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  • PARALLEL HISTORY BIBLE - Isaiah 24:20


    CHAPTERS: Isaiah 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23

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    LXX- Greek Septuagint - Isaiah 24:20

    εκλινεν και 2532 σεισθησεται ως 5613 οπωροφυλακιον η 2228 1510 5753 3739 3588 γη 1093 ως 5613 ο 3588 3739 μεθυων και 2532 κραιπαλων και 2532 πεσειται 4098 5695 και 2532 ου 3739 3757 μη 3361 δυνηται 1410 5741 αναστηναι 450 5629 κατισχυσεν γαρ 1063 επ 1909 ' αυτης 846 η 2228 1510 5753 3739 3588 ανομια 458

    Douay Rheims Bible

    With shaking shall the earth be shaken as a drunken man, and shall be removed as the
    tent of one night: and the iniquity thereof shall be heavy upon it, and it shall fell, and not rise again.

    King James Bible - Isaiah 24:20

    The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be
    heavy upon it; and it shall fall, and not rise again.

    World English Bible

    The earth will stagger like a drunken man, and will
    sway back and forth like a hammock. Its disobedience will be heavy on it, and it will fall and not rise again.

    Early Church Father Links

    Anf-08 iii.xiii Pg 29

    World Wide Bible Resources


    Isaiah 24:20

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

    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-03 vi.iv.iii Pg 3
    Ex. iii. 13–16.

    To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;”8774

    8774


    Anf-01 ix.iv.xii Pg 14
    This evidently refers to 1 Kings xviii. 36, where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc.

    as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him “more than a prophet.”3439

    3439


    Anf-01 ix.iv.vii Pg 25
    1 Kings xviii. 36.


    Anf-01 viii.iv.cxxiii Pg 13
    Isa. xlii. 1–4.

    As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.”


    Anf-01 viii.iv.cxxxv Pg 3
    Isa. xlii. 1–4.

    Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? <index subject1="Christians" subject2="are the true Israel" title="267" id="viii.iv.cxxxv-p3.2"/>As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: ‘And I will bring forth,’ He says, ‘the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’2472

    2472


    Anf-03 v.ix.xi Pg 9
    Isa. xlii. 1.

    Hear also what He says to the Son: “Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.”7882

    7882


    Anf-01 viii.iv.cxxiii Pg 13
    Isa. xlii. 1–4.

    As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.”


    Anf-01 viii.iv.cxxxv Pg 3
    Isa. xlii. 1–4.

    Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? <index subject1="Christians" subject2="are the true Israel" title="267" id="viii.iv.cxxxv-p3.2"/>As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: ‘And I will bring forth,’ He says, ‘the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’2472

    2472


    Anf-03 v.iv.vi.iv Pg 19
    Isa. xlii. 4; 6.

    That we may have, therefore the assurance that we are the children of God, “He hath sent forth His Spirit into our hearts, crying, Abba, Father.”5339

    5339


    Anf-03 v.iv.vi.iv Pg 46
    Isa. xlii. 4.

    —of that faith “which,” he says “worketh by love.”5364

    5364


    Anf-03 v.iv.vi.ii Pg 20
    We have here an instance of the high authority of the Septuagint version. It comes from the Seventy: Καὶ ἐπὶ τῷ ὀνοματι αὐτοῦ ἔθνη ἐλπιοῦσιν (Isa. xlii. 4.) From this Tertullian, as usual, quoted it. But what is much more important, St. Matthew has adopted it; see chap. xii, ver. 21. This beautiful promise of the Creator does not occur in its well-known form in the Hebrew original.

    that is, in the name of Christ, to whom He says, “I have given thee as a light of the Gentiles.”5254

    5254


    Anf-03 v.viii.lix Pg 9
    Isa. xlii. 4, Sept; quoted from the LXX. by Christ in Matt. xii. 21, and by St. Paul in Rom. xv. 12.

    and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean’s limits, and from the heaven which is over us all.7746

    7746 An allusion to some conceits of the Valentinians, who put men of truest nature and fit for Christ’s grace outside of the ocean-bounded earth, etc.

