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  • PARALLEL HISTORY BIBLE - 2 Corinthians 5:21


    CHAPTERS: 2 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB


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    LXX- Greek Septuagint - 2 Corinthians 5:21

    τον 3588 γαρ 1063 μη 3361 γνοντα 1097 5631 αμαρτιαν 266 υπερ 5228 ημων 2257 αμαρτιαν 266 εποιησεν 4160 5656 ινα 2443 ημεις 2249 γινωμεθα 1096 5741 δικαιοσυνη 1343 θεου 2316 εν 1722 αυτω 846

    Douay Rheims Bible

    Him, who knew no sin, he hath made sin for us, that we might be made the justice of God in him.

    King James Bible - 2 Corinthians 5:21

    For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

    World English Bible

    For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.

    Early Church Father Links

    Anf-04 vi.ix.i.lxx Pg 4, Anf-04 vi.ix.iv.xv Pg 5, Anf-06 vii.iii.xlix Pg 26, Anf-09 xv.iii.ii.xxi Pg 3, Anf-09 xvi.ii.vii.vii Pg 7, Npnf-101 vi.XII.XV Pg 12, Npnf-103 iv.ii.xliii Pg 4, Npnf-104 iv.ix.xvi Pg 28, Npnf-104 iv.ix.xvi Pg 13, Npnf-105 x.iii.xliv Pg 4, Npnf-105 xv.iv.xxxvii Pg 6, Npnf-105 xviii.v.xvi Pg 3, Npnf-105 xi.xxxiv Pg 15, Npnf-105 x.v.xiii Pg 9, Npnf-105 xii.xix Pg 3, Npnf-105 xviii.iii.xxiii Pg 5, Npnf-105 xix.iii.ii Pg 19, Npnf-106 vii.vi Pg 22, Npnf-106 vii.lxxxvi Pg 22, Npnf-106 vii.xcvi Pg 26, Npnf-107 iii.xlii Pg 20, Npnf-108 ii.CXIX.ix Pg 20, Npnf-108 ii.CXIX.xvi Pg 10, Npnf-108 ii.CL Pg 18, Npnf-108 ii.LXXIV Pg 26, Npnf-108 ii.CXIX.iv Pg 8, Npnf-112 iv.vi Pg 16, Npnf-112 iv.xxxix Pg 26, Npnf-112 v.xi Pg 52, Npnf-112 v.xi Pg 56, Npnf-203 iv.ix.ii Pg 390, Npnf-203 iv.ix.ii Pg 390, Npnf-203 iv.ix.iv Pg 343, Npnf-204 xxi.ii.iii.vi Pg 32, Npnf-205 viii.i.iv.xi Pg 18, Npnf-205 viii.i.vii.v Pg 17, Npnf-205 viii.i.viii.i Pg 17, Npnf-205 viii.i.viii.ii Pg 6, Npnf-205 viii.i.viii.iv Pg 11, Npnf-205 viii.i.xiv.i Pg 17, Npnf-207 iii.xvi Pg 29, Npnf-207 iv.ii.iii Pg 30, Npnf-208 ix.ix Pg 72, Npnf-209 ii.v.ii.x Pg 132, Npnf-209 iii.iv.iv.xviii Pg 58, Npnf-210 iv.ii.iii.ix Pg 13, Npnf-210 iv.ii.iii.ix Pg 36, Npnf-210 iv.ii.ii.x Pg 25, Npnf-210 iv.iv.iv.xii Pg 8, Npnf-210 v.vii Pg 61, Npnf-213 iii.ix.viii Pg 55

    World Wide Bible Resources


    2Corinthians 5:21

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-01 ix.vi.xxxiv Pg 72
    Isa. liii. 4.

    — [all these] proclaimed those works of healing which were accomplished by Him.


    Anf-03 v.iv.iv.vii Pg 8
    See Isa. lii. 14; liii. 3, 4.

    “placed by the Father as a stone of stumbling and a rock of offence;”3186

    3186


    Anf-03 v.iv.iv.xvii Pg 19
    Isa. liii. 4.



    Anf-03 v.iv.v.viii Pg 19
    See Isa. liii. 4.

    “Surely,” says he, “He hath borne our griefs and carried our sorrows.” Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing.3692

    3692 Interim.

    Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness.  Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, “Thou art the Son of God,”3693

    3693


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-02 vi.iii.i.viii Pg 20.1


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Anf-03 v.ix.xxx Pg 5
    This is the sense rather than the words of Isa. liii. 5, 6.

