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  • PARALLEL HISTORY BIBLE - Isaiah 7:7


    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, 24, 25

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


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Isaiah 7:7

    ταδε 3592 λεγει 3004 5719 κυριος 2962 σαβαωθ ου 3739 3757 μη 3361 εμμεινη η 2228 1510 5753 3739 3588 βουλη 1012 αυτη 846 3778 ουδε 3761 εσται 2071 5704

    Douay Rheims Bible

    Thus saith the Lord God: It shall not stand, and this shall not be.

    King James Bible - Isaiah 7:7

    Thus saith the Lord GOD, It shall not stand, neither shall it come to pass.

    World English Bible

    This is what the Lord Yahweh says: "It shall not stand, neither shall it happen."

    Early Church Father Links

    Npnf-209 iii.iv.iii.xiv Pg 63

    World Wide Bible Resources


    Isaiah 7:7

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

    Anf-03 v.iv.vi.xix Pg 31
    Job 5.12,13" id="v.iv.vi.xix-p31.1" parsed="|Isa|29|14|0|0;|1Cor|1|19|0|0;|Jer|8|9|0|0;|Job|5|12|5|13" osisRef="Bible:Isa.29.14 Bible:1Cor.1.19 Bible:Jer.8.9 Bible:Job.5.12-Job.5.13">Isa. xxix. 14, quoted 1 Cor. i. 19; comp. Jer. viii. 9 and Job v. 12, 13.

    Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions.  Then, if God “quickens us together with Christ, forgiving us our trespasses,”6086

    6086


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-03 v.iv.ii.xxi Pg 6
    Ps. ii. 3, 1, 2.

    And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

    2568 Æmulum.

    of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

    2569 Derogaretur.

    of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

    2570 Nutabat.

    Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

    2571 Census.

    but such as reposes its Christian faith in the Creator.2572

    2572 In Creatore christianizet.

    But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

    2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

    Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

    2574 Sacramenti.

    than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

    2575 Definito.

    is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

    2576 That is, “inspired.”

    and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

    2577 Nihil retractare oportebat.

    For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

    2578 [Kaye, p. 274.]



    Anf-03 v.iv.vi.iii Pg 38
    Ps. ii. 1, 2.

    in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303

    5303


    Anf-03 v.iv.v.xlii Pg 10
    Ps. ii. 1, 2.

    The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129

    5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”

    by Pilate,5130

    5130


    Anf-03 v.viii.xx Pg 6
    Ps. ii. 1, 2.

    He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399

    7399


    Npnf-201 iii.vi.iii Pg 13


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-03 v.iv.v.xlii Pg 10
    Ps. ii. 1, 2.

    The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129

    5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”

    by Pilate,5130

    5130


    Anf-03 v.iv.vi.iii Pg 38
    Ps. ii. 1, 2.

    in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303

    5303


    Anf-03 v.viii.xx Pg 6
    Ps. ii. 1, 2.

    He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399

    7399


    Anf-03 v.iv.vi.iv Pg 40
    Ps. ii. 3; 2.

    All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359

    5359


    Anf-03 v.iv.ii.xxi Pg 6
    Ps. ii. 3, 1, 2.

    And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

    2568 Æmulum.

    of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

    2569 Derogaretur.

    of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

    2570 Nutabat.

    Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

    2571 Census.

    but such as reposes its Christian faith in the Creator.2572

    2572 In Creatore christianizet.

    But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

    2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

    Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

    2574 Sacramenti.

    than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

    2575 Definito.

    is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

    2576 That is, “inspired.”

    and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

    2577 Nihil retractare oportebat.

    For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

    2578 [Kaye, p. 274.]



    Anf-03 v.iv.vi.xiv Pg 29
    Ps. ii. 2.

    —from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing.  For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: “O the depth of the riches and the wisdom of God; how unsearchable also are His ways!”5864

    5864


    Anf-03 v.ix.xxviii Pg 11
    Ps. ii. 2.

    that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,”8171

    8171


    Anf-03 v.iv.iv.xxii Pg 9
    Comp. Ps. ii. 2, 3, with Acts iv. 25–30.

    What did the apostles thereupon suffer? You answer:  Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407

    3407 Exprobrat.

    thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408

    3408


    Npnf-201 iii.vi.iii Pg 13


    Anf-02 vi.iv.i.xvi Pg 4.1


    Anf-02 vi.iii.ii.xi Pg 36.1


    Anf-03 v.iv.v.xxxv Pg 31
    1 Kings xi. 29–; 39 and xii. 15.

    Jeroboam settled in Samaria. Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, “No doubt4889

    4889 Næ.

    Thou art greater,” etc.; and again, “Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship.”4890

    4890


    Anf-01 ix.ii.xix Pg 16
    1 Kings xi. 31.

    (tribes), and the ten courts2892

    2892


    Anf-01 viii.iv.cxxxvii Pg 2
    Zech. ii. 8.

    to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”


    Anf-03 v.iv.v.xxxv Pg 4
    Zech. ii. 8.

    Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862

    4862


    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.li Pg 5
    Ex. xiv.

    for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.