    Why, it is even on this earth that the Valentinians have gone to school for their errors; and there will be no difference of condition, as respects their body and soul, between the nations which believe and those which do not believe.  Precisely, then, as He has put a distinction of state, not of nature, amongst the same nations, so also has He discriminated their flesh, which is one and the same substance in those nations, not according to their material structure, but according to the recompense of their merit.


    Anf-03 v.iv.iv.xxii Pg 5
    Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization.

    When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god?  Rather3403

    3403 Atquin.

    (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”3404

    3404


    Anf-03 v.iv.vi.xvii Pg 43
    This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13.

    For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”5989

    5989


    Anf-01 ii.ii.viii Pg 6
    Isa. i. 16–20.

    Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


    Anf-01 viii.ii.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


    Anf-01 ix.vi.xlii Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

    4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iii.iii.xii Pg 21.1


    Anf-02 vi.iv.v.xiv Pg 116.1


    Anf-02 iv.ii.iii.xii Pg 2.1


    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926

    2926


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 viii.iv.lxxxv Pg 0


    Anf-01 viii.iv.xxxvi Pg 4
    Ps. xxiv.

    Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


    Anf-03 iv.iv.xx Pg 8
    Because Scripture calls idolsvanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

    Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

    328


    Anf-03 v.iv.iii.xix Pg 18
    Ps. xxiv. 4, 5. He has slightly misquoted the passage.

    “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.2938

    2938


    Anf-01 viii.iv.lxxxv Pg 0


    Anf-01 viii.iv.xxxvi Pg 4
    Ps. xxiv.

    Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


    Anf-02 vi.iv.vii.x Pg 11.1


    Anf-01 ii.ii.xxxv Pg 9
    Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.


    knowledge,155

    155 Or, “knowledge of immortality.”

    “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156

    156


    Anf-01 ix.vi.xviii Pg 13
    Jer. vii. 2, 3.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 ix.vi.iii Pg 22
    Jer. iv. 22.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-01 vi.ii.xvi Pg 7
    Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

    And it so happened as the Lord had spoken. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

    1678


    Anf-02 vi.iv.iv.xi Pg 4.1


    Anf-03 v.iv.v.xxix Pg 55
    Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

    that when “He looked for righteousness therefrom, there was only a cry4704

    4704


    Anf-03 v.iv.v.xxvii Pg 36
    See Isa. v. 5, 23, and x. 2.

    Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

    4609


    Anf-01 ix.vi.xviii Pg 13
    Jer. vii. 2, 3.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-03 v.iv.v.xliii Pg 5
    Hos. v. 15 and vi. 1; 2.

    For who can refuse to believe that these words often revolved5168

    5168 Volutata.

    in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169

    5169


    Anf-03 iv.ix.xiii Pg 53
    Oehler refers to Hos. vi. 1; add 2 (ad init.).

    —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin1430

    1430


    Anf-03 v.iv.v.xliii Pg 5
    Hos. v. 15 and vi. 1; 2.

    For who can refuse to believe that these words often revolved5168

    5168 Volutata.

    in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169

    5169


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 ii.ii.viii Pg 2
    Ezek. xxxiii. 11.

    adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.39

    39


    Anf-01 v.vi.xi Pg 6
    Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

    <index subject1="Judged in the flesh" title="85" id="v.vi.xi-p6.4"/><index subject1="Salutations to Churches, etc." title="85" id="v.vi.xi-p6.5"/>The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971

    971 The ms. has “Burgus.”

    who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972

    972 Or, “for the sake of honour.”

    whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. <index subject1="Benediction, forms of" title="85" id="v.vi.xi-p8.1"/><index subject1="Holy Spirit" title="85" id="v.vi.xi-p8.2"/>Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.


    Anf-01 viii.iv.xlvii Pg 7
    Ezek. xxxiii. 11–20.

    tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I shall take you, in these I shall judge you.’ ”2094

    2094


    Anf-02 vi.iv.ii.vii Pg 12.1


    Anf-02 vi.iv.ii.xv Pg 13.1


    Anf-02 vi.iv.ii.xxiii Pg 29.1


    Anf-03 v.iv.iii.xiii Pg 11
    Ezek. xxxiii. 11.

    be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.2866

    2866


    Anf-03 v.iv.v.x Pg 16
    Ezek. xxxiii. 11.

