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Mandate 5 Chapter 1
1 Μακρόθυμος, φησί, γίνου καὶ συνετός, καὶ πάντων τῶν πονηρῶν ἔργων κατακυριεύσεις καὶ ἐργάσῃ πᾶσαν δικαιοσύνην. "'Be patient,' he says, 'and understanding, and you will master all evil deeds and practice all righteousness.
2 ἐὰν γὰρ μακρόθυμος ἔσῃ, τὸ πνεῦμα τὸ ἅγιον τὸ κατοικοῦν ἐν σοί καθαρὸν ἔσται, μὴ ἐπισκοτούμενον ὑπὸ ἑτέρου πονηροῦ πνεύματος, ἀλλ' ἐν εὐρυχώρῳ κατοικοῦν ἀγαλλιάσεται καὶ εὐφρανθήσεται μετὰ τοῦ σκεύους, ἐν ᾧ κατοικεῖ, καὶ λειτουργήσει τῷ θεῷ ἐν ἱλαρότητι πολλῇ, ἔχον τὴν εὐθηνίαν ἐν ἑαυτῷ. For if you are patient, the Holy Spirit dwelling in you will be pure, not darkened by another evil spirit, but dwelling in a spacious room it will exult and rejoice together with the vessel in which it dwells, and will serve God in great cheerfulness, having abundance in itself.
3 ἐὰν δὲ ὀξυχολία τις προσέλθῃ, εὐθὺς τὸ πνεῦμα τὸ ἅγιον, τρυφερὸν ὄν, στενοχωρεῖται, μὴ ἔχον τὸν τόπον καθαρόν, καὶ ζητεῖ ἀποστῆναι ἐκ τοῦ τόπου· πνίγεται γὰρ ὑπὸ τοῦ πονηροῦ πνεύματος, μὴ ἔχον τόπον λειτουργῆσαι τῷ κυρίῳ, καθὼς βούλεται, μιαινόμενον ὑπὸ τῆς ὀξυχολίας.

ἐν γὰρ τῇ μακροθυμίᾳ ὁ κύριος κατοικεῖ, ἐν δὲ τῇ ὀξυχολίᾳ ὁ διάβολος. 		But if any ill-temper [quick anger] approaches, straightway the Holy Spirit, being delicate, is constrained for lack of room, not having the place pure, and seeks to depart from the place; for it is choked by the evil spirit, not having room to serve the Lord as it desires, being defiled by the ill-temper.

For in patience the Lord dwells, but in ill-temper the devil.
4 ἀμφότερα οὖν τὰ πνεύματα ἐπὶ τὸ αὐτὸ κατοικοῦντα, ἀσύμφορόν ἐστιν καὶ πονηρὸν τῷ ἀνθρώπῳ ἐκείνῳ, ἐν ᾧ κατοικοῦσιν. Both spirits, therefore, dwelling in the same place, is disadvantageous and evil for that person in whom they dwell
5 ἐὰν γὰρ λάβῃς ἀψινθίου μικρὸν λίαν καὶ εἰς κεράμιον μέλιτος ἐπιχέῃς, οὐχὶ ὅλον τὸ μέλι ἀφανίζεται, καὶ τοσοῦτον μέλι ὑπὸ τοῦ ἐλαχίστου ἀψινθίου ἀπόλλυται καὶ ἀπόλλυσι τὴν γλυκύτητα τοῦ μέλιτος, καὶ οὐκέτι τὴν αὐτὴν χάριν ἔχει παρὰ τῷ δεσπότῃ, ὅτι ἐπικράνθη καὶ τὴν χρῆσιν αὐτοῦ ἀπώλεσεν;

ἐὰν δὲ εἰς τὸ μέλι μὴ βληθῇ τὸ ἀψίνθιον, γλυκὺ εὑρίσκεται τὸ μέλι καὶ εὔχρηστον γίνεται τῷ δεσπότῃ αὐτοῦ. 		For if you take a very small piece of wormwood and pour it into a jar of honey, is not all the honey ruined? And so much honey is destroyed by the tiny bit of wormwood and destroys the sweetness of the honey, so that it no longer has the same favor with the master, because it was made bitter and lost its usefulness?