    In this manner He “forsook” Him, in not sparing Him; “forsook” Him, in delivering Him up. In all other respects the Father did not forsake the Son, for it was into His Father’s hands that the Son commended His spirit.8189

    8189


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-01 viii.iv.xcvii Pg 4
    Isa. liii. 9.

    And again, in other words, David in the twenty-first2323

    2323


    Anf-03 iv.ix.x Pg 5
    See 1 Pet. ii. 22 with Isa. liii. 9.

    and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means1316

    1316 Oehler’s pointing is disregarded.

    might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;”1317

    1317


    Anf-03 v.iv.iv.xxiii Pg 15
    See Isa. liii. 9.

    even those who had redeemed Him from the treachery of Judas, as well as from the lying report of the soldiers that His body had been taken away. Therefore these things either did not happen to the Jews on His account, in which case you will be refuted by the sense of the Scriptures tallying with the issue of the facts and the order of the times, or else they did happen on His account, and then the Creator could not have inflicted the vengeance except for His own Christ; nay, He must have rather had a reward for Judas, if it had been his master’s enemy whom they put to death. At all events,3429

    3429 Certe.

    if the Creator’s Christ has not come yet, on whose account the prophecy dooms them to such sufferings, they will have to endure the sufferings when He shall have come. Then where will there be a daughter of Sion to be reduced to desolation, for there is none now to be found? Where will there be cities to be burnt with fire, for they are now in heaps?3430

    3430 Compare a passage in the Apology, chap. xxi. p. 34, supra.

    Where a nation to be dispersed, which is already in banishment? Restore to Judæa its former state, that the Creator’s Christ may find it, and then you may contend that another Christ has come.  But then, again,3431

    3431 Jam vero.

    how is it that He can have permitted to range through3432

    3432 Admiserit per.

    His own heaven one whom He was some day to put to death on His own earth, after the more noble and glorious region of His kingdom had been violated, and His own very palace and sublimest height had been trodden by him? Or was it only in appearance rather that he did this?3433

    3433 Hoc affectavit.

    God is no doubt3434

    3434 Plane.

    a jealous God! Yet he gained the victory. You should blush with shame, who put your faith in a vanquished god!  What have you to hope for from him, who was not strong enough to protect himself? For it was either through his infirmity that he was crushed by the powers and human agents of the Creator, or else through maliciousness, in order that he might fasten so great a stigma on them by his endurance of their wickedness.


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Anf-01 viii.ii.li Pg 2
    Isa. liii. 8–12.

    <index subject1="Christ Jesus" subject2="His reign and majesty" title="180" id="viii.ii.li-p2.2"/>Hear, too, how He was to ascend into heaven according to prophecy. It was thus spoken: “Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty.”1873

    1873


    Anf-03 iv.ix.x Pg 55
    Isa. liii. 12 (in LXX.). Comp., too, Bp. Lowth. Oehler’s pointing again appears to be faulty.

    who else (shall so do) but He who “was born,” as we have above shown?—“in return for the fact that His soul was delivered unto death?” For, the cause of the favour accorded Him being shown,—in return, to wit, for the injury of a death which had to be recompensed,—it is likewise shown that He, destined to attain these rewards because of death, was to attain them after death—of course after resurrection. For that which happened at His passion, that mid-day grew dark, the prophet Amos announces, saying, “And it shall be,” he says, “in that day, saith the Lord, the sun shall set at mid-day, and the day of light shall grow dark over the land:  and I will convert your festive days into grief, and all your canticles into lamentation; and I will lay upon your loins sackcloth, and upon every head baldness; and I will make the grief like that for a beloved (son), and them that are with him like a day of mourning.”1358

    1358


    Anf-03 v.iv.iv.xix Pg 16
    Isa. liii. 12.

    For there is here set forth the cause of this favour to Him, even that it was to recompense Him for His suffering of death. It was equally shown that He was to obtain this recompense for His death, was certainly to obtain it after His death by means of the resurrection.3370

    3370 Both His own and His people’s.



    Anf-03 v.iv.v.x Pg 8
    This seems to be Isa. liii. 12, last clause.

    For in an earlier passage, speaking in the person of the Lord himself, he had said:  “Even though your sins be as scarlet, I will make them as white as snow; even though they be like crimson, I will whiten them as wool.”3767

    3767


    Anf-03 v.iv.v.xlii Pg 19
    Comp. Luke xxiii. 33 with Isa. liii. 12.

    Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel),5138

    5138 This remarkable suppression was made to escape the wonderful minuteness of the prophetic evidence to the details of Christ’s death.

    for he had his eye upon the Psalm: “They parted my garments amongst them, and cast lots upon my vesture.”5139

    5139


    Anf-03 v.viii.xx Pg 9
    Isa. liii. 12.