    You will first have to deny that the Creator ever forgave sins; then you must in reason show3775

    3775 Consequens est ut ostendas.

    that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted3776

    3776 Istam.

    benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with3777

    3777 Parem.

    the Creator nor predicted by the Creator.  But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,3778

    3778 See book i. chap. xxvi.–xxviii.

    when we preferred to drop suggestions3779

    3779 Admonere.

    rather than treat them anew.3780

    3780 Retractare: give a set treatise about them.

    Concerning the Son of man our rule3781

    3781 Præscriptio.

    is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother?  Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.3782

    3782 To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est.

    But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)3783

    3783 Si forte.

    the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,3784

    3784


    Anf-03 v.iv.vi.xi Pg 13
    Ezek. xxxiii. 11.

    Now, if Marcion’s god has exhibited or proclaimed any such thing as this, I will allow him to be “the Father of mercies.” Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too,5690

    5690 Atquin et nos.

    adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents5691

    5691 The Contingent qualities in logic.

    are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;”5692

    5692


    Anf-03 v.x.i Pg 15
    Ezek. xxxiii. 11.

    And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,—a state originating doubtless with the dog-headed one himself.8223

    8223 i.e. the devil.—Tr.

    Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws8224

    8224 An instrument of torture, so called.—Tr.

    besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont.  Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures.  You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs,8225

    8225


    Anf-03 vi.ii.iv Pg 4
    Dan. vii. 24, very loosely quoted.

    In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”1471

    1471


    Anf-03 vi.iii.xx Pg 4
    Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day.

    for we do at the same time both make satisfaction8746

    8746 See de Orat. c. xxiii. ad fin., and the note there.

    for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”8747

    8747


    Anf-01 ii.ii.viii Pg 6
    Isa. i. 16–20.

    Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


    Anf-01 viii.ii.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


    Anf-01 ix.vi.xlii Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

    4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iii.iii.xii Pg 21.1


    Anf-02 vi.iv.v.xiv Pg 116.1


    Anf-02 iv.ii.iii.xii Pg 2.1


    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926

    2926


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 ii.ii.viii Pg 3
    Ezek. xviii. 30.

    Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

    40


    Anf-03 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-02 vi.iii.i.x Pg 16.1


    Anf-01 ix.viii.xxxvi Pg 7
    Rom. x. 8; Deut. xxx. 14.

    as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience “the power of his resurrection and the fellowship of His sufferings.”4864

    4864


    Anf-01 v.iv.vii Pg 8
    Ps. lxxxv. 9.

    And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”772

    772


    Anf-01 viii.iv.cxxiii Pg 13
    Isa. xlii. 1–4.

    As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.”


    Anf-01 viii.iv.cxxxv Pg 3
    Isa. xlii. 1–4.

    Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? <index subject1="Christians" subject2="are the true Israel" title="267" id="viii.iv.cxxxv-p3.2"/>As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: ‘And I will bring forth,’ He says, ‘the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’2472

    2472


    Anf-03 v.iv.vi.iv Pg 19
    Isa. xlii. 4; 6.

    That we may have, therefore the assurance that we are the children of God, “He hath sent forth His Spirit into our hearts, crying, Abba, Father.”5339

    5339


    Anf-03 v.iv.vi.iv Pg 46
    Isa. xlii. 4.

    —of that faith “which,” he says “worketh by love.”5364

    5364


    Anf-03 v.iv.vi.ii Pg 20
    We have here an instance of the high authority of the Septuagint version. It comes from the Seventy: Καὶ ἐπὶ τῷ ὀνοματι αὐτοῦ ἔθνη ἐλπιοῦσιν (Isa. xlii. 4.) From this Tertullian, as usual, quoted it. But what is much more important, St. Matthew has adopted it; see chap. xii, ver. 21. This beautiful promise of the Creator does not occur in its well-known form in the Hebrew original.

    that is, in the name of Christ, to whom He says, “I have given thee as a light of the Gentiles.”5254

    5254


    Anf-03 v.viii.lix Pg 9
    Isa. xlii. 4, Sept; quoted from the LXX. by Christ in Matt. xii. 21, and by St. Paul in Rom. xv. 12.

    and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement? Are some of them to turn believers, and are others accounted dust, from any difference of nature? Nay, rather Christ has shone as the true light on the nations within the ocean’s limits, and from the heaven which is over us all.7746

    7746 An allusion to some conceits of the Valentinians, who put men of truest nature and fit for Christ’s grace outside of the ocean-bounded earth, etc.