But if the wormwood is not cast into the honey, the honey is found sweet and becomes useful to its master.
6 βλέπεις ὅτι ἡ μακροθυμία γλυκυτάτη ἐστὶν ὑπὲρ τὸ μέλι καὶ εὔχρηστός ἐστι τῷ κυρίῳ, καὶ ἐν αὐτῇ κατοικεῖ.

ἡ δὲ ὀξυχολία πικρὰ καὶ ἄχρηστός ἐστιν.

ἐὰν οὖν μιγῇ ἡ ὀξυχολία τῇ μακροθυμίᾳ, μιαίνεται ἡ μακροθυμία καὶ οὐκ εὔχρηστός ἐστι τῷ θεῷ ἡ ἔντευξις αὐτῆς. 		You see that patience is sweeter than honey and useful to the Lord, and in it He dwells.

But ill-temper is bitter and useless.

If, therefore, ill-temper is mixed with patience, patience is defiled and its intercession is no longer useful to God.'
7 Ἤθελον, φημί, κύριε, γνῶναι τὴν ἐνέργειαν τῆς ὀξυχολίας, ἵνα φυλάξωμαι ἀπ' αὐτῆς.

Καὶ μήν, φησίν, ἐὰν μὴ φυλάξῃ ἀπ' αὐτῆς σὺ καὶ ὁ οἶκός σου, ἀπώλεσάς σου τὴν πᾶσαν ἐλπίδα.

ἀλλὰ φύλαξαι ἀπ' αὐτῆς· ἐγὼ γὰρ μετὰ σοῦ εἰμί.

καὶ πάντες δὲ ἀφέξονται ἀπ' αὐτῆς, ὅσοι ἄν μετανοήσωσιν ἐξ ὅλης τῆς καρδίας αὐτῶν· μετ' αὐτῶν γὰρ ἔσομαι καὶ συντηρήσω αὐτούς· ἐδικαιώθησαν γὰρ πάντες ὑπὸ τοῦ σεμνοτάτου ἀγγέλου. 		'I would like, Sir,' I say, 'to know the operation of ill-temper, so that I may guard myself against it.'

'Indeed,' says he, 'if you and your household do not guard against it, you have destroyed your whole hope.

But guard against it; for I am with you.

And all will abstain from it, as many as repent with their whole heart; for I will be with them and will preserve them; for they have all been justified by the most reverend angel.'"
Summary
This text opens Commandment 5 (Mandatum 5), shifting the focus of ethical instruction to the psychospiritual dynamics of patience (μακροθυμία) versus ill-temper / quick anger (ὀξυχολία).

The Shepherd constructs a pneumatological model of the human person as a "vessel" (σκεῦος). When a believer maintains patience, the Holy Spirit enjoys a spacious room (εὐρυχώριον), serving God joyfully. Conversely, when ill-temper takes hold, an evil spirit enters and "chokes" (πνίγει) the Holy Spirit, which, being refined and delicate (τρυφερὸν ὄν), cannot abide in a defiled space and seeks to depart.

To illustrate how a single burst of anger ruins an otherwise virtuous life, the Shepherd uses the vivid culinary metaphor of a speck of bitter wormwood (ἀψίνθιον) spoiling an entire jar of sweet honey (μέλι). The passage concludes with Hermas asking for a deeper breakdown of how ὀξυχολία operates, prompting a promise of angelic protection for all who repent wholeheartedly.
Key Themes & Pneumatological Ethics
 The Spatial/Vessel Pneumatology: The human heart is depicted as a spatial dwelling where the Holy Spirit and evil spirits compete for occupancy. Cohabitation (ἐπὶ τὸ αὐτὸ κατοικοῦντα) creates internal paralysis and renders spiritual service ineffective.

 The Delicacy of the Holy Spirit: The Spirit is described as τρυφερόν (tender/delicate/sensitive), unable to withstand the harsh, toxic environment created by uncontrolled rage.

