Abercius Epitaph

Abercius Marcellus was a bishop of the city of Hierapolis in Phrygia around the mid-2nd century A.D., during the reign of the emperor Marcus Aurelius. Abercius was from the same city that the celebrated apostolic bishop Papias had flourished. Echoes of the original teachings of the disciples of Christ were still ringing in the ears of the early Christians at that time, in that particular region of Asia Minor wherein the Apostle John had last preached.

Abercius was a very well traveled man who had advanced to a ripe old age of seventy two before his passing. He had traveled to Rome, Syria, Mesopotamia, and has even had conversation with the ancient Christians in the illustrious city of Nisibis, north of Syria, near Edessa in modern day Turkey. 

Abercius confessed his love of learning of the Holy Scripture and uses language that is very much similar in style to that of the Book of Revelation. It must be noted that the reason for why the epitaph uses such a cryptic language was that fact that in the Roman world, Christianity was a religio illicita, a "forbidden religion" and hence it was banned under the threat of imprisonment or even death. it was important that the inscription resorted to a highly veiled and pictaresque imagery not at all dissimilar to those of the New Testament. The language is clearly in the genre of apocalyptic, and therefore intelligible only to the "initiated," i.e. the early Christians.

Abercius is said to have been a Christian apologist, preacher, and even a healer. In the inscription he is said to have been an assossiate of Paul during his travel across the Euphrates, it is not clear, however, whether a different man of the same name is meant, or that the apostle himself or even his companions. Abercius, according to tradition, died around 167 A.D., being martyred by the emperor Marcus Aurelius. He was buried in Hierapolis whose ancient epitaph survives to this day. Below is the translation followed by some few comments of mine.

The citizen of a notable city I made this (tomb) in my life-time; that in due season I might have here a resting-place for my body. Abercius by name, I am a disciple of the pure Shepherd, who feedeth His flocks of sheep on mountains and plains, who hath great eyes looking on all sides; for He taught me faithful writings. He also sent me to royal Rome to behold it and to see the golden-robed, golden-slippered Queen. And there I saw a people bearing the splendid seal. And I saw the plain of Syria and all the cities, even Nisibis, crossing over the Euphrates. And everywhere I had associates. In company with Paul I followed, while everywhere faith led the way, and set before me for food the fish from the fountain, mighty and stainless (whom a pure virgin grasped), and gave this to friends to eat always, having good wine and giving the mixed cup with bread. These words I Abercius, standing by, ordered to be inscribed. In sooth I was in the course of my seventy-second year. Let every friend who observeth this, pray for me. But no man shall place another tomb above mine. If otherwise, he then shall pay two thousand pieces of gold to the treasury of the Romans, and a thousand pieces of gold ot my good fatherland Hierapolis.

"citizen of a notable city..." It starts off with a formulaic funerary epitaph where the city is firstly identified to mark the social-status of the deceased. Note the similarity of Paul's statement to the Roman commander who had delivered him from the violent mob in Jerusalem: "I am a Jew from Tarsus, in Cilicia, a citizen of no mean city" (Acts 21:39). Cilicia was also in Asia Minor, a city that was once governed by the famous orator from Rome, Cicero. the original word in Greek for "notable" is eklektes, which literally means the "chosen," the "elected."

"I am a disciple of the pure Shepherd..." Now that's when he gives out his true and indubitable identity as a Christian. There is only one true shepherd, Jesus Christ, the Good Shepherd who feedeth His flock and leads them through the gate to the sheepfold. The "mountains and plains" are all the various regions of the world. Christians, however scattered on completely different terrains of the globe, are one and united in Jesus. The pure Shepherd is omni-present and guides the Christians all across the wide world.

"for He taught me faithful writings..." Jesus was the one who had opened the eyes of his disciples so that they could understand the Scriptures. The phrase "faithful writings" or in the original ta grammata pista is the bible of the early Christians - the New and Old Testaments. Abercius would have access to all the Four Gospels, the epistles, and for sure the book of Revelation.