    Why, it is even on this earth that the Valentinians have gone to school for their errors; and there will be no difference of condition, as respects their body and soul, between the nations which believe and those which do not believe.  Precisely, then, as He has put a distinction of state, not of nature, amongst the same nations, so also has He discriminated their flesh, which is one and the same substance in those nations, not according to their material structure, but according to the recompense of their merit.


    Anf-01 ix.vi.x Pg 5
    Isa. xlii. 10, quoted from memory.

    And Jeremiah says: “Behold, I will make a new covenant, not as I made with your fathers”3903

    3903


    Anf-02 vi.ii.i Pg 22.1


    Anf-03 iv.ix.iv Pg 9
    I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

    Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


    Anf-01 viii.iv.xi Pg 3
    According to the LXX, Isa. li. 4, 5.

    And by Jeremiah, concerning this same new covenant, He thus speaks: ‘Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt’1970

    1970


    Anf-02 vi.iv.v.vi Pg 12.3


    Anf-01 viii.iv.xxvi Pg 4
    Isa. lxii. 10 to end, Isa. lxiii. 1–6.



    Anf-03 v.iv.v.xiii Pg 31
    Isa. xlix. 12.

    Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.”3933

    3933


    Anf-01 viii.iv.cxxxix Pg 3
    Gen. ix. 24–27.

    Accordingly, as two peoples were blessed,—those from Shem, and those from Japheth,—and as the offspring of Shem were decreed first to possess the dwellings of Canaan, and the offspring of Japheth were predicted as in turn receiving the same possessions, and to the two peoples there was the one people of Canaan handed over for servants; so Christ has come according to the power given Him from the Almighty Father, and summoning men to friendship, and blessing, and repentance, and dwelling together, has promised, as has already been proved, that there shall be a future possession for all the saints in this same land. And hence all men everywhere, whether bond or free, who believe in Christ, and recognise the truth in His own words and those of His prophets, know that they shall be with Him in that land, and inherit everlasting and incorruptible good.


    Anf-01 ix.iv.vi Pg 8
    Gen. ix. 27.



    Anf-01 viii.iv.xxxiv Pg 0


    Anf-01 viii.iv.xxxiv Pg 2
    Ps. lxxii.

    And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034

    2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.]

    Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”


    Anf-03 iv.ix.ix Pg 20
    Ps. lxxii. 10, in LXX, and “Great Bible;” “Sheba and Seba,” Eng. ver.

    For the East, on the one hand, generally held the magi (to be) kings; and Damascus, on the other hand, used formerly to be reckoned to Arabia before it was transferred into Syrophœnicia on the division of the Syrias: the “power” whereof Christ then “received” in receiving its ensigns,—gold, to wit, and odours. “The spoils,” moreover, “of Samaria” (He received in receiving) the magi themselves, who, on recognising Him, and honouring Him with gifts, and adoring Him on bended knee as Lord and King, on the evidence of the guiding and indicating star, became “the spoils of Samaria,” that is, of idolatry—by believing, namely, on Christ.  For (Scripture) denoted idolatry by the name of “Samaria,” Samaria being ignominious on the score of idolatry; for she had at that time revolted from God under King Jeroboam. For this, again, is no novelty to the Divine Scriptures, figuratively to use a transference of name grounded on parallelism of crimes. For it1266

    1266 Strictly, Tertullian ought to have said “they call,” having above said “Divine scriptures;” as above on the preceding page.

    calls your rulersrulers of Sodom,” and your people the “people of Gomorrha,”1267

    1267


    Anf-03 v.iv.iv.xiii Pg 24
    Ps. lxxii. 10.