 The Metaphor of the Wormwood and Honey: Demonstrates how even a minor amount of explosive anger pollutes all former righteous works, ruining the believer's intercession (ἔντευξις) before God.

 Justification by the Angel: The text notes that those who repent wholeheartedly are "justified by the most reverend angel" (ἐδικαιώθησαν ὑπὸ τοῦ σεμνοτάτου ἀγγέλου), underscoring the Shepherd's administrative role over post-baptismal penitential restoration.
Significant Greek Expressions
 μακρόθυμος ... ὀξυχολία: "Patient ... ill-temper / quick anger." The core structural binary of Mandatum 5. Ὀξυχολία (literally "sharp bile / quickness to rage") represents the explosive passion that shatters internal peace.

 τὸ πνεῦμα τὸ ἅγιον, τρυφερὸν ὄν: "The Holy Spirit, being delicate/tender." A notable patristic expression highlighting the gentle nature of God's Spirit, which withdraws when exposed to malice and strife (cf. Ephesians 4:30–31).

 ἐν εὐρυχώρῳ κατοικοῦν: "Dwelling in a spacious room." Contrast with στενοχωρεῖται ("is constrained / cramped"). Virtue expands internal spiritual space; vice suffocates it.

 ἀψινθίου μικρὸν λίαν: "A very small piece of wormwood." Symbolizes how a small moral vice can poison an entire life of virtue.

 ἡ ἔντευξις: "Intercession / prayer." The Shepherd notes that anger vitiates a believer's prayer life, rendering their petitions ineffective before God.
Mandate 5 Chapter 2
1 Ἄκουε νῦν, φησί, τὴν ἐνέργειαν τῆς ὀξυχολίας, πῶς πονηρά ἐστι, καὶ πῶς τοὺς δούλους μοῦ καταστρέφει τῇ ἑαυτῆς ἐνεργείᾳ καὶ πῶς ἀποπλανᾷ αὐτοὺς ἀπὸ τῆς δικαιοσύνης.

οὐκ ἀποπλανᾷ δὲ τοὺς πλήρεις ὄντας ἐν τῇ πίστει οὐδὲ ἐνεργῆσαι δύναται εἰς αὐτούς, ὅτι ἡ δύναμις μου μετ' αὐτῶν ἐστιν· ἀποπλανᾷ δὲ τοὺς ἀποκένους καί διψύχους ὄντας. 		"'Listen now,' he says, 'to the operation of ill-temper, how evil it is, and how it overthrows the servants of God by its operation, and how it leads them astray from righteousness.

Now it does not lead astray those who are full in faith, nor can it operate against them, because my power is with them; but it leads astray those who are empty and double-minded.
2 ὅταν δὲ ἴδῃ τοὺς τοιούτους ἀνθρώπους εὐσταθοῦντας, παρεμβάλλει ἑαυτὴν εἰς τὴν καρδίαν τοῦ ἀνθρώπου ἐκείνου, καὶ ἐκ τοῦ μηδενὸς ὁ ἀνὴρ ἢ ἡ γυνὴ ἐν πικρίᾳ γίνεται ἕνεκεν βιωτικῶν πραγμάτων ἢ περὶ ἐδεσμάτων ἢ μικρολογίας τινος ἢ περὶ φίλου τινος ἢ περὶ δόσεως ἢ λήψεως ἢ περὶ τοιούτων μωρῶν πραγμάτων· ταῦτα γὰρ πάντα μωρὰ ἐστι καὶ κενὰ καὶ ἄφρονα καὶ ἀσύμφορα τοῖς δούλοις τοῦ θεοῦ. For whenever it sees such people standing tranquil, it inserts itself into the heart of that person, and out of nothing the man or woman comes to be in bitterness on account of worldly affairs—either concerning food, or some petty matter, or concerning some friend, or concerning giving or receiving, or concerning such foolish matters; for all these things are foolish and empty and senseless and disadvantageous to the servants of God.
3 ἡ δὲ μακροθυμία μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ δύναμιν ἔχουσα καὶ στιβαρὰν καὶ εὐθηνουμένην ἐν πλατυσμῷ μεγάλῳ, ἱλαρά, ἀγαλλιωμένη, ἀμέριμνος οὖσα, δοξάζουσα τὸν κύριον ἐν παντὶ καιρῷ, μηδὲν ἐν ἑαυτῇ ἔχουσα πικρόν, παραμένουσα διὰ παντὸς πραεῖα καὶ ἡσύχιος· αὕτη οὖν ἡ μακροθυμία κατοικεῖ μετὰ τῶν τὴν πίστιν ἐχόντων ὁλόκληρον. But patience is great and strong, having a powerful and flourishing force in great breadth, being cheerful, exultant, free from care, glorifying the Lord at all times, having nothing bitter in itself, remaining through all things gentle and quiet; this patience, therefore, dwells with those who have a complete faith.
4 ἡ δὲ ὀξυχολία πρῶτον μὲν μωρά ἐστιν, ἐλαφρά τε καὶ ἄφρων.