"He also sent me to Rome..." Jesus promises His followers: "lo, I am with you always, even to the end of the age" (Matthew 28:20). the "golden slippered and golden robed Queen" probably refers to the church in Rome, which was founded by the apostles Peter and Paul who had been martyred there. The emperors and their queens would bedeck themselves in such sumptuous and flamboyant attire, but it was the Church of Christ, the bride of Christ, who possessed true spiritual and lasting royalty.

"And there I saw the people bearing the splendid seal..." most indubitable signifies "having received the seal of baptism." The Greek word here is sphragis, which means to "seal up to make something secret" - again with the cryptic language - but that word, a verbal derivative of it, is also found in Ephesians 1:13: "in whom also, having believed, you were sealed with the Holy Spirit of promise." It was the baptism that came from the Holy Spirit and the regeneration as Sons of God not according to the flesh but to that of the Spirit of God.

"while everywhere faith led the way..." Abercius of Hierapolis had the faith of the Lord Jesus Christ always before him, which enabled him to do all things in His name. He was never far from home as long as he kept his mind in the faith of the fathers.

"And set before me for food fish from the fountain..." What a beaituful imagery in referring to the teachings of Jesus. The fish is undoubtedly the teachings of the apostles, fish here, ichthys, is an ancient Christian symbol, an anogram that reads: "Iesous Christos Theou Huios Soter," which is "Jesus Christ, Son of God, Saviour." But more specifically, the fish here recalls the scene from the gospels where Jesus feads the multitude of thousands with two loaves and five fish; to the scene where Jesus feads His disciples some fish by the Sea of Galilee; to the scene where the disciples give some "broiled fish" to Jesus when He was resurrected. Jesus made His disciples the "fishers of men." We have such a splendid abundance of fish referenced to in the New Testament. and what could the fountain be except for the wellspring of eternal life: "but whoever drinks of the water that I shall give him will never thirst. but the water that I shall give him will become in him a fountain of water springing up into everlasting life" (John 4:6). The fountain is the source - Jesus Christ - and the fish are His teachings.

"which the pure virgin grasped..." This signifies that there was no stain of sin about the teachings and no trace of heresy or some outlandish corruption of the original teachings of the apostles. The faith had been kept pure and the soil of faith kept virgin. 

"mixed cup with bread..." this surely refers to the cup of the Eucharist (i.e. of "thanks-giving;" i.e. of the communion). The "mixed" here, kerasis, refers to the wine/fruit of the vine mixed with water, recalling the biblical scene of the death of Christ on the cross, when having been pierced with a spear "blood and water gushed out from His side" (John 19:34). 

That is my two cents on this most monumental historical artifact of the Christian faith. How ancient does is ring, and yet how simple and beautiful.

Harmony Of The Lord's Supper

When the hour had come, he sat down, and the twelve apostles with Him. Then he said to them, “With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God”.

And while they were eating, the Lord Jesus in the night in which he was betrayed took some bread and given thanks. After a blessing, He broke it and gave it to the disciples, saying, “Take, eat it; this is My body, which is given for you; do this in remembrance of me”.

In the same way, when he had taken a cup after supper they had eaten and given thanks, saying “Take, drink this and share it among yourselves. He gave it to them; and they all drank from it. And he said to them, “This cup which is poured out for many for the forgiveness of sins is the New Covenant in My blood; do this as often as you drink of it, in remembrance of Me. For truly I say to you, I shall never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom”.

For as often as you eat this bread and drink the cup, you proclaim the Lord’s Day until he comes.

Barlaam the Monk: An Ancient Preacher Who Enlightens An Indian Prince Ioasaph

I'm now making excerpts from a beautiful tale of a young Indian prince who converts to Christianity by a monk called Barlaam. The legend of Barlaam and Ioasaph is recorded in a 10th centurt A.D. hagiographic novel of the same name. The story tells of a young Indian prince who is overcome by the suffering and misery that permeates all of existence, leaves his royal palace of debauched lifestyle, and seeks for eternal answers. Along the way, there was one amongst his courtiers who had the key of knowledge for the thirsting prince. Upon discovering Barlaam, the prince Ioasaph begins learning about the mysteries of the Kingdom of God as he heard him preach. Here is an excerpt on what the nature of the Kingdom is:

Joasaph said unto him, 'And what is this good hope whereto thou sayest it is impossible without baptism to attain? And what this kingdom which thou callest the Kingdom of Heaven? And how cometh it that thou hast heard the words of God incarnate? And what is the uncertain day of death? For on this account much anxiety hath fallen on my heart, and consumeth my flesh in pain and grief, and fasteneth on my very bones. And shall we men, appointed to die, return to nothing, or is there some other life after our departure hence? These and kindred questions I have been longing to resolve.'