    For the East generally regarded the magi as kings; and Damascus was anciently deemed to belong to Arabia, before it was transferred to Syrophœnicia on the division of the Syrias (by Rome).3277

    3277 See Otto’s Justin Martyr, ii. 273, n. 23. [See Vol. I. p. 238, supra.]

    Its riches Christ then received, when He received the tokens thereof in the gold and spices; while the spoils of Samaria were the magi themselves. These having discovered Him and honoured Him with their gifts, and on bended knee adored Him as their God and King, through the witness of the star which led their way and guided them, became the spoils of Samaria, that is to say, of idolatry, because, as it is easy enough to see,3278

    3278 Videlicet.

    they believed in Christ. He designated idolatry under the name of Samaria, as that city was shameful for its idolatry, through which it had then revolted from God from the days of king Jeroboam. Nor is this an unusual manner for the Creator, (in His Scriptures3279

    3279 The Creatori here answers to the Scripturis divinis of the parallel passage in adv. Judæos. Of course there is a special force in this use of the Creator’s name here against Marcion.

    ) figuratively to employ names of places as a metaphor derived from the analogy of their sins. Thus He calls the chief men of the Jewsrulers of Sodom,” and the nation itself “people of Gomorrah.”3280

    3280


    Npnf-201 iv.viii.xvii Pg 11


    Anf-02 vi.iv.v.vi Pg 12.3


    Anf-01 viii.iv.xxvi Pg 4
    Isa. lxii. 10 to end, Isa. lxiii. 1–6.



    Anf-03 v.iv.v.xxxix Pg 18
    Ex. iv. 10–12.

    and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

    5031


    Anf-03 vi.iv.xxvii Pg 4
    [The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]



    Anf-01 ii.ii.xii Pg 2
    Josh. ii.; Heb. xi. 31.

    Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.54

    54 Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar., Dial. c. Tryph., n. 111; Irenæus, Adv. Hær., iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.]

    Ye see, beloved, that there was not only faith, but prophecy, in this woman.


    Anf-03 v.iv.v.xxvii Pg 37
    Isa. xxviii. 14.

    and again, “They that demand you shall rule over you.”4610

    4610


    Anf-01 viii.iv.cxl Pg 3
    Isa. xxix. 13.

    <index subject1="Jews" subject2="they boast in vain that they are the true sons of Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484

    2484


    Anf-01 ii.ii.xv Pg 2
    Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

    And again: “They bless with their mouth, but curse with their heart.”61

    61


    Anf-01 viii.iv.xlviii Pg 3
    Comp. Isa. xxix. 13.

    <index subject1="Christ Jesus" title="219" id="viii.iv.xlviii-p3.2"/><index subject1="Christ Jesus" subject2="the Son of God" title="219" id="viii.iv.xlviii-p3.3"/><index subject1="Christ Jesus" subject2="His humanity" title="219" id="viii.iv.xlviii-p3.4"/>Now assuredly, Trypho,” I continued,” [the proof] that this man2096

    2096 Or, “such a man.”

    is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. <index subject1="Human doctrine" title="219" id="viii.iv.xlviii-p4.1"/>For there are some, my friends,” I said, “of our race,2097

    2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics.

    who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098

    2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.”

    even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099

    2099 [Note this emphatic testimony of primitive faith.]

    but in those proclaimed by the blessed prophets and taught by Himself.”


    Anf-01 ix.vi.xiii Pg 11
    Isa. xxix. 13.

    He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. <index subject1="Christ" subject2="is the end of the law" title="476" id="ix.vi.xiii-p11.2"/>For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943

    3943


    Anf-01 viii.iv.lxxviii Pg 8
    Isa. xxix. 13, 14.



    Anf-02 ii.iii.xii Pg 16.1


    Anf-02 vi.iii.i.ix Pg 9.1


    Anf-02 vi.iii.ii.viii Pg 10.1


    Anf-02 vi.iv.ii.xiv Pg 6.1


    Anf-02 vi.iv.iv.v Pg 26.1


    Anf-03 v.iv.v.xii Pg 41
    Isa. xxix. 13.

    He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892

    3892


    Anf-03 v.iv.v.xvii Pg 46
    Isa. xxix. 13.

    Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!