εἶτα ἐκ τῆς ἀφροσύνης γίνεται πικρία, ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, ἐκ δὲ τῆς ὀργῆς μῆνις· εἶτα ἡ μῆνις αὕτη ἐκ τοσούτων κακῶν συνισταμένη γίνεται ἁμαρτία μεγάλη καὶ ἀνίατος. 		Ill-temper, on the other hand, is first of all foolish, trivial, and senseless.

Then from foolishness comes bitterness, and from bitterness wrath, and from wrath anger, and from anger malice; then this malice, consisting of so many evils, becomes a great and incurable sin.e.
5 ὅταν γὰρ ταῦτα τὰ πνεύματα ἐν ἑνὶ ἀγγείῳ κατοικῇ, οὗ καὶ τὸ πνεῦμα τὸ ἅγιον κατοικεῖ, οὐ χωρεῖ τὸ ἄγγος ἐκεῖνο, ἀλλ' ὑπερπλεονάζει. For whenever these spirits dwell in one vessel, where the Holy Spirit also dwells, that vessel cannot contain [them], but overflow
6 τὸ τρυφερὸν οὖν πνεῦμα, μὴ ἔχον συνήθειαν μετὰ πονηροῦ πνεύματος κατοικεῖν μηδὲ μετὰ σκληρότητος, ἀποχωρεῖ ἀπὸ τοῦ ἀνθρώπου τοῦ τοιούτου καὶ ζητεῖ κατοικεῖν μετὰ πραότητος καὶ ἡσυχίας. The delicate spirit, therefore, not having the habit of dwelling with an evil spirit nor with harshness, departs from such a person and seeks to dwell with gentleness and quietnes
7 εἶτα ὅταν ἀποστῇ ἀπὸ τοῦ ἀνθρώπου ἐκείνου, οὗ κατοικεῖ, γίνεται ὁ ἄνθρωπος ἐκεῖνος κενὸς ἀπὸ τοῦ πνεύματος τοῦ δικαίου, καὶ τὸ λοιπὸν πεπληρωμένος τοῖς πνεύμασι τοῖς πονηροῖς ἀκαταστατεῖ ἐν πάσῃ πράξει αὐτοῦ, περισπώμενος ὧδε κἀκεῖσε ἀπὸ τῶν πνευμάτων τῶν πονηρῶν, καὶ ὅλως ἀποτυφλοῦται ἀπὸ τῆς διανοίας τῆς ἀγαθῆς.

οὕτως οὖν συμβαίνει πᾶσι τοῖς ὀξυχόλοις. 		Then whenever it departs from that person in whom it dwells, that person becomes empty of the righteous spirit, and being henceforth filled with evil spirits, he is unstable in his every act, being dragged this way and that by the evil spirits, and is completely blinded from good understanding.

So, then, it happens to all quick-tempered people.
8 ἀπέχου οὖν ἀπὸ τῆς ὀξυχολίας, τοῦ πονηροτάτου πνεύματος· ἔνδυσαι δὲ τὴν μακροθυμίαν καὶ ἀντίστα τῇ ὀξυχολίᾳ καὶ τῇ πικρίᾳ, καὶ ἔσῃ εὑρισκόμενος μετὰ τῆς σεμνότητος τῆς ἠγαπημένης ὑπὸ τοῦ κυρίου.