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



    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-03 v.iv.v.xxxix Pg 21
    See Gen. xxxii. 28.

    Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”5034

    5034


    Npnf-201 iii.vi.ii Pg 24


    Anf-01 viii.iv.lviii Pg 13
    Gen. xxxv. 6–10.

    He is called God, and He is and shall be God.” And when all had agreed on these grounds, I continued: “Moreover, I consider it necessary to repeat to you the words which narrate how He who is both Angel and God and Lord, and who appeared as a man to Abraham, and who wrestled in human form with Jacob, was seen by him when he fled from his brother Esau. They are as follows: ‘And Jacob went out from the well of the oath,2157

    2157 Or, “Beersheba.”

    and went toward Charran.2158

    2158 So, LXX. and N.T.; Heb. “Haran.”

    And he lighted on a spot, and slept there, for the sun was set; and he gathered of the stones of the place, and put them under his head. And he slept in that place; and he dreamed, and, behold, a ladder was set up on the earth, whose top reached to heaven; and the angels of God ascended and descended upon it. And the Lord stood2159

    2159 Literally, “was set up.”

    above it, and He said, I am the Lord, the God of Abraham thy father, and of Isaac; be not afraid: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and shall be extended to the west, and south, and north, and east: and in thee, and in thy seed, shall all families of the earth be blessed. And, behold, I am with thee, keeping thee in every way wherein thou goest, and will bring thee again into this land; for I will not leave thee, until I have done all that I have spoken to thee of. And Jacob awaked out of his sleep, and said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.’ ”2160

    2160


    Anf-03 v.viii.xxvi Pg 14
    Isa. li. 9, Sept.

    that is to say, in that innocence which preceded the fall into sin. For how can words of this kind of exhortation and invitation be suitable for that Jerusalem which killed the prophets, and stoned those that were sent to them, and at last crucified its very Lord? Neither indeed is salvation promised to any one land at all, which must needs pass away with the fashion of the whole world. Even if anybody should venture strongly to contend that paradise is the holy land, which it may be possible to designate as the land of our first parents Adam and Eve, it will even then follow that the restoration of paradise will seem to be promised to the flesh, whose lot it was to inhabit and keep it, in order that man may be recalled thereto just such as he was driven from it.


    Npnf-201 iii.xvi.iv Pg 138


    Anf-02 ii.ii.i Pg 30.1


    Anf-03 iv.ix.xiv Pg 21
    Or “Josedech,” as Tertullian here writes, and as we find in Bible:Zech.6.11">Hag. i. 1, 12; ii. 2, 4; Zech. vi. 11, and in the LXX.

    who was never at all clad in a sordid garment, but was always adorned with the sacerdotal garment, nor ever deprived of the sacerdotal function. But the “Jesus1464

    1464 Or, “Jeshua.”

    there alluded to is Christ, the Priest of God the most high Father; who at His first advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was “clad with a garment down to the foot,”1465

    1465


    Anf-01 viii.ii.xlvii Pg 3
    Isa. i. 7.

    And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well.1866

    1866 [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]


    Anf-03 iv.ix.xiii Pg 4
    See Isa. i. 7.

    And in another place it is thus said through the prophet: “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father;1385

    1385


    Anf-03 iv.ix.iii Pg 7
    Isa. i. 7, 8. See c. xiii. sub fin.

    Why so?  Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167

    1167


    Anf-03 iv.ix.xiii Pg 65
    See Isa. i. 7, 8; 4.

    So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442

    1442


    Anf-03 v.iv.iv.xxiii Pg 8
    Isa. i. 7, 8.

    ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422

    3422


    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.iii.i.ix Pg 43.1


    Npnf-201 iii.xvi.iv Pg 96


    Npnf-201 iii.xvi.iv Pg 94


    Anf-01 viii.ii.xlvii Pg 2
    Isa. lxiv. 10–12.

    And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: “Their land is desolate, their enemies consume it before them, and none of them shall dwell therein.”1865

    1865


    Anf-01 viii.iv.xxv Pg 5
    Isa. lxiii. 15 to end, and Isa. lxiv.


    Anf-01 viii.ii.lii Pg 4
    Zech. xii. 3–14; Isa. lxiii. 17, Isa. lxiv. 11.



    Anf-03 v.iv.v.xv Pg 41
    Isa. x. 33.

    And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021

    4021


    Npnf-201 iii.xvi.iv Pg 25


    Npnf-201 iii.xvi.iv Pg 21


    Anf-01 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-01 vi.ii.xvi Pg 8
    Dan. ix. 24–27; Hag. ii. 10.

    I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? <index subject1="Repentance" title="147" id="vi.ii.xvi-p8.3"/>His word of faith; His calling1679

    1679 Cod. Sin. reads, “the calling.”

    of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.1680

    1680 Cod. Sin. gives the clauses of this sentence separately, each occupying a line.

    He then, who wishes to be saved, looks not to man,1681

    1681 That is, the man who is engaged in preaching the Gospel.

    but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.1682

    1682 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.

    This is the spiritual temple built for the Lord.


