Anf-03 v.iv.v.xv Pg 32
Deut. viii. 12–14.
In similar terms, when king Hezekiah became proud of his treasures, and gloried in them rather than in God before those who had come on an embassy from Babylon,4012 4012 Tertullian says, ex Perside.
(the Creator) breaks forth4013 4013 Insilit.
against him by the mouth of Isaiah: “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.”4014 4014
Anf-03 v.iv.v.xxxix Pg 52
Comp. Deut. viii. 12–14.
Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire5064 5064
Anf-03 v.iv.v.xv Pg 32
Deut. viii. 12–14.
In similar terms, when king Hezekiah became proud of his treasures, and gloried in them rather than in God before those who had come on an embassy from Babylon,4012 4012 Tertullian says, ex Perside.
(the Creator) breaks forth4013 4013 Insilit.
against him by the mouth of Isaiah: “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.”4014 4014
Anf-03 v.iv.v.xxxix Pg 52
Comp. Deut. viii. 12–14.
Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire5064 5064
Anf-01 ii.ii.viii Pg 4
Comp. Isa. i. 18.
than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy41 41 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel.
people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”42 42
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.v Pg 131.1
Anf-03 v.iv.v.xiv Pg 23
Isa. i. 17, 18.
To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955 3955 Jamdudum pertinent.
those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956 3956
Anf-03 v.iv.iii.xix Pg 7
Quæstiones, alluding to Isa. i. 18: δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος.
avoid contact with the wicked:2927 2927
Anf-03 v.iv.v.x Pg 9
Isa. i. 18.
In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”3768 3768
Anf-03 v.x.xii Pg 13
Isa. i. 18.
When great Babylon likewise is represented as drunk with the blood of the saints,8304 8304
Anf-03 v.iv.v.xxxvi Pg 22
Mic. vi. 8. The last clause agrees with the Septuagint: καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου Θεοῦ σου.
Now Christ is the man who tells us what is good, even the knowledge of the law. “Thou knowest,” says He, “the commandments.” “To do justly”—“Sell all that thou hast;” “to love mercy”—“Give to the poor:” “and to be ready to walk with God”—“And come,” says He, “follow me.”4937 4937 The clauses of Christ’s words, which are here adapted to Micah’s, are in every case broken with an inquit.
The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent—even from the recent assessments of Augustus, which were still probably extant at this time.4938 4938 Tunc pendentibus: i.e., at the time mentioned in the story of the blind man.
But the Jesus of Marcion (although there could be no doubt of a person’s having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial4939 4939 Notitiam.
of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”4940 4940
Anf-01 ix.iv.xxiv Pg 15
Prov. i. 7, Prov. ix. 10.
the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. <index subject1="Adam, the first" subject2="his repentance signified by the girdle which he made" title="457" id="ix.iv.xxiv-p15.3"/>For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766 3766
Anf-02 vi.iii.i.ix Pg 12.1
Anf-02 vi.iv.ii.vii Pg 7.1
Anf-02 vi.iv.ii.vii Pg 18.1
Anf-02 vi.iv.vii.xii Pg 8.1
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7.
Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.).
diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above.
and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist.
communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.
and a modest gait, and a united church, and God in all things.