    Anf-03 v.iv.v.xli Pg 11
    Isa. xxix. 13.

    When led before the council, He is asked whether He is the Christ.5103

    5103


    Anf-03 v.iv.vi.xi Pg 33
    Isa. xxix. 13.

    in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710

    5710


    Anf-03 v.iv.vi.xiv Pg 28
    Isa. xxix. 13 (Sept.)

    moreover, as “having gathered themselves together against the Lord and against His Christ5863

    5863


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Anf-01 ii.ii.xliii Pg 4
    See Num. xvii.

    What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.


    Anf-01 ix.vi.iii Pg 2
    Deut. xxxii. 1.

    Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809

    3809


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-02 vi.iv.iv.xxi Pg 54.1


    Anf-01 viii.ii.xliv Pg 2
    Deut. xxx. 15; 19.

    And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: “Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.”1857

    1857


    Anf-01 ix.vi.xvii Pg 22
    Deut. xxx. 19, 20.

    Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us,4001

    4001 [Most noteworthy among primitive testimonies to the catholic reception of the Decalogue.]

    receiving by means of His advent in the flesh, extension and increase, but not abrogation.


    Anf-02 vi.iv.v.xiv Pg 23.1


    Anf-02 vi.iv.vi.vi Pg 27.1


    Anf-03 v.iv.v.xv Pg 17
    Deut. xxx. 19.

    Which statement was really a presage of3997

    3997 Portendebat in.

    this temper of the gospel. Besides, what sort of being is that who, to insinuate a belief in his own goodness, invidiously contrasted3998

    3998 Opposuit.

    with it the Creator’s severity? Of little worth is the recommendation which has for its prop the defamation of another. And yet by thus setting forth the severity of the Creator, he, in fact, affirmed Him to be an object of fear.3999

    3999 Timendum.

    Now if He be an object of fear, He is of course more worthy of being obeyed than slighted; and thus Marcion’s Christ begins to teach favourably to the Creator’s interests.4000

    4000 Creatori docere.

    Then, on the admission above mentioned, since the woe which has regard to the rich is the Creator’s, it follows that it is not Christ, but the Creator, who is angry with the rich; while Christ approves of4001

    4001 Ratas habet.

    the incentives of the rich4002

    4002 Divitum causas.

    —I mean, their pride, their pomp,4003

    4003 Gloriam.

    their love of the world, and their contempt of God, owing to which they deserve the woe of the Creator. But how happens it that the reprobation of the rich does not proceed from the same God who had just before expressed approbation of the poor? There is nobody but reprobates the opposite of that which he has approved. If, therefore, there be imputed to the Creator the woe pronounced against the rich, there must be claimed for Him also the promise of the blessing upon the poor; and thus the entire work of the Creator devolves on Christ.—If to Marcion’s god there be ascribed the blessing of the poor, he must also have imputed to him the malediction of the rich; and thus will he become the Creator’s equal,4004

    4004 Erit par creatoris.

    both good and judicial; nor will there be left any room for that distinction whereby two gods are made; and when this distinction is removed, there will remain the verity which pronounces the Creator to be the one only God. Since, therefore, “woe” is a word indicative of malediction, or of some unusually austere4005

    4005 Austerioris.

    exclamation; and since it is by Christ uttered against the rich, I shall have to show that the Creator is also a despiser4006

    4006 Aspernatorem.

    of the rich, as I have shown Him to be the defender4007

    4007 Advocatorem.

    of the poor, in order that I may prove Christ to be on the Creator’s side in this matter, even when He enriched Solomon.4008

    4008


    Anf-01 ix.vi.iii Pg 2
    Deut. xxxii. 1.

    Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809

    3809


    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-01 ix.vi.iii Pg 2
    Deut. xxxii. 1.

    Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809

    3809


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-02 vi.iv.iv.xxi Pg 54.1


    Anf-01 ix.vi.iii Pg 2
    Deut. xxxii. 1.

    Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809

    3809


    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Treasury of Scriptural Knowledge, Chapter 24

    VERSE 	(20) - 

    Isa 19:14; 29:9 Ps 107:27


    PARALLEL VERSE BIBLE

    God Rules.NET