    Anf-02 vi.iv.i.xxi Pg 70.1


    Anf-03 v.iv.v.vii Pg 35
    Ps. xvi. 10, and probably Dan. ix. 24.

    of “the Holy One” of God, and how that God’s name of “Jesus” was in the son of Nun.3666

    3666 Compare what was said above in book iii., chap. xvi. p. 335.

    These facts he had also received3667

    3667 Exceperat.

    from the angel, according to our Gospel:  “Wherefore that which shall be born of thee shall be called the Holy One, the Son of God;”3668

    3668


    Anf-01 ix.vi.xviii Pg 9
    Isa. i. 11.

    And when He had repudiated holocausts, and sacrifices, and oblations, as likewise the new moons, and the sabbaths, and the festivals, and all the rest of the services accompanying these, He continues, exhorting them to what pertained to salvation: “Wash you, make you clean, take away wickedness from your hearts from before mine eyes: cease from your evil ways, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, saith the Lord.”


    Anf-01 vi.ii.ii Pg 4
    Isa. i. 11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.

    <index subject1="Law of Christ" title="138" id="vi.ii.ii-p4.2"/>He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.1459

    1459 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek.

    And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”1460

    1460


    Anf-02 vi.iv.ii.xviii Pg 5.1


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


    Anf-02 vi.iii.iii.xii Pg 27.1


    Anf-03 iv.ix.v Pg 14
    Comp. Isa. i. 11–14, especially in the LXX.

    for “from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord.”1209

    1209


    Anf-03 v.iv.iii.xxii Pg 12
    Isa. i. 11.

    —He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, “I will not eat the flesh of bulls;”2973

    2973


    Anf-03 iv.ix.v Pg 12
    Isa. i. 11.

    —so spiritual sacrifices are predicted1207

    1207 Or, “foretold.”

    as accepted, as the prophets announce.  For, “even if ye shall have brought me,” He says, “the finest wheat flour, it is a vain supplicatory gift: a thing execrable to me;” and again He says, “Your holocausts and sacrifices, and the fat of goats, and blood of bulls, I will not, not even if ye come to be seen by me: for who hath required these things from your hands?”1208

    1208


    Anf-03 vi.iv.xxviii Pg 4
    Isa. i. 11. See the LXX.

    What, then, God has required the Gospel teaches.  “An hour will come,” saith He, “when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such.”8938

    8938


    Anf-03 v.iv.iii.xviii Pg 11
    Isa. i. 11, 12.

    But he should see herein a careful provision2921

    2921 Industriam.

    on God’s part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols.


    Anf-03 v.iv.iii.xxii Pg 18
    See Isa. i. 11–14.

    By calling them yours, as having been performed2979

    2979 Fecerat seems the better reading: q.d. “which he had performed,” etc. Oehler reads fecerant.

    after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him.


    Anf-03 iv.ix.iii Pg 9
    Isa. i. 15.

    and again, “Woe! sinful nation; a people full of sins; wicked sons; ye have quite forsaken God, and have provoked unto indignation the Holy One of Israel.”1169

    1169


    Anf-03 vi.iv.xiv Pg 5
    Isa. i. 15.

    for fear Christ should utterly shudder.  We, however, not only raise, but even expand them; and, taking our model from the Lord’s passion8849

    8849 i.e. from the expansion of the hands on the cross.

    even in prayer we confess8850

    8850 Or, “give praise.”

    to Christ.


    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-02 vi.iv.ii.xviii Pg 4.1


    Anf-01 ii.ii.xv Pg 4
    Ps. lxxviii. 36, 37.

    “Let the deceitful lips become silent,”63

    63


    Anf-01 ii.ii.xv Pg 4
    Ps. lxxviii. 36, 37.

    “Let the deceitful lips become silent,”63

    63


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


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


    Anf-02 vi.iv.vi.xiv Pg 35.1


    Anf-02 vi.iv.i.xxvii Pg 19.1


    Anf-02 vi.iv.v.i Pg 14.1


    Anf-01 ix.ii.xx Pg 3
    Hos. iv. 1.

    they strive to give the same reference. And, “There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,”2908

    2908


    Anf-01 v.iv.vii Pg 6
    Hos. v. 1.

    For “he that does not heal himself in his own works, is the brother of him that destroys himself.”770

    770


    Anf-03 v.ix.xvi Pg 11
    Gen. vi. 6.

    tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings—hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation “made by the Father a little less than the angels.”7970

    7970


    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-03 iv.ix.xiii Pg 58
    Comp. Isa. v. 2 in LXX. and Lowth.

    —the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it “had borne thorns”—whereof that house of Israel had wrought a crown for Christ—and not “righteousness, but a clamour,”—the clamour whereby it had extorted His surrender to the cross.1435

    1435


    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.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-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-03 iv.ix.xiii Pg 59
    Comp. Isa. v. 6, 7, with Matt. xxvii. 20–25, Mark xv. 8–15, Luke xxiii. 13–25, John xix. 12–16.

    And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,”1436

    1436


    Anf-03 v.iv.iv.xxiii Pg 5
    Isa. v. 6, 7.