    “He was pierced in His hands and His feet;”7402

    7402


    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-01 ix.iii.xxiii Pg 22
    [That our Lord was prematurely old may be inferred from the text which Irenæus regards as proof that he literally lived to be old. St. John viii. 56, 57; comp. Isa. liii. 2.]


    Anf-01 ix.iv.xx Pg 13
    Isa. liii. 2.

    that He sat upon the foal of an ass;3676

    3676


    Anf-01 viii.iv.xlii Pg 4
    Isa. liii. 1, 2.

    (And what follows in order of the prophecy already quoted.2065

    2065 Chap. xiii.

    ) But when the passage speaks as from the lips of many, ‘We have preached before Him,’ and adds, ‘as if a child,’ it signifies that the wicked shall become subject to Him, and shall obey His command, and that all shall become as one child. Such a thing as you may witness in the body: although the members are enumerated as many, all are called one, and are a body. For, indeed, a commonwealth and a church,2066

    2066 ἐκκλησία Lat. vers. has conventus.

    though many individuals in number, are in fact as one, called and addressed by one appellation. And in short, sirs,” said I, “by enumerating all the other appointments of Moses I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who it was foreknown were to believe in Him, and of those things which would also be done by Christ Himself. But since what I have now enumerated appears to me to be sufficient, I revert again to the order of the discourse.2067

    2067 Literally, “to the discourse in order.”



    Anf-02 vi.iii.iii.i Pg 13.1


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Anf-03 v.ix.xi Pg 19
    Isa. liii. 1, 2.

    These are a few testimonies out of many; for we do not pretend to bring up all the passages of Scripture, because we have a tolerably large accumulation of them in the various heads of our subject, as we in our several chapters call them in as our witnesses in the fulness of their dignity and authority.7892

    7892 [See Elucidation III., and also cap. xxv. infra.]

    Still, in these few quotations the distinction of Persons in the Trinity is clearly set forth. For there is the Spirit Himself who speaks, and the Father to whom He speaks, and the Son of whom He speaks.7893

    7893 [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader’s memory, owing to the impetuosity of his genius and his style:  “Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc.”]

    In the same manner, the other passages also establish each one of several Persons in His special character—addressed as they in some cases are to the Father or to the Son respecting the Son, in other cases to the Son or to the Father concerning the Father, and again in other instances to the (Holy) Spirit.


    Anf-03 iv.iv.xviii Pg 16
    Isa. liii. 2.

    If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry;308

    308


    Anf-03 iv.ix.xiv Pg 3
    See Isa. liii. 2 in LXX.

    “a man set in the plague,1446

    1446


    Anf-03 v.iv.iv.xvii Pg 7
    Sentences out of Isa. lii. 14 and liii. 2, etc.

    Similarly the Father addressed the Son just before: “Inasmuch as many will be astonished at Thee, so also will Thy beauty be without glory from men.”3331

    3331


    Anf-03 v.vii.ix Pg 10
    Matt. x. 41.

    It is manifest also, that he who honours a prisoner of Jesus Christ shall receive the reward of the martyrs.


    Anf-03 v.iv.iv.vii Pg 7
    Isa. liii. 2, 3, according to the Septuagint.

    marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;”3185

    3185


    Anf-03 iv.ix.viii Pg 3
    See Dan. ix. 26 (especially in the LXX.).

    And so the times of the coming Christ, the Leader,1227

    1227


    Anf-03 iv.ix.xiii Pg 16
    Dan. ix. 26.

    —undoubtedly (that Leader) who was to proceed “from Bethlehem,” and from the tribe of “Judah.” Whence, again, it is manifest that “the city must simultaneously be exterminated” at the time when its “Leader” had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: “I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins.”1395

    1395


    Npnf-201 iii.vi.vi Pg 34


    Npnf-201 iii.xi.xvi Pg 6


    Anf-01 viii.iv.xciv Pg 4
    [Gal. iii. 13.]


    Anf-01 ix.iv.xix Pg 17
    Gal. iii. 13; Deut. xxi. 23.

    And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646

    3646


    Anf-03 v.iv.vi.iii Pg 43
    Gal. iii. 13.

    is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator’s appointment.  But yet it by no means follows, because the Creator said of old, “Cursed is every one that hangeth on a tree,”5308

    5308


    Anf-03 v.iv.vi.iii Pg 44
    The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13.

    that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309

    5309 Apud te.

    never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310

    5310


    Anf-03 iv.ix.x Pg 3
    Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage.

    But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314

    1314


    Anf-03 v.iv.iv.xviii Pg 5
    Compare Deut. xxi. 23 with Gal. iii. 13.