Typical to the narratives from the far orient, a royalty encounters evanescence of life, discovered through the reality of humanity's eventual demise, and thus opening to the inevitable transience of life. The monarch begins to spurn the riches, honour, and opulence of his royal palace, and embarks on the quest to discover the real meaning of life and death.

Thus questioned he; and Barlaam answered thus: 'The good hope, whereof I spake, is that of the Kingdom of Heaven. But that Kingdom is far beyond the utterance of mortal tongue; for the Scripture saith, "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him." But when we have shuffled off this gross flesh, and attained to that blessedness, then will that Master, which hath granted to us not to fail of this hope, teach and make known unto us the glory of those good things, whose glory passeth all understanding: - that light ineffable, that life that hath no ending, that converse with Angels. For if it be granted us to hold communion with God, so far as is attainable to human nature, then shall we know all things from his lips which now we know not. This doth my initiation into the teaching of the divine Scriptures teach me to be the real meaning of the Kingdom of Heaven; to approach the vision of the blessed and life-giving Trinity, and to be illumined with his unapproachable light, and with clearer and purer sight, and with unveiled face, to behold as in a glass his unspeakable glory. But, if it be impossible to express in language that glory, that light, and those mysterious blessings, what marvel? For they had not been mighty and singular, if they had been comprehended by reason and expressed in words by us who are earthly, and corruptible, and clothed in this heavy garment of sinful flesh. Holding then such knowledge in simple faith, believe thou undoubtingly, that these are no fictions; but by good works be urgent to lay hold on that immortal kingdom, to which when thou hast attained, thou shalt have perfect knowledge. (VIII, 65-62).

Barlaam the monk refers to the knowledge of God as "theognosias photismon": an enlightenment of the knowledge of God, which is, Barlaam continues like a "ray of light shining through an aperture" (XVI, 133-136). This is an enigmatic phraseology that is first found in Paul's 2nd Corinthians 4:6: "For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge (Greek photismon gnoseos) of the glory of God in the face of Jesus Christ." The word photismos is literally translated as "enlightenment" and it comes about by beholding the beatific vision of God as Paul himself describes.

When the king heard this, he became as one dumb. He said, "Who then are these men that live a life better than ours?" "All," said the chief-counsellor "who prefer the eternal to the temporal." Again, when the king desired to know what the eternal might be the other replied, "A Kingdom that knoweth no succession, a life that is not subject unto death, riches that dread no poverty: joy and gladness that have no share of grief and vexation; perpetual peace free from all hatred and love of strife. Blessed, thrice blessed are they that are found worthy of these enjoyments! Free from pain and free from toil is the life that they shall live for ever, enjoying without labour all the sweets and pleasaunce of the Kingdom of God, and reigning with Christ world without end."

'"And who is worthy to obtain this?" asked the king. The other answered, "All they that hold on the road that leadeth thither; for none forbiddeth entrance, if a man but will."
'Said the king, "And what is the way that beareth thither?" That bright spirit answered, "To know the only true God, and Jesus Christ, his only-begotten Son, and the Holy and quickening Spirit."  (XVI, 136-139).

The knowledge of the Gospel of the Kingdom was brought over to India by Apostle Thomas and by his fellow disciple Thaddaeus, or Addae. After few generations following the deaths of the original disciples of Christ, the original, apostolic faith in India has degenerated and many have totally apostatized from the truth until the monk Barlaam rekindles the dying embers of faith in India, and made faith grow and prosper once again in the land.