    And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: “Because of you my name is continually blasphemed amongst the nations3419

    3419


    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.xxix Pg 56
    Isa. v. 7.

    (of oppression). The same God who had taught them to act as He commanded them,4705

    4705 Ex præcepto.

    was now requiring that they should act of their own accord.4706

    4706 Ex arbitrio.

    He who had sown the precept, was now pressing to an abundant harvest from it. But how absurd, that he should now be commanding them to judge righteously, who was destroying God the righteous Judge! For the Judge, who commits to prison, and allows no release out of it without the payment of “the very last mite,”4707

    4707


    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-02 ii.iv.viii Pg 5.3
    *marg:


    Anf-01 ix.vi.xxvii Pg 23
    1 Sam. xii. 3.

    And when the people had said to him, “Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man’s hand,” he called the Lord to witness, saying, “The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness.” In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: “For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;”4168

    4168


    Anf-01 ix.vi.xix Pg 13
    Isa. xxx. 1.

    In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044

    4044


    Anf-01 viii.iv.lxxix Pg 5
    Isa. xxx. 1–5.

    And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253

    2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.

    Jerusalem, rebuke thee.’2254

    2254


    Anf-02 vi.iii.i.ix Pg 19.1


    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-02 vi.iii.i.ix Pg 22.1


    Anf-02 vi.iii.i.ix Pg 36.1


    Anf-03 v.iv.iv.xxiii Pg 9
    Isa. i. 3, 4.

    So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423

    3423


    Anf-03 iv.ix.iii Pg 10
    Isa. i. 4.

    This, therefore, was God’s foresight,—that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem:  which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”1170

    1170


    Anf-03 iv.ix.xiii Pg 65
    See Isa. i. 7, 8; 4.

    So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442

    1442


    Anf-03 v.iv.iv.vi Pg 16
    Isa. i. 4.

    If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently3171

    3171 Retro.

    the Creator’s word and Spirit—that is to say, His Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance;3172

    3172 Per ejusdem substantiæ conditionem.

    for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.3173

    3173


    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 viii.iv.cxxiii Pg 4
    Deut. xxxii. 20; Isa. xlii. 19 f.

    Is God’s commendation of you honourable? and is God’s testimony seemly for His servants? You are not ashamed though you often hear these words. You do not tremble at God’s threats, for you are a people foolish and hard-hearted. ‘Therefore, behold, I will proceed to remove this people,’ saith the Lord; ‘and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.’2426

    2426


    Anf-01 viii.iv.xx Pg 7
    Deut. xxxii. 6; 20.


    Anf-02 vi.iii.i.viii Pg 30.1


    Anf-03 v.iv.v.xxxi Pg 28
    Deut. xxxii. 20, 21.

    —even with us, whose hope the Jews still entertain.4752

    4752 Gerunt: although vainly at present (“jam vana in Judæis”—Oehler); Semler conjectures “gemunt, bewail.”

    But this hope the Lord says they should not realize;4753

    4753 Gustaturos.

    Sion being left as a cottage4754

    4754 Specula, “a look-out;” σκηνή is the word in LXX.

    in a vineyard, as a lodge in a garden of cucumbers,”4755

    4755


    Anf-01 v.iii.ix Pg 14
    Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

    on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692

    692


    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 ii.ii.xv Pg 4
    Ps. lxxviii. 36, 37.

    “Let the deceitful lips become silent,”63

    63


    Anf-01 ii.ii.xv Pg 4
    Ps. lxxviii. 36, 37.

    “Let the deceitful lips become silent,”63

    63


    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 ix.iv.xvii Pg 26
    Ex. xvii. 16 (LXX.).

    For this cause, too, He suddenly removed those children belonging to the house of David, whose happy lot it was to have been born at that time, that He might send them on before into His kingdom; He, since He was Himself an infant, so arranging it that human infants should be martyrs, slain, according to the Scriptures, for the sake of Christ, who was born in Bethlehem of Judah, in the city of David.3591

    3591


    Anf-03 iv.ix.x Pg 33
    See Ex. xvii. 8–16; and comp. Col. ii. 14, 15.

    Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339

    1339


    Anf-01 viii.iv.lxiii Pg 5
    Ps. cx. 4.

    —does this not declare to you2182

    2182 Or, “to us.”

    that [He was] from of old,2183

    2183 ἄνωθεν; in Lat. vers. antiquitus, which Maranus prefers.

    and that the God and Father of all things intended Him to be begotten by a human womb? And speaking in other words, which also have been already quoted, [he says]: ‘Thy throne, O God, is for ever and ever: a sceptre of rectitude is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, even thy God, hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia from Thy garments, from the ivory palaces, whereby they made Thee glad. Kings’ daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold.2184

    2184 Literally, “garments of gold, variegated.”

    Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father; and the King shall desire thy beauty: because he is thy Lord, and thou shalt worship Him.’2185

    2185


    Anf-01 viii.iv.cxviii Pg 2
    Ps. cx. 4.

    and what this prediction means; and the prophecy of Isaiah which says, ‘His burial is taken away from the midst,’2394

    2394


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 iv.ix.ii Pg 16
    Bible:Heb.7.10 Bible:Heb.7.15 Bible:Heb.7.17">Gen. xiv. 18, Ps. cx. (cix. in. LXX.) 4; Heb. v. 10, vii. 1–3, 10, 15, 17.

    if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God?  For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.  In fact, it was after Abraham’s “four hundred and thirty years”1151

    1151


    Anf-03 iv.ix.xiv Pg 24
    See Ps. cx. (cix. in LXX.) 4; Heb. v. 5–10.

