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  • PARALLEL HISTORY BIBLE - Proverbs 18:12


    CHAPTERS: Proverbs 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     
    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

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


    ENGLISH - HISTORY - INTERNATIONAL

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

    LXX- Greek Septuagint - Proverbs 18:12

    προ 4253 συντριβης υψουται καρδια 2588 ανδρος 435 και 2532 προ 4253 δοξης 1391 ταπεινουται

    Douay Rheims Bible

    Before destruction, the
    heart of a man is exalted: and before he be glorified, it is humbled.

    King James Bible - Proverbs 18:12

    Before destruction the
    heart of man is haughty, and before honour is humility.

    World English Bible

    Before destruction the
    heart of man is proud, but before honor is humility.

    Early Church Father Links

    Npnf-102 iv.XIV.13 Pg 9, Npnf-206 v.LXXVI Pg 10

    World Wide Bible Resources


    Proverbs 18:12

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

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

    Such are the falsehoods which these people invent.


    Anf-02 vi.iii.i.viii Pg 37.1


    Anf-02 vi.iii.iii.xii Pg 20.1


    Npnf-201 iii.xii.xi Pg 25


    Anf-01 viii.iv.lxxxii Pg 2
    Ezek. iii. 17, 18, 19.

    And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275

    2275


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    Anf-03 v.iv.vi.xviii Pg 25
    Lev. x. 9.

    The command, to “sing to the Lord with psalms and hymns,”6026

    6026


    Anf-02 vi.iii.ii.ii Pg 40.1


    Anf-03 v.iv.vi.xviii Pg 27
    Isa. v. 11, 12.

    Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

    6028


    Anf-02 vi.iii.ii.ii Pg 34.1


    Anf-03 v.iv.vi.xviii Pg 24
    Amos ii. 12.

    This prohibition from drink was given also to the high priest Aaron and his sons, “when they went into the holy place.”6025

    6025


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    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-01 ix.vi.v Pg 9
    Isa. i. 8.

    And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?


    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.xxv Pg 42
    When the vintage was gathered, Isa. i. 8.

    See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable4505

    4505 Quæ competere possunt.

    for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival.  If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”4506

    4506


    Anf-03 v.iv.v.xxxi Pg 32
    Isa. i. 8.

    since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator’s dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke,4756

    4756 Semel.

    and possesses neither the Creator’s4757

    4757 This is probably the meaning of a very involved sentence: “Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus (“Creatoris”—Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?”

    course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation,4758

    4758 “By the fathers.” See above.

    and what his admonition4759

    4759 “By the prophets.” See also above.

    at the second stage? Some at first would surely decline; others afterwards must have accepted.”4760

    4760 An obscure sentence, which thus runs in the original: “Ante debent alii excusare, postea alii convenisse.”

    But now he comes to invite both parties promiscuously out of the city,4761

    4761 The Jews.

    out of the hedges,4762

    4762 The Gentiles.

    contrary to the drift4763

    4763 Speculum.

    of the parable. It is impossible for him now to condemn as scorners of his invitation4764

    4764 Fastidiosos.

    those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts4765

    4765 Portendit.

    the election of the Gentiles in their stead.  Certainly4766

    4766 Plane: This is a Marcionite position (Oehler).

    he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places.  Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things.


    Anf-03 v.iv.v.xlii Pg 32
    Isa. i. 8.

    With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151

    5151


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

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

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

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

    4292


    Anf-02 vi.iv.ix Pg 265.1


    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-02 vi.iii.i.x Pg 12.2


    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 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 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 ix.vi.xxi Pg 31
    Isa. vi. 5.

    pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086

    4086


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

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

    71


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


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

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

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

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


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

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

    8189


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvii Pg 5
    Job xiv. 4, 5. [Septuagint.]

    <index subject1="Moses" title="10" id="ii.ii.xvii-p5.2"/>Moses was called faithful in all God’s house;76

    76


    Anf-02 vi.iv.iv.xi Pg 2.1


    Anf-02 vi.iv.iii Pg 229.1


    Anf-02 vi.iv.iv.xxi Pg 51.1


    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.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.xxxiii Pg 4
    Gen. i. 3.

    and as we read in the Gospel, “All things were made by Him; and without Him was nothing made;”4245

    4245


    Anf-02 vi.iv.v.xiv Pg 17.1


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-03 v.iv.vi.xi Pg 44
    Gen. i. 3.