Gospel message from Ben Hur: Words Of Balthasar the Egyptian Preacher

The following excerpt is from a favorite classical Christian romance novel of mine: Ben Hur: A Tale of the Christ by General Lew Wallace  (1827-1905). Ever since I was a child I have always been engrossed in the classic tale of Ben Hur, especially Charleton Heston in the film adaptation. I have read the original novel on which the famous 1950s movie adaptation was based - first time as a teenager and then later just last year. The language is so sublime and beautiful, presenting the story of a young Jewish prince who has been betrayed by his childhood friend Massala, condemned as a slave on a galley ship, his family imprisoned, his fortune taken. This is the story of Ben Hur regaining his lost world but also finding redemption along the way in his encounters with Balthasar the Egyptian seer, one of the Magi, the Wise Men from the east. Nothing but revenge and destruction looms inside the mind of the broken-hearted Ben Hur who awaits the kingdom and redemption of Israel. Balthasar, a wise man who had turned into a preacher in Egypt enlightens the young prince of the true nature of the Kingdom of Heaven, and gives Hur a more accurate understanding of God's Redemption of His people, and all of mankind.

 

""The cause of my disquiet," Balthazar began calmly - "that which made me a preacher in Alexandria and in the villages of the Nile; that which drove me at last into the solitude where the Spirit found me - was the fallen condition of men, occasioned, as I believed, by loss of the knowledge of God. I sorrowed for the sorrows of my kind - not of one class, but all of them. So utterly were they fallen, it seemed to me there could be no Redemption unless God Himself would make it His work; and I prayed Him to come, and that I might see Him. 'Thy good works have conquered. The Redemption cometh; thou shalt see the saviour' - thus the Voice spake; and with the answer I went up to Jerusalem rejoicing. Now, to whom is the Redemption? To all the world. And how shall it be? Strengthen thy faith, my son! Men say, I know, that there will be no happiness until Rome is razed from her hills. That is to say, the ills of the time are not, as I thought them, from ignorance of God, but from the misgovernment of rulers. Do we need to be told that human governments are never for the sake of religion? How many kings have you heard of who were better than their subjects? Oh no, no! The Redemption cannot be for a political purpose - to pull down rulers and powers, and vacate their places merely that others may take and enjoy them. Of that were all of it, the wisdom of God would cease to be surpassing. I tell you, though it be but the saying of blind to blind, He that comes is to be a Saviour of souls; and the Redemption means God once more on earth, and righteousness, that His stay here may be tolerable to Himself.""

""Thy wisdom...is of the world; and thou dost forget that it is from the ways of the world we are to be redeemed. There is a kingdom on the earth, though it is not of it - a kingdom of wider bounds than the earth - wider than the sea and the earth, though they were rolled together as finest gold and spread by the beating of hammers. Its existence is a fact as our hearts are facts, and we journey through it from birth to death without seeing it; nor shall any man see it until he hath first known his own soul; for the kingdom is not for him, but for his soul. And in its dominion there is glory such as hath not entered imagination - original, incomparable, impossible of increase.""

""What thou sayest, father, is a riddle to me," said Ben Hur. "I never hear of such a kingdom.""

""Nor did I," said Ilderim."

""And I may not tell more of it," Balthasar added, humbly dropping his eyes. "What it is, what it is for, how it may be reached, none can know until the Child comes to take possession of it as His own. He brings the key of the viewless gate, which He will open for His beloved, among whom will be all who love Him, for of such only the redeemed will be."" 

General Lewis Wallace, Ben Hur: A Tale of The Christ, pg. 125-126

Earthly kingdoms are of no spiritual and religious avail at all. The governments that keep order in our towns and cities have their mundane function, whereas the Kingdom of God has supramundane one. The Kingdom of Heaven extends throughout the uttermost parts of this globe, we cannot see it, but it's hidden in its own secret dimension which our ordinary mind with its five mortal sense organs cannot apprehend and grasp.

The kingdom, though fully present and simultaneously yet to come, is not of the nature and substance of this world - world of death, decay, carnality, and transitoriness. This world is but of a nature of what Paul refers to as "basic and rudimentary particles of this universe" (Colossians 2:20), "beggarly elements" (Galatians 4:9), and "corruptible" (1st Corinthians 15:53). John refers to this order of cosmos as "passing" (1st John 2:17). The Kingdom of Heaven is our eternal home, a dominion "that will never pass away, and a kingdom that will never be destroyed" (Daniel 7:27).