These belong to the translator or historical editor, not to the ancient author.
Edition note 1
The Ebionites were not originally heretics. Their characteristic was the more or less strict insistence upon the observance of the Jewish law; a matter of cultus, therefore, not of theology, separated them from Gentile Christians. Among the early Jewish Christians existed all shades of opinion, in regard to the relation of the law and the Gospel, from the freest recognition of the uncircumcised Gentile Christian to the bitterest insistence upon the necessity for salvation of full observance of the Jewish law by Gentile as well as by Jewish Christians.
With the latter Paul himself had to contend, and as time went on, and Christianity spread more and more among the Gentiles, the breach only became wider. In the time of Justin there were two opposite tendencies among such Christians as still observed the Jewish law: some wished to impose it upon all Christians; others confined it to themselves. Upon the latter Justin looks with charity; but the former he condemns as schismatics (see Dial. c. Trypho. 47). For Justin the distinguishing mark of such schismatics is not a doctrinal heresy, but an anti-Christian principle of life.
But the natural result of these Judaizing tendencies and of the involved hostility to the apostle of the Gentiles was the ever more tenacious clinging to the Jewish idea of the Messiah; and as the Church, in its strife with Gnosticism, laid an ever-increasing stress upon Christology, the difference in this respect between itself and these Jewish Christians became ever more apparent until finally left far behind by the Church in its rapid development, they were looked upon as heretics. And so in Irenæus (I. 26. 2) we find a definite heretical sect called Ebionites, whose Christology is like that of Cerinthus and Carpocrates, who reject the apostle Paul, use the Gospel of Matthew only, and still cling to the observance of the Jewish law; but the distinction which Justin draws between the milder and stricter class is no longer drawn: all are classed together in the ranks of heretics, because of their heretical Christology (cf. ibid.
III. 21. 1; IV. 33. 4; V. 1. 3). In Tertullian and Hippolytus their deviation from the orthodox Christology is still more clearly emphasized, and their relation to the Jewish law drops still further into the background (cf. Hippolytus, Phil. VII. 22; X. 18; and Tertullian, De Carne Christi, 14, 18, &c.). So Origen is acquainted with the Ebionites as an heretical sect, but, with a more exact knowledge of them than was possessed by Irenæus who lived far away from their chief centre, he distinguishes two classes; but the distinction is made upon Christological lines, and is very different from that drawn by Justin.
This distinction of Origen’s between those Ebionites who accepted and those who denied the supernatural birth of Christ is drawn also by Eusebius (see below, §3). Epiphanius ( Hær. XXIX. sqq.) is the first to make two distinct heretical sects—the Ebionites and the Nazarenes. It has been the custom of historians to carry this distinction back into apostolic times, and to trace down to the time of Epiphanius the continuous existence of a milder party—the Nazarenes—and of a stricter party—the Ebionites; but this distinction Nitzsch ( Dogmengesch. p. 37 sqq.) has shown to be entirely groundless.
The division which Epiphanius makes is different from that of Justin, as well as from that of Origen and Eusebius; in fact, it is doubtful if he himself had any clear knowledge of a distinction, his reports are so contradictory. The Ebionites known to him were most pronounced heretics; but he had heard of others who were said to be less heretical, and the conclusion that they formed another sect was most natural. Jerome’s use of the two words is fluctuating; but it is clear enough that they were not looked upon by him as two distinct sects.
The word “Nazarenes” was, in fact, in the beginning a general name given to the Christians of Palestine by the Jews (cf. Acts xxiv. 5 ), and as such synonymous with “Ebionites.” Upon the later syncretistic Ebionism, see Bk. VI. chap. 38, note 1. Upon the general subject of Ebionism, see especially Nitzsch, ibid., and Harnack, Dogmengeschichte, I. p. 226 sqq.
Edition note 2
The word Ebionite comes from the Hebrew אֶבְיֹון , which signifies “poor.” Different explanations more or less fanciful have been given of the reason for the use of the word in this connection. It occurs first in Irenæus (I. 26. 2), but without a definition of its meaning. Origen, who uses the term often, gives different explanations, e.g., in Contra Celsum, II. 1, he says that the Jewish converts received their name from the poverty of the law, “for Ebion signifies poor among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites.”
In De Prin. IV. 1. 22, and elsewhere, he explains the name as referring to the poverty of their understanding. The explanation given by Eusebius refers to their assertion that Christ was only a common man, born by natural generation, and applied only to the first class of Ebionites, a description of whom follows. For the same name as applied to the second class (but see note 9) who accepted Christ’s supernatural birth, he gives a different reason at the end of the chapter, the same which Origen gives for the application of the name to Ebionites in general.
The explanation given in this place is so far as we know original with Eusebius (something similar occurs again in Epiphanius, Hær. XXX. 17), and he shows considerable ingenuity in thus treating the name differently in the two cases. The various reasons do not of course account for the existence of the name, for most of them could have become reasons only long after the name was in use. Tertullian ( De Præscr. Hær. 33, De Carne Christi, 14, 18, &c.) and Hippolytus (in his Syntagma, —as can be gathered from Pseudo-Tertullian, Adv.
Hær. chap. 3, and Epiph. Hær. XXX.,—and also in his Phil. chap. 23, where he mentions Ebion incidentally) are the first to tell us of the existence of a certain Ebion from whom the sect derived its name, and Epiphanius and later writers are well acquainted with the man. But Ebion is a myth invented simply for the purpose of explaining the origin of Ebionism. The name Ebionite was probably used in Jerusalem as a designation of the Christians there, either applied to them by their enemies as a term of ridicule on account of their poverty in worldly goods, or, what is more probable, assumed by themselves as a term of honor,—“the poor in spirit,”—or (as Epiphanius, XXX. 17, says the Ebionites of his day claimed) on account of their voluntarily taking poverty upon themselves by laying their goods at the feet of the apostles. But, however the name originated, it became soon, as Christianity spread outside of Palestine, the special designation of Jewish Christians as such, and thus when they began to be looked upon as heretical, it became the name of the sect.
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Open note in the edition commentaryEdition note 4
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Open note in the edition commentary