    And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”5721

    5721


    Anf-03 v.v.iii Pg 12
    Gen. i. 3, etc.

    but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated6161

    6161 Cognominatur: as if by way of surname, Deus Dominus.

    Lord. Then also the Scripture added the name Lord: “And the Lord God, Deus Dominus, took the man, whom He had formed;”6162

    6162


    Anf-03 v.ix.vii Pg 4
    Gen. i. 3.

    This is the perfect nativity of the Word, when He proceeds forth from Godformed7825

    7825 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585–592.]

    by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed7826

    7826 Condidit.

    me as the beginning of His ways;”7827

    7827


    Anf-03 v.ix.xii Pg 6
    Gen. i. 3.

    Immediately there appears the Word, “that true light, which lighteth man on his coming into the world,”7898

    7898


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-01 viii.iv.cxiv Pg 5
    Ps. viii. 3.

    unless I understand His method of using words,2380

    2380 Literally, “the operation of His words.” Editors have changed τῶν λόγων into τὸν λόγον or τοῦ λόγου: but there is no need of change.

    I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. <index subject1="Christians" subject2="blamed for not submitting to be circumcised" title="256" id="viii.iv.cxiv-p6.4"/><index subject1="Jews" subject2="their circumcision differs from the Christian" title="256" id="viii.iv.cxiv-p6.5"/><index subject1="Circumcision" title="256" id="viii.iv.cxiv-p6.6"/>Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: ‘Woe unto you! because you have forsaken the living fountain, and have digged for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?’2381

    2381


    Anf-01 ix.vi.xii Pg 11
    Matt. xxi. 16; Ps. viii. 3.

    —thus pointing out that what had been declared by David concerning the Son of God, was accomplished in His own person; and indicating that they were indeed ignorant of the meaning of the Scripture and the dispensation of God; but declaring that it was Himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and sucklings; wherefore also His glory has been raised above the heavens.


    Anf-02 vi.ii.iv Pg 41.1


    Anf-03 v.iv.iii.iii Pg 11
    Gen. i. 14.

    Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning.  Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent2734

    2734 Immensa.

    and endless in duration;2735

    2735 Interminabili.

    nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence.  It must therefore be accounted an eternal attribute, inbred in God,2736

    2736 Deo ingenita “Natural to,” or “inherent in.”

    and everlasting,2737

    2737 Perpetua. [Truly, a sublime Theodicy.]

    and on this account worthy of the Divine Being, putting to shame for ever2738

    2738 Suffundens jam hinc.

    the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness.


    Anf-03 v.iv.vi.vi Pg 12
    Gen. i. 14, inexactly quoted.

    it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were5436

    5436 Quodammodo.

    of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time.5437

    5437 Introductione sæculi.

    But when he does this almost at the very expiration of all the ages5438

    5438 Pæne jam totis sæculis prodactis.

    of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them.


    Anf-03 v.ix.xii Pg 10
    Gen. i. 14; 16.

    But all the rest of the created things did He in like manner make, who made the former ones—I mean the Word of God, “through whom all things were made, and without whom nothing was made.”7902

    7902


    Anf-01 viii.iv.cxxi Pg 3
    So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]

    as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414

    2414


    Anf-01 viii.iv.lv Pg 2
    Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.]

    God has given to the nations to worship as gods; and oftentimes the prophets, employing2120

    2120 Or, “misusing.”

    this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121

    2121


    Anf-01 ix.iv.vii Pg 32
    Deut. iv. 19.

    And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356

    3356


    Anf-02 iv.ii.ii.xxxv Pg 4.1


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


    Anf-01 ix.ii.xv Pg 33
    Ps. xix. 1.

    Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,2852

    2852 The text is here altogether uncertain: we have given the probable meaning.

    so that its cognate soul above may recognise [its distress], and send down to it relief.


    Anf-01 ii.ii.xxvii Pg 7
    Ps. xix. 1–3.