    So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.1467

    1467


    Anf-03 v.iv.vi.ix Pg 33
    Ps. cx. 4.

    relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. “After the order,” says He, “of Melchizedek.” Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, “the order of Melchizedek” will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: “Give Thy judgments, O God, to the King,” that is, to Christ who was to come as King, “and Thy righteousness unto the King’s son,”5612

    5612


    Anf-03 v.xi.viii Pg 8
    See Ps. cx. 4, and the references there.

    For that Melchizedek, he says, was a heavenly Virtue of pre-eminent grace; in that Christ acts for human beings, being made their Deprecator and Advocate:  Melchizedek does so8416

    8416 The Latin here is very careless, unless, with Routh, we suggest “et” for “eo,” and render: “and that what Christ does,” etc., “Melchizedek does,” etc.

    for heavenly angels and Virtues. For to such a degree, he says, is he better than Christ, that he is ἀπάτωρ (fatherless), ἀμήτωρ (motherless), ἀγενεαλογητον (without genealogy), of whom neither the beginning nor the end has been comprehended, nor can be comprehended.8417

    8417


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-01 vi.ii.iv Pg 5
    Dan. vii. 7, 8, also very inaccurately cited.

    Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, “The covenant is both theirs and ours.”1472

    1472 We here follow the Latin text in preference to the Greek, which reads merely, “the covenant is ours.” What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises.

    But they thus finally lost it, after Moses had already received it. For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;”1473

    1473


    Anf-01 ix.vii.xxvi Pg 5
    Dan. vii. 8, etc.

    Then, further on, in the interpretation of the vision, there was said to him: “The fourth beast shall be the fourth kingdom upon earth, which shall excel all other kingdoms, and devour the whole earth, and tread it down, and cut it in pieces. And its ten horns are ten kings which shall arise; and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time,”4666

    4666


    Anf-01 viii.viii.v Pg 3
    Ps. cxv. 5.

    ), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,”2621

    2621


    Anf-03 iv.vi.x Pg 4
    Ps. cxv. 4–8.

    By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. “To the pure all things are pure: so, likewise, all things to the impure are impure;”411

    411


    Anf-03 iv.iv.iv Pg 8
    Ps. cxv. 8. In our version, “They that make them are like unto them.” Tertullian again agrees with the LXX.

    And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!


    Anf-01 viii.ii.ix Pg 2
    [Isa. xliv. 9–20; Jer. x. 3.]

    carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.


    Anf-03 v.viii.iii Pg 4
    Let not those who seem worthy of credit, but teach strange doctrines,1082

    1082


    Anf-02 vi.iv.v.xiv Pg 192.1


    Anf-02 vi.iii.i.viii Pg 26.1


    Anf-02 vi.iv.iv.xxi Pg 58.1


    Anf-02 vi.ii.viii Pg 16.1


    Anf-01 viii.iv.cii Pg 2
    Gen. iii. 15.

    Could He not have at once created a multitude of men? <index subject1="Angels" subject2="their freedom" title="250" id="viii.iv.cii-p2.2"/><index subject1="Free-will in man and angels" title="250" id="viii.iv.cii-p2.3"/><index subject1="Man" subject2="his creation" title="250" id="viii.iv.cii-p2.4"/>But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’2338

    2338


    Anf-01 ix.vi.xli Pg 14
    Gen. iii. 15.

    And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head, as I have pointed out in the preceding book.


    Anf-01 ix.vii.xxii Pg 3
    Gen. iii. 15.

    For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, “that the law of works was established until the seed should come to whom the promise was made.”4629

    4629


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 ii.ii.x Pg 3
    Gen. xii. 1–3.

    And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47

    47


    Anf-01 ix.vi.xxii Pg 2
    Gal. iii. 5–9; Gen. xii. 3.

    For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom.


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Npnf-201 iii.vi.iv Pg 20


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


    Anf-01 viii.iv.cvi Pg 2
    Num. xxiv. 17.

    and another Scripture says, ‘Behold a man; the East is His name.’2358

    2358


    Anf-01 ix.iv.x Pg 12
    Num. xxiv. 17.

    But Matthew says that the Magi, coming from the east, exclaimed “For we have seen His star in the east, and are come to worship Him;”3383

    3383


    Npnf-201 iii.ix.vi Pg 5


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-01 ix.ii.vi Pg 11
    Isa. xlv. 5, 6, Isa. xlvi. 9.

    <index subject1="Grief, evil spirits said by Valentinus to derive their origin from" title="323" id="ix.ii.vi-p11.3"/>They further teach that the spirits of wickedness derived their origin from grief. <index subject1="Cosmocrator, the" title="323" id="ix.ii.vi-p11.4"/>Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.