    But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346

    3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.”  [See, p. 164, supra.]

    we have given the reason3347

    3347 Perhaps rationale or procedure.

    of the thing preceded by proof. First, I shall offer a full explanation3348

    3348 Edocebo.

    of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349

    3349 Magis obumbrandum.

    that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350

    3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc.

    ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351

    3351 Deut. xxxiii. 17.

    —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352

    3352 Census.

    Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353

    3353


    Anf-03 vi.vii.viii Pg 12
    Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin.

    and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104

    9104


    Anf-03 v.ix.xxix Pg 4
    Gal. iii. 13.

    —a curse which, after the law, is compatible to the Son (inasmuch as “Christ has been made a curse for us,”8177

    8177 Same ver.

    but certainly not the Father); since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father. But when we assert that Christ was crucified, we do not malign Him with a curse; we only re-affirm8178

    8178 Referimus: or, “Recite and record.”

    the curse pronounced by the law:8179

    8179


    Anf-03 v.ix.xxix Pg 8
    Gal. iii. 13.

    Besides, as there is no blasphemy in predicating of the subject that which is fairly applicable to it; so, on the other hand, it is blasphemy when that is alleged concerning the subject which is unsuitable to it. On this principle, too, the Father was not associated in suffering with the Son. The heretics, indeed, fearing to incur direct blasphemy against the Father, hope to diminish it by this expedient:  they grant us so far that the Father and the Son are Two; adding that, since it is the Son indeed who suffers, the Father is only His fellow-sufferer.8181

    8181 [This passage convinces Lardner that Praxeas was not a Patripassian. Credib. Vol. VIII. p. 607.]

    But how absurd are they even in this conceit! For what is the meaning of “fellow-suffering,” but the endurance of suffering along with another? Now if the Father is incapable of suffering, He. is incapable of suffering in company with another; otherwise, if He can suffer with another, He is of course capable of suffering. You, in fact, yield Him nothing by this subterfuge of your fears. You are afraid to say that He is capable of suffering whom you make to be capable of fellow-suffering. Then, again, the Father is as incapable of fellow-suffering as the Son even is of suffering under the conditions of His existence as God. Well, but how could the Son suffer, if the Father did not suffer with Him? My answer is, The Father is separate from the Son, though not from Him as God. For even if a river be soiled with mire and mud, although it flows from the fountain identical in nature with it, and is not separated from the fountain, yet the injury which affects the stream reaches not to the fountain; and although it is the water of the fountain which suffers down the stream, still, since it is not affected at the fountain, but only in the river, the fountain suffers nothing, but only the river which issues from the fountain. So likewise the Spirit of God,8182

    8182 That is, the divine nature in general in this place.

    whatever suffering it might be capable of in the Son, yet, inasmuch as it could not suffer in the Father, the fountain of the Godhead, but only in the Son, it evidently could not have suffered,8183

    8183 That which was open to it to suffer in the Son.

    as the Father. But it is enough for me that the Spirit of God suffered nothing as the Spirit of God,8184

    8184 Suo nomine.

    since all that It suffered It suffered in the Son. It was quite another matter for the Father to suffer with the Son in the flesh. This likewise has been treated by us. Nor will any one deny this, since even we are ourselves unable to suffer for God, unless the Spirit of God be in us, who also utters by our instrumentality8185

    8185 De nobis.

    whatever pertains to our own conduct and suffering; not, however, that He Himself suffers in our suffering, only He bestows on us the power and capacity of suffering.


    Anf-01 v.ii.i Pg 11
    Eph. v. 2.

    [ye hastened to see me499

    499 This is wanting in the Greek.

    ]. <index subject1="Onesimus, bishop of Ephesus" title="49" id="v.ii.i-p12.1"/>I have therefore received your whole multitude in the name of God, through Onesimus, a man of inexpressible love,500

    500 Or, “unspeakably beloved.”

    and who is your bishop, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.


    Anf-01 v.ii.i Pg 4
    Eph. v. 2.

    [ye hastened to see me493

    493 This is wanting in the Greek.

    ]. <index subject1="Onesimus, bishop of Ephesus" title="49" id="v.ii.i-p5.1"/>I received, therefore,494

    494 Literally, “since therefore,” without any apodosis.

    your whole multitude in the name of God, through Onesimus, a man of inexpressible love,495

    495 Or, “unspeakably beloved.”

    and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.


    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(21) - 

    Isa 53:4-6,9-12 Da 9:26 Zec 13:7 Ro 8:3 Ga 3:13 Eph 5:2


    PARALLEL VERSE BIBLE

    God Rules.NET