    Anf-01 viii.iv.lxiv Pg 8
    Ps. xix. 1–6.



    Anf-01 viii.iv.xxx Pg 3
    Ps. xix.

    And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
    rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

    2027 Literally, “And the ten horns, ten kings shall arise after them.”

    and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

    2028


    Anf-02 vi.iv.vi.xvi Pg 37.1


    Anf-01 ix.vi.xxxiv Pg 90
    Ps. xix. 6.

    they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, “The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved,”4329

    4329


    Anf-01 viii.iv.lxiv Pg 8
    Ps. xix. 1–6.



    Anf-01 viii.iv.xxx Pg 3
    Ps. xix.

    And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
    rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

    2027 Literally, “And the ten horns, ten kings shall arise after them.”

    and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

    2028


    Anf-03 v.iv.v.xi Pg 21
    Ps. xix. 5, 6.

    By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom.  He hath put a mitre round about my head, as a bride.”3830

    3830


    Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


    Npnf-201 iv.viii.xvii Pg 11


    Anf-01 viii.iv.cxxi Pg 2
    Ps. lxxii. 17.

    But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

    2413


    Anf-03 v.iv.v.xxxiv Pg 4
    Deut. xxiv. 1.

    You see, therefore, that there is a difference between the law and the gospel—between Moses and Christ?4805

    4805 A Marcionite challenge.

    To be sure there is!4806

    4806 Plane.

    But then you have rejected that other gospel which witnesses to the same verity and the same Christ.4807

    4807 St. Matthew’s Gospel.

    There, while prohibiting divorce, He has given us a solution of this special question respecting it: “Moses,” says He, “because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so”4808

    4808


    Anf-03 v.iv.v.xxxiv Pg 4
    Deut. xxiv. 1.

    You see, therefore, that there is a difference between the law and the gospel—between Moses and Christ?4805

    4805 A Marcionite challenge.

    To be sure there is!4806

    4806 Plane.

    But then you have rejected that other gospel which witnesses to the same verity and the same Christ.4807

    4807 St. Matthew’s Gospel.

    There, while prohibiting divorce, He has given us a solution of this special question respecting it: “Moses,” says He, “because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so”4808

    4808


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-01 viii.iv.lvi Pg 34
    Gen. xviii. 20–23.

    (and so on,2143

    2143 Comp. Note 2, p. 223.

    for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144

    2144


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


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-02 vi.iii.i.viii Pg 22.1


    Anf-03 v.iv.vi.xiv Pg 50
    Rom. xii. 19; quoted from Deut. xxxii. 25.

    Live peaceably with all men.”5885

    5885


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


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


    Npnf-201 iii.vi.iv Pg 7


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

    Such are the falsehoods which these people invent.


    Anf-02 vi.iii.i.viii Pg 37.1


    Anf-02 vi.iii.iii.xii Pg 20.1


    Npnf-201 iii.xii.xi Pg 25


    Anf-01 ii.ii.iv Pg 7
    Num. xvi. 33.

    Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24

    24


    Anf-01 ix.vi.xxvii Pg 14
    Num. xvi. 33.

    <index subject1="Separatists to be shunned" title="497" id="ix.vi.xxvii-p14.2"/>But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161

    4161


    Anf-01 ix.iv.xiii Pg 4
    Ps. cix. 8.

    —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469

    3469


    Anf-01 ix.iii.xxi Pg 4
    Acts i. 20, from Ps. cix. 8.

    They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?


    Anf-03 v.iii.xx Pg 5
    Ps. cix. 8; comp. with Acts i. 15–20.

    chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054

    2054 Traducem fidei.

    and the seeds of doctrine, and are every day deriving them,2055

    2055 Mutuantur “borrowing.”

    that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches.  Every sort of thing2056

    2056 Omne genus.

    must necessarily revert to its original for its classification.2057

    2057 Censeatur or, “for its origin.”

    Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring).  In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058

    2058 Communicatio pacis.

    and title of brotherhood, and bond2059

    2059


    Anf-03 v.iv.v.xxxiii Pg 23
    Jer. xvii. 10, in sense but not in letter.

    he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793

    4793


    Anf-02 vi.iv.ii.xiv Pg 3.1


    Anf-03 v.iv.vi.vii Pg 5
    Ps. vii. 9.