βλέπε οὖν μήποτε παρενθυμηθῇς τὴν ἐντολὴν ταύτην· ἐὰν γὰρ ταύτης τῆς ἐντολῆς κυριεύσῃς, καὶ τὰς λοιπὰς ἐντολὰς δυνήσῃ φυλάξαι, ἅς σοί μέλλω ἐντέλλεσθαι.

ἰσχυροῦ ἐν αὐταῖς καὶ ἐνδυναμοῦ, καὶ πάντες ἐνδυναμούσθωσαν, ὅσοι ἐὰν θέλωσιν ἐν αὐταῖς πορεύεσθαι. 		Abstain, therefore, from ill-temper, the most evil spirit; but put on patience and resist ill-temper and bitterness, and you will be found with the holiness loved by the Lord.

Watch out, therefore, lest you disregard this commandment; for if you master this commandment, you will be able to keep also the remaining commandments which I am about to command you.

Be strong in them and be empowered, and let all be empowered, as many as wish to walk in them.'"
Summary
This passage completes Commandment 5 (Mandatum 5.2), delivering a psychological and pneumatological breakdown of how ill-temper (ὀξυχολία) destroys a Christian's spiritual life.

The Shepherd explains that ὀξυχολία targets the "empty" and double-minded (ἀποκένους καὶ διψύχους), creeping into their hearts over trivial, worldly grievances (μικρολογία). The Shepherd details a terrifying chain reaction of vice—starting from foolishness, moving through bitterness, wrath, and anger, and culminating in incurable malice (μῆνις). This surge of toxic passions causes the human vessel (ἄγγος) to overflow, forcing the delicate Holy Spirit (τὸ τρυφερὸν πνεῦμα) to vacate. Once abandoned by the Spirit, the anger-prone individual is filled with demonic forces, left spiritually blind and unstable. Conversely, patience (μακροθυμία) is described as a spacious, cheerful, unshakeable virtue. Mastering this command is set forth as the key to keeping all the rest.
Key Themes & Pneumatological Dynamics
 The Chain Reaction of Passion: Early Christian moral psychology presented as a stepped cascade:
ἀφροσύνη (foolishness)
→ πικρία (bitterness)
→ θυμός (wrath)
→ ὀργή (anger)
→ μῆνις (malice)
→ ἁμαρτία μεγάλη καὶ ἀνίατος (great, incurable sin).

 Vessel Overflow Metaphor: Expands the spatial pneumatology of Mandatum 5.1. The human vessel (ἄγγειον / ἄγγος) cannot hold both divine and demonic spirits; when demonic passions flood in, the Holy Spirit is displaced.

 Demonology of the Trivial: Ill-temper enters not through massive theological crises, but through petty daily frictions (μικρολογία)—squabbles over food, small gifts, or minor social offenses.
Significant Greek Expressions
 τοὺς ἀποκένους καὶ διψύχους: "The empty and double-minded." The prime targets of demonic influence. Those lacking full, single-minded faith (πίστις ὁλόκληρος) have an unoccupied spiritual void that vice easily fills.

 μικρολογίας: "Petty matter / trifles / hair-splitting." Highlights how demonic distraction exploits tiny, meaningless worldly anxieties (βιωτικὰ πράγματα) to ruin a Christian's spiritual peace.

 ἐν πλατυσμῷ μεγάλῳ: "In great breadth / spaciousness." Contrasts the expansive, unconstrained internal freedom of patience with the suffocating confinement of rage.

 ἀκαταστατεῖ ἐν πάσῃ πράξει: "Is unstable in his every act." Direct echoes of James 1:8 (ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ), describing the spiritual instability caused by demonic possession/influence.

 ἀποτυφλοῦται ἀπὸ τῆς διανοίας τῆς ἀγαθῆς: "Is completely blinded from good understanding." Demonstrates that moral rage causes cognitive and spiritual blindness, destroying moral discernment (σύνεσις).

Hermas: The Shepherd
Book Two
Mandates or Commandments