earning a living, especially the disreputable callings of actors, mountebanks, wizards, etc.

₄ The need here is to not even speak of the improper things during an assembly.

₅ The word for 'purity,' αγνεια, is used here in the strictest sense to denote 'virginal chastity.' In the second and third centuries there grew up within the Church a widespread feeling upon this subject, which led many both married and unmarried to devote themselves to chastity.

₆ Those who devote themselves to perpetual chastity are to make known their vow to the bishop, but to no one else. To parade their virtue would be an act of immodesty.

Summary:

The sections are fairly straight forward, some with more detail and ‘stuff’ put in to emphasize a point he is trying to make. We know the churches in the region obviously had issues which is why Ignatius spoke of them. These are brought up like a reinforcing thing instead of a judgment, and so there must have been discussion and a concern for these to be needed. These sections generally go over main points thru his whole letters, the main ones being …

Unity, in the church, thru the bishops’ authority, loving each other in grace, coming to the assembly more often, and other aspects that lead to greater fellowship and community amongst them. They are told to bear each others sufferings, toil, and joy and to watch over each other so that ‘none can be found a deserter’ (leave the church). Also in unity is the way that the church should fellowship together, as he emphasizes up the eucharist which to the early church is the agape feast, and to catholics turned into the rite known as ‘mass’. In this way, the continuing love, grace, fellowship, caring for each other would bring them together in a tightly bound united group of people.

Being pure in spirit and acts. Marriage and wives are included in that list, as a lot of believers were women, while the men were non-believers, and so the author tries to have the wives love according to the love of Christ. Also told is for people to stay away from certain professions, especially entertainment/acting due to the acting/pretending/lies, homosexuality and other sinful things in those career choices. Also brought up is for the slaves and to their greater freedom that awaits them instead of ‘lustily’ seeking freedom now. Since local churches could if need be use alm money to ‘free’ slaves, obviously this freedom wasn’t the primary thing for slaves to look towards, the freedom in Christ was what slaves should look for. Another thing to look at is the virginal vow that both single and married people would take. This chastity vow for married couples does conflict with Gods commandment to multiply. Like the author states simply ‘Let all things be done to the honor of God’, and in this statement he is gently commanding the people to have the right mindset when they go about their daily lives.

Another small section speaks of the spiritual armor that we should wear as believers, and he speaks of their good works (due thru the faith in Christ) will get them treasures in heaven as they will get their due (resurrection)

A small section spoken of deals with the heretical docetists again, in that Ignatius in an almost creedal format that Jesus is of the line of David and the son of man & the son of god. This simple format deals blows again to the docetists in that the author again emphasizes the birth, humanity and death of Jesus which docetism denied.

Heretical teachers

1.

Be not deceived, my brethren. They that corrupt houses shall not inherit the kingdom of God. If then they who did such deeds after the flesh were put to death, how much more if a man by his evil teaching corrupt God's faith for which Jesus Christ was crucified. Such a man, becoming defiled, shall go into unquenchable fire, and in like manner he that heareth him. (Eph. 16)

The 'corrupters of houses' refer to those who pollute their hearts and bodies by evil.

2.

I urge you therefore, yet not I, but the love of Jesus Christ, use only Christian food, and abstain from strange herbage, which is heresy. For they even mingle poison with Jesus Christ, imposing on men by their false professions of honesty, giving as it were a deadly drug along with honeyed wine, and he that is ignorant of this fearlessly drinks in death with fatal pleasure. (Trall. 6)

The text is corrupt. The longer Greek recension suggests the emended reading which has been here translated. The metaphor is that of a physician who infuses poison into his drugs, and disguises them by giving to them a sweet flavor.

Summary:

As you can see, we are supposed to totally stay sway from heretical teachers. If we find anything that is heresy, we are to not have any dealings with them whatsoever. The second one uses a good analogy is that heresy is like a poison that tastes sweet, but ultimately will kill you!

Occult/Witchcraft

From that time all sorcery and every spell began to lose their power (Smyr.19)

Magic and witchcraft were widely prevalent in the Empire throughout the first four centuries. Cf. Acts xix. 19 for an account of its prevalence at Ephesus. The emperor Hadrian, in a letter written to Servianus about 134 A.D., says with reference to the city of Alexandria: 'There is no ruler of a synagogue there, no Samaritan, no Christian presbyter, who is not an astrologer, a soothsayer, a quack.'  The idea that the power of witchcraft was broken by the coming of Christ is commonly found in the Fathers.

Summary:

Astrology, The Khaballah, Mystics, Sooth-sayers, and outright witchcraft were very prominent then, and are still very commonplace today.

Angelology

Am I not able to write unto you heavenly things? But I fear lest I may inflict harm upon you, since you are babes. Indeed bear with me, lest being unable to contain them, you be choked. For even though I am in bonds and am able to understand [4] heavenly things and the ordering of angels and the musterings of heavenly rulers, things visible and invisible, yet am I not thereby already a disciple. (Trall. 5)

The interest in angelology was a characteristic of the Jews in the apostolic and post-apostolic ages. From them it spread to Judaizing Christians and to Christians generally. Cf. Eph. 1:20, 21, Col. 1:16, 2:18. Cf. Smyrn. 6

Summary:

Angels, their power, hierarchies, conflicts and work was used in the Tanakh, and is especially seen in Enoch. Like the above states, the interest, study and later doctrines came first from Jews, then spread to the ‘judaizers’, and finally to the gentile Christians. So one can see the effects of this being spread from the heretics that many early authors spoke of.