    Anf-01 ix.ii.xxx Pg 9
    Ex. xx. 5; Isa. xlv. 5, 6.

    Such are the falsehoods which these people invent.


    Anf-01 ix.vii.xxxi Pg 7
    Jer. viii. 16.

    This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705

    4705


    Anf-02 vi.ii.viii Pg 31.3


    Anf-03 v.ix.xvi Pg 17
    Joel ii. 10; Ps. xcvii. 5.

    who holdeth the whole world in His hand “like a nest;”7976

    7976


    Anf-02 vi.iii.i.viii Pg 26.1


    Anf-02 vi.iii.i.viii Pg 26.1


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-01 vi.ii.xi Pg 7
    Isa. xlv. 2, 3.

    And “He shall dwell in a lofty cave of the strong rock.”1597

    1597


    Anf-02 vi.iii.iii.xii Pg 15.1


    Anf-02 vi.iv.v.iv Pg 9.1


    Anf-02 vi.iv.v.x Pg 13.1


    Anf-03 v.iv.v.xxv Pg 18
    Isa. xlv. 3, Sept.

    And again:  “Who else shall scatter the tokens of ventriloquists,4481

    4481 Ventriloquorum, Greek ἐγγαστριμύθων.

    and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?”4482

    4482


    Anf-03 v.iv.vi.vi Pg 6
    Isa. xlv. 3 (Septuagint).

    Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question—to say nothing5430

    5430 Nedum.

    of any of his religious ordinances.5431

    5431 Sacramenta.

    The Creator, on the contrary, was as well known in Himself as His ordinances were.  These, we know, were publicly instituted5432

    5432 Palam decurrentia.

    in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed,5433

    5433 Delitescebat.

    to be brought to light by and by amongst “the perfect,” when the time should come, but “pre-ordained in the counsels of God before the ages.”5434

    5434


    Anf-03 v.iv.vi.xiv Pg 33
    Isa. xlv. 3.

    Hence, then, came the exclamation, “O the depth of the riches and the wisdom of God!” For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle’s own) subsequent quotation of the self-same passage, of the prophet: “Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again?”5868

    5868


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-01 ix.vi.xxxiv Pg 52
    Isa. vi. 1; Ps. cx. 1.

    others beheld Him coming on the clouds as the Son of man;4293

    4293


    Anf-03 vi.ii.xii Pg 8
    Or, as some read, “in the cross.”

    And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”1612

    1612


    Anf-03 v.iv.vi.xi Pg 6
    Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

    Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

    5683


    Anf-01 v.xiv.vi Pg 11
    Prov. viii. 22, 23; 25.


    Anf-03 v.v.xlv Pg 3
    Prov. viii. 22, 23.

    Then that the Word was produced, “through whom all things were made, and without whom nothing was made.”6594

    6594


    Anf-01 viii.ii.xxxiv Pg 2
    Mic. v. 2.

    Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judæa.


    Anf-01 viii.iv.lxxviii Pg 2
    Mic. v. 2.

    <index subject1="Magi" title="237" id="viii.iv.lxxviii-p2.2"/>Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the Child until another revelation warn them to return into Judæa. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you,” I continued, “what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage.” Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him.2244

    2244 Text has, by “them;” but Maranus says the artifice lay in the priest’s compelling the initiated to say that Mithras himself was the initiator in the cave.

    “So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: ‘A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not.’2245

    2245


    Anf-03 iv.ix.xiii Pg 3
    Mic. v. 2; Matt. ii. 3–; 6. Tertullian’s Latin agrees rather with the Greek of St. Matthew than with the LXX.

    But if hitherto he has not been born, what “leader” was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem. But we perceive that now none of the race of Israel has remained in Bethlehem; and (so it has been) ever since the interdict was issued forbidding any one of the Jews to linger in the confines of the very district, in order that this prophetic utterance also should be perfectly fulfilled:  “Your land is desert, your cities burnt up by fire,”—that is, (he is foretelling) what will have happened to them in time of war “your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples.”1384

    1384


    Npnf-201 iii.vi.viii Pg 4


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-01 ix.ii.vi Pg 11
    Isa. xlv. 5, 6, Isa. xlvi. 9.

    <index subject1="Grief, evil spirits said by Valentinus to derive their origin from" title="323" id="ix.ii.vi-p11.3"/>They further teach that the spirits of wickedness derived their origin from grief. <index subject1="Cosmocrator, the" title="323" id="ix.ii.vi-p11.4"/>Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.


    Anf-01 ix.ii.xxx Pg 9
    Ex. xx. 5; Isa. xlv. 5, 6.

    Such are the falsehoods which these people invent.


    Anf-01 ix.vii.xxxi Pg 7
    Jer. viii. 16.

    This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705

    4705


    Anf-02 vi.ii.viii Pg 31.3


    Anf-03 v.ix.xvi Pg 17
    Joel ii. 10; Ps. xcvii. 5.

    who holdeth the whole world in His hand “like a nest;”7976

    7976


    Anf-01 ix.vi.xlii Pg 13
    Jer. v. 8.

    And Isaiah, when preaching in Judea, and reasoning with Israel, termed them “rulers of Sodom” and “people of Gomorrah;”4446

    4446


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


    Anf-02 vi.iii.ii.x Pg 12.1


    Anf-02 vi.iv.iii Pg 238.1


    Anf-02 vi.iv.iii Pg 247.1


    Anf-02 vi.iv.iv.iii Pg 15.1


    Anf-02 vi.iii.i.ix Pg 11.1


    Anf-01 ix.vi.xxvi Pg 10
    Jer. ix. 2. [A “remote dwelling-place” rather (σταθμὸν ἔσχατον according to LXX.) to square with the argument.]

    in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.4148

    4148 [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]



    Anf-01 ix.vi.xlii Pg 13
    Jer. v. 8.

    And Isaiah, when preaching in Judea, and reasoning with Israel, termed them “rulers of Sodom” and “people of Gomorrah;”4446

    4446


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


    Anf-02 vi.iii.ii.x Pg 12.1


    Anf-02 vi.iv.iii Pg 238.1


    Anf-02 vi.iv.iii Pg 247.1


    Anf-02 vi.iv.iv.iii Pg 15.1


    Anf-02 vi.iii.i.ix Pg 11.1


    Anf-01 ix.vi.xxvi Pg 10
    Jer. ix. 2. [A “remote dwelling-place” rather (σταθμὸν ἔσχατον according to LXX.) to square with the argument.]

    in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.4148

    4148 [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]



    Anf-01 ix.vi.xxiii Pg 2
    Isa. iv. 4.

    when He washed the disciplesfeet with His own hands.4125

    4125


    Anf-02 vi.iii.iii.ix Pg 7.1


    Anf-02 vi.iii.iii.ix Pg 8.1


    Anf-03 v.x.vii Pg 6
    Zech. xiii. 9.

    Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: “If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?”8261

    8261


    Anf-02 ii.iv.vii Pg 3.1


    Anf-03 v.iv.v.xviii Pg 36
    Luke vii. 26, 27, and Mal. iii. 1–; 3.

    He graciously4171

    4171 Eleganter.

    adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt4172

    4172 Scrupulum.

    which lurked in his question: “Art thou He that should come, or look we for another?”  Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”4173

    4173 *marg:


    Anf-02 vi.iv.iv.xxi Pg 58.1


    Anf-02 vi.ii.viii Pg 16.1


    Anf-01 viii.iv.cii Pg 2
    Gen. iii. 15.

    Could He not have at once created a multitude of men? <index subject1="Angels" subject2="their freedom" title="250" id="viii.iv.cii-p2.2"/><index subject1="Free-will in man and angels" title="250" id="viii.iv.cii-p2.3"/><index subject1="Man" subject2="his creation" title="250" id="viii.iv.cii-p2.4"/>But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’2338

    2338


    Anf-01 ix.vi.xli Pg 14
    Gen. iii. 15.

    And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head, as I have pointed out in the preceding book.


    Anf-01 ix.vii.xxii Pg 3
    Gen. iii. 15.

    For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, “that the law of works was established until the seed should come to whom the promise was made.”4629

    4629


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 ii.ii.x Pg 3
    Gen. xii. 1–3.

    And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47

    47


    Anf-01 ix.vi.xxii Pg 2
    Gal. iii. 5–9; Gen. xii. 3.

    For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom.


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Npnf-201 iii.vi.iv Pg 20


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


    Anf-01 viii.iv.cvi Pg 2
    Num. xxiv. 17.

    and another Scripture says, ‘Behold a man; the East is His name.’2358

    2358


    Anf-01 ix.iv.x Pg 12
    Num. xxiv. 17.

    But Matthew says that the Magi, coming from the east, exclaimed “For we have seen His star in the east, and are come to worship Him;”3383

    3383


    Npnf-201 iii.ix.vi Pg 5


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-01 ix.ii.vi Pg 11
    Isa. xlv. 5, 6, Isa. xlvi. 9.

    <index subject1="Grief, evil spirits said by Valentinus to derive their origin from" title="323" id="ix.ii.vi-p11.3"/>They further teach that the spirits of wickedness derived their origin from grief. <index subject1="Cosmocrator, the" title="323" id="ix.ii.vi-p11.4"/>Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.


    Anf-01 ix.ii.xxx Pg 9
    Ex. xx. 5; Isa. xlv. 5, 6.

    Such are the falsehoods which these people invent.


    Anf-01 ix.vii.xxxi Pg 7
    Jer. viii. 16.

    This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705

    4705


    Anf-02 vi.ii.viii Pg 31.3


    Anf-03 v.ix.xvi Pg 17
    Joel ii. 10; Ps. xcvii. 5.

    who holdeth the whole world in His hand “like a nest;”7976

    7976


    Anf-02 vi.iv.v.xiv Pg 190.1


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-03 v.iv.ii.xxi Pg 6
    Ps. ii. 3, 1, 2.

    And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

    2568 Æmulum.

    of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

    2569 Derogaretur.

    of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

    2570 Nutabat.

    Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

    2571 Census.

    but such as reposes its Christian faith in the Creator.2572

    2572 In Creatore christianizet.

    But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

    2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

    Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

    2574 Sacramenti.

    than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

    2575 Definito.

    is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

    2576 That is, “inspired.”

    and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

    2577 Nihil retractare oportebat.

    For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

    2578 [Kaye, p. 274.]



    Anf-03 v.iv.vi.iii Pg 38
    Ps. ii. 1, 2.

    in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303

    5303


    Anf-03 v.iv.v.xlii Pg 10
    Ps. ii. 1, 2.

    The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129

    5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”

    by Pilate,5130

    5130


    Anf-03 v.viii.xx Pg 6
    Ps. ii. 1, 2.

    He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399

    7399


    Npnf-201 iii.vi.iii Pg 13


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-03 v.iv.iv.xxii Pg 9
    Comp. Ps. ii. 2, 3, with Acts iv. 25–30.

    What did the apostles thereupon suffer? You answer:  Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407

    3407 Exprobrat.

    thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408

    3408


    Anf-03 v.iv.vi.iii Pg 37
    Ps. ii. 3.

    since the time when “the nations became tumultuous, and the people imagined vain counsels;” when “the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ,”5302

    5302


    Anf-03 v.iv.vi.iv Pg 40
    Ps. ii. 3; 2.

    All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359

    5359


    Anf-03 v.iv.ii.xxi Pg 6
    Ps. ii. 3, 1, 2.

    And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

    2568 Æmulum.

    of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

    2569 Derogaretur.

    of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

    2570 Nutabat.

    Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

    2571 Census.

    but such as reposes its Christian faith in the Creator.2572

    2572 In Creatore christianizet.

    But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

    2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

    Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

    2574 Sacramenti.

    than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

    2575 Definito.

    is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

    2576 That is, “inspired.”

    and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

    2577 Nihil retractare oportebat.

    For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

    2578 [Kaye, p. 274.]



    Anf-02 vi.iv.iv.xxi Pg 58.1


    Anf-02 vi.ii.viii Pg 16.1


    Anf-01 viii.iv.cii Pg 2
    Gen. iii. 15.

    Could He not have at once created a multitude of men? <index subject1="Angels" subject2="their freedom" title="250" id="viii.iv.cii-p2.2"/><index subject1="Free-will in man and angels" title="250" id="viii.iv.cii-p2.3"/><index subject1="Man" subject2="his creation" title="250" id="viii.iv.cii-p2.4"/>But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’2338

    2338


    Anf-01 ix.vi.xli Pg 14
    Gen. iii. 15.

    And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head, as I have pointed out in the preceding book.


    Anf-01 ix.vii.xxii Pg 3
    Gen. iii. 15.

    For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, “that the law of works was established until the seed should come to whom the promise was made.”4629

    4629


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 ii.ii.x Pg 3
    Gen. xii. 1–3.

    And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47

    47


    Anf-01 ix.vi.xxii Pg 2
    Gal. iii. 5–9; Gen. xii. 3.

    For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom.


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Npnf-201 iii.vi.iv Pg 20


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


    Anf-01 viii.iv.cvi Pg 2
    Num. xxiv. 17.

    and another Scripture says, ‘Behold a man; the East is His name.’2358

    2358


    Anf-01 ix.iv.x Pg 12
    Num. xxiv. 17.

    But Matthew says that the Magi, coming from the east, exclaimed “For we have seen His star in the east, and are come to worship Him;”3383

    3383


    Npnf-201 iii.ix.vi Pg 5


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-01 ix.ii.vi Pg 11
    Isa. xlv. 5, 6, Isa. xlvi. 9.

    <index subject1="Grief, evil spirits said by Valentinus to derive their origin from" title="323" id="ix.ii.vi-p11.3"/>They further teach that the spirits of wickedness derived their origin from grief. <index subject1="Cosmocrator, the" title="323" id="ix.ii.vi-p11.4"/>Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.


    Anf-01 ix.ii.xxx Pg 9
    Ex. xx. 5; Isa. xlv. 5, 6.

    Such are the falsehoods which these people invent.


    Anf-01 ix.vii.xxxi Pg 7
    Jer. viii. 16.

    This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705

    4705


    Anf-02 vi.ii.viii Pg 31.3


    Anf-03 v.ix.xvi Pg 17
    Joel ii. 10; Ps. xcvii. 5.

    who holdeth the whole world in His hand “like a nest;”7976

    7976


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iii.i.viii Pg 48.1


    Anf-03 vi.vii.xiv Pg 6
    Compare Ps. ii. 4.

    how was the evil one cut asunder,9173

    9173 i.e. with rage and disappointment.

    while Job with mighty equanimity kept scraping off9174

    9174


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Treasury of Scriptural Knowledge, Chapter 7

    VERSE 	(7) - 

    Isa 8:10; 10:6-12; 37:29; 46:10,11 Ps 2:4-6; 33:11; 76:10 Pr 21:30


    PARALLEL VERSE BIBLE

    God Rules.NET