    From Him also shall “praise be had by every man,”5475

    5475


    Anf-02 vi.iv.vi.xii Pg 5.1


    Anf-03 iv.xi.xv Pg 7
    Ps. cxxxix. 23.

    “Why think ye evil in your hearts?”1588

    1588


    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 ii.ii.lvii Pg 4
    Prov. i. 23–31. [Often cited by this name in primitive writers.]

    “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258

    258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.


    Anf-02 vi.iii.i.ix Pg 71.1


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-01 vi.ii.ii Pg 6
    Jer. vii. 22; Zech. viii. 17.

    We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not1461

    1461


    Anf-02 vi.iii.iii.xii Pg 39.1


    Anf-01 viii.iv.xii Pg 3
    Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.]

    has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.


    Anf-03 v.iv.v.xxxi Pg 21
    Jer. vii. 26.

    This was reported to the Master of the family. Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of “the streets and lanes of the city.”4745

    4745


    Anf-01 vi.ii.iv Pg 8
    Ex. xxxii. 7; Deut. ix. 12.

    And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475

    1475


    Anf-01 ii.ii.liii Pg 2
    Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

    And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237

    237


    Anf-01 vi.ii.xiv Pg 5
    Ex. xxxii. 7; Deut. ix. 12.

    And Moses understood that they had again1645

    1645 Cod. Sin. reads, “for themselves.”

    made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646

    1646


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


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-01 v.vi.ii Pg 4
    Jer. xxiii. 15.

    <index subject1="Sheep and shepherd" title="80" id="v.vi.ii-p4.2"/>But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,891

    891


    Anf-01 v.iii.iii Pg 15
    1 Sam. viii. 7.

    And Moses declares, “For their murmuring is not against us, but against the Lord God.”656

    656


    Anf-01 ix.vi.xxxvii Pg 27
    Jer. vii. 25, etc.

    The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off.


    Anf-03 v.iv.v.xxxi Pg 20
    Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

    The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

    4744


    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 v.iv.v.xxxi Pg 20
    Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

    The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

    4744


    Anf-03 vi.iv.iii Pg 10
    Isa. xxx. 18.

    that we may obey this precept, too, in “praying for all,”8781

    8781


    Anf-01 viii.iv.lvi Pg 31
    Gen. xviii. 13, 14.

    And after a little interval: ‘And the men rose up from thence, and looked towards Sodom and Gomorrah; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.’2140

    2140


    Anf-03 v.ix.x Pg 8
    Gen. xviii. 14.

    But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for Him to do it. We must not, however, because He is able to do all things suppose that He has actually done what He has not done. But we must inquire whether He has really done it. God could, if He had liked, have furnished man with wings to fly with, just as He gave wings to kites. We must not, however, run to the conclusion that He did this because He was able to do it.  He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that He did, simply because He was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified.7874

    7874 An ironical reference to a great paradox in the Praxean heresy.

    In one sense there will be something difficult even for God—namely, that which He has not done—not because He could not, but because He would not, do it.  For with God, to be willing is to be able, and to be unwilling is to be unable; all that He has willed, however, He has both been able to accomplish, and has displayed His ability. Since, therefore, if God had wished to make Himself a Son to Himself, He had it in His power to do so; and since, if He had it in His power, He effected His purpose, you will then make good your proof of His power and His will (to do even this) when you shall have proved to us that He actually did it.


    Anf-01 viii.iv.cxxvi Pg 9
    Num. xi. 23.

    And again, in other words, it thus says: ‘But the Lord spoke unto me, Thou shalt not go over this Jordan: the Lord thy God, who goeth before thy face, He shall cut off the nations.’2447

    2447


    Anf-02 vi.iv.iii Pg 194.1


    Anf-01 viii.ix.xiii Pg 2
    Jer. ii. 19, etc. (LXX.)

    From manuscript of the writings of Justin.


    Anf-01 ix.vi.xxxviii Pg 29
    Jer. ii. 19.

    God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.4416

    4416 [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.]



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

    These are in proof.1555

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

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


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

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

    3811


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

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

    4439


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


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


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

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

    1168


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

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

    1183 Sæculi.

    or fed on this world’s1184

    1184


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

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

    1271 Orbis.

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

    1272


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

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

    3284 Apud illum, i.e., Creatorem.

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

    3285 Maledictionis.

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


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

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

    3474 Præjudicium.

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

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

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

    3477 Indulgentiæ.

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

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

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

    3479 Omne.

    O hollow pretence of a mighty promise!


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

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

    5609 Curiosius.

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

    5610 Deputans carni: a note against Docetism.

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

    5611


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

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

    8771


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

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

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

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

    3170


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

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

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

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

    4292


    Anf-02 vi.iii.i.ix Pg 71.1


    Anf-03 vi.iii.ix Pg 8
    See Ex. xv. 24, 25.

    of Moses. That tree was Christ,8623

    8623 “The Tree of Life,” “the True Vine,” etc.

    restoring, to wit, of Himself, the veins of sometime envenomed and bitter nature into the all-salutary waters of baptism. This is the water which flowed continuously down for the people from the “accompanying rock;” for if Christ is “the Rock,” without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism!  Never is Christ without water: if, that is, He is Himself baptized in water;8624

    8624


    Anf-01 v.iii.iii Pg 16
    Ex. xvi. 8.

    No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,657

    657


    Anf-03 iv.iv.iii Pg 8
    See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.



    Anf-03 v.x.iii Pg 3
    Ex. xxxii.

    Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise.  Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247

    8247


    Anf-01 ii.ii.li Pg 4
    Num. xvi.

    Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished,231

    231


    Anf-01 v.iii.iii Pg 17
    Num. xvi. 1.

    and were cast down alive into Hades. Korah also,658

    658


    Anf-01 viii.ii.lx Pg 6
    Deut. xxxii. 22.

    It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.


    Anf-01 viii.ii.lix Pg 2
    Comp. Deut. xxxii. 22.



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

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

    1857


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

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

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

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


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


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


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

    Which statement was really a presage of3997

    3997 Portendebat in.

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

    3998 Opposuit.

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

    3999 Timendum.

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

    4000 Creatori docere.

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

    4001 Ratas habet.

    the incentives of the rich4002

    4002 Divitum causas.

    —I mean, their pride, their pomp,4003

    4003 Gloriam.

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

    4004 Erit par creatoris.

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

    4005 Austerioris.

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

    4006 Aspernatorem.

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

    4007 Advocatorem.

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

    4008


    Anf-02 vi.iii.i.ix Pg 43.1


    Npnf-201 iii.xvi.iv Pg 76


    Anf-03 v.iv.v.xxiv Pg 50
    Isa. xxxv. 8, 9, Sept.

    he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462

    4462 Evacuationem.

    and subjugation of all noxious animals.  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463

    4463


    Anf-01 ix.vi.xxxiv Pg 95
    Isa. ii. 17.

    —it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.


    Anf-03 v.iv.vi.viii Pg 21
    See Isa. iii. 2, 3.

    that so it might prove true that “the law and the prophets were until John.”5548

    5548


    Anf-03 v.iv.iv.xxiii Pg 4
    Architectum, Isa. iii. 1–3, abridged.

    that is, His Holy Spirit, who builds the church, which is indeed the temple, and household and city of God. For thenceforth God’s grace failed amongst them; and “the clouds were commanded to rain no rain upon the vineyard” of Sorech; to withhold, that is, the graces of heaven, that they shed no blessing upon “the house of Israel,” which had but produced “the thorns” wherewith it had crowned the Lord, and “instead of righteousness, the cry” wherewith it had hurried Him away to the cross.3418

    3418


    Anf-03 v.iv.vi.viii Pg 21
    See Isa. iii. 2, 3.

    that so it might prove true that “the law and the prophets were until John.”5548

    5548


    Anf-03 iv.ix.xiii Pg 57
    See Isa. iii. 1; 3; and comp. Pet. ii. 4-8" id="iv.ix.xiii-p57.2" parsed="|1Cor|3|10|0|0;|Eph|2|20|2|21;|1Pet|2|4|2|8" osisRef="Bible:1Cor.3.10 Bible:Eph.2.20-Eph.2.21 Bible:1Pet.2.4-1Pet.2.8">1 Cor. iii. 10; Eph. ii. 20, 21; 1 Pet. ii. 4–8, and many similar passages.

    who builds the church, God’s temple, and the holy city, and the house of the Lord. For thenceforth God’s grace desisted (from working) among them. And “the clouds were commanded not to rain a shower upon the vineyard of Sorek,”1434

    1434


    Anf-03 v.iv.vi.vi Pg 34
    So the A.V. of Isa. iii. 3; but the Septuagint and St. Paul use the self-same term, σοφὸς ἀρχιτέκτων.

    etc. And was it not Paul himself who was there foretold, destined “to be taken away from Judah”—that is, from Judaism—for the erection of Christianity, in order “to lay that only foundation, which is Christ?”5457

    5457


    Anf-03 v.iv.v.xxvii Pg 38
    The books point to Isa. iii. 3, 4 for this; but there is only a slight similarity in the latter clause, even in the Septuagint.

    And who did this more than the lawyers?4611

    4611 Legis doctores: the νομικοί of the Gospels.

    Now, if these offended Christ, it was as belonging to Him that they offended Him.  He would have aimed no blow at the teachers of an alien law. But why is a “woe” pronounced against them for “building the sepulchres of the prophets whom their fathers had killed?”4612

    4612


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-01 ix.vi.xxi Pg 59
    Hos. i. 6–9.

    in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.”4110

    4110


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-03 v.iv.v.xvi Pg 45
    The sense rather than the words of Hos. i. 6; 9.

    —that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. “And as ye would that men should do to you, do ye also to them likewise.”4078

    4078


    Anf-01 ix.vi.xxi Pg 59
    Hos. i. 6–9.

    in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.”4110

    4110


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-03 v.iv.v.xvi Pg 45
    The sense rather than the words of Hos. i. 6; 9.

    —that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. “And as ye would that men should do to you, do ye also to them likewise.”4078

    4078


    Anf-03 v.iv.iv.xxiv Pg 36
    Isa. xlix. 18.

    Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as clouds, and as young doves, unto me”3469

    3469


    Anf-03 v.iv.v.xi Pg 25
    Isa. xlix. 18.

    This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: “Come with me from Lebanon, my spouse.”3834

    3834


    Anf-03 v.iv.v.xiii Pg 32
    Isa. xlix. 18.

    And yet again: “Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?”3934

    3934


    Npnf-201 iii.xvi.iv Pg 143


    Anf-01 v.vii.i Pg 6
    Isa. v. 26, Isa. xlix. 22.

    for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.


    Anf-01 ix.vi.xl Pg 4
    Ps. xlv. 11.

    But if thou, being obstinately hardened, dost reject the operation of His skill, and show thyself ungrateful towards Him, because thou wert created a [mere] man, by becoming thus ungrateful to God, thou hast at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, thou shalt deliver up to Him what is thine, that is, faith towards Him and subjection, thou shalt receive His handiwork, and shall be a perfect work of God.


    Anf-01 viii.iv.lxiii Pg 9
    Ps. xlv. 6–11.

    Therefore these words testify explicitly that He is witnessed to by Him who established these things,2186

    2186 The incarnation, etc.

    as deserving to be worshipped, as God and as Christ. Moreover, that the word of God speaks to those who believe in Him as being one soul, and one synagogue, and one church, as to a daughter; that it thus addresses the church which has sprung from His name and partakes of His name (for we are all called Christians), is distinctly proclaimed in like manner in the following words, which teach us also to forget [our] old ancestral customs, when they speak thus:2187

    2187 “Being so,” literally.

    ‘Hearken, O daughter, and behold, and incline thine ear; 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.’ ”


    Anf-01 ix.vi.vi Pg 10
    Ps. xlv. 16.

    Christ Himself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers.


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


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


    Npnf-201 iii.vi.iv Pg 7


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

    Such are the falsehoods which these people invent.


    Anf-02 vi.iii.i.viii Pg 37.1


    Anf-02 vi.iii.iii.xii Pg 20.1


    Npnf-201 iii.xii.xi Pg 25


    Anf-01 ii.ii.iv Pg 7
    Num. xvi. 33.

    Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24

    24


    Anf-01 ix.vi.xxvii Pg 14
    Num. xvi. 33.

    <index subject1="Separatists to be shunned" title="497" id="ix.vi.xxvii-p14.2"/>But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161

    4161


    Anf-01 ix.iv.xiii Pg 4
    Ps. cix. 8.

    —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469

    3469


    Anf-01 ix.iii.xxi Pg 4
    Acts i. 20, from Ps. cix. 8.

    They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?


    Anf-03 v.iii.xx Pg 5
    Ps. cix. 8; comp. with Acts i. 15–20.

    chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054

    2054 Traducem fidei.

    and the seeds of doctrine, and are every day deriving them,2055

    2055 Mutuantur “borrowing.”

    that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches.  Every sort of thing2056

    2056 Omne genus.

    must necessarily revert to its original for its classification.2057

    2057 Censeatur or, “for its origin.”

    Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring).  In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058

    2058 Communicatio pacis.

    and title of brotherhood, and bond2059

    2059


    Anf-03 v.iv.v.xxxiii Pg 23
    Jer. xvii. 10, in sense but not in letter.

    he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793

    4793


    Anf-02 vi.iv.ii.xiv Pg 3.1


    Anf-03 v.iv.vi.vii Pg 5
    Ps. vii. 9.

    From Him also shall “praise be had by every man,”5475

    5475


    Anf-02 vi.iv.vi.xii Pg 5.1


    Anf-03 iv.xi.xv Pg 7
    Ps. cxxxix. 23.

    “Why think ye evil in your hearts?”1588

    1588


    Anf-01 v.xvi.i Pg 8
    Eccl. ii. 25 (after LXX.); Zech. ix. 17.

    Give attention to reading,1273

    1273


    Anf-03 v.iv.vi.viii Pg 21
    See Isa. iii. 2, 3.

    that so it might prove true that “the law and the prophets were until John.”5548

    5548


    Anf-01 viii.ii.xxxv Pg 3
    Isa. ix. 6.

    which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836

    1836


    Anf-01 v.xv.iii Pg 4
    Isa. ix. 6.

    And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227

    1227


    Anf-01 viii.iv.lxxvi Pg 2
    [Isa. ix. 6, according to LXX.]

    did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235

    2235 Not in all edd.

    ], 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.’2236

    2236


    Anf-01 ix.iv.xvii Pg 17
    Isa. ix. 6 (LXX.).

    through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583

    3583


    Anf-01 ix.iv.xx Pg 16
    Isa. ix. 6.

    coming on the clouds as the Judge of all men;3679

    3679


    Anf-01 ix.vi.xxxiv Pg 64
    Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.]

    and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305

    4305


    Anf-02 vi.iii.i.v Pg 40.1


    Anf-03 iv.ix.x Pg 43
    See Isa. ix. 6.

    What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347

    1347 Lignum.

    into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348

    1348


    Anf-03 v.iv.iv.xix Pg 5
    Isa. ix. 6.

    But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359

    3359


    Anf-03 v.iv.iv.xix Pg 6
    Isa. ix. 6.

    Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord.  This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360

    3360


    Npnf-201 iii.xvi.iv Pg 50


    Anf-01 vi.ii.vi Pg 17
    Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, “For the prophet speaketh the parable of the Lord. Who shall understand,” etc.

    <index subject1="Holy Spirit" title="140" id="vi.ii.vi-p17.3"/>Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.1509

    1509 The Greek is here very elliptical and obscure: “His Spirit” is inserted above, from the Latin.

    For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”1510

    1510


    Anf-02 vi.iv.v.xiv Pg 162.1


    Anf-03 v.iv.vi.vi Pg 31
    Isa. xl. 13.

    So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself “a wise master-builder,”5454

    5454


    Anf-03 v.iv.vi.xiv Pg 34
    Isa. xl. 13, quoted (according to the Sept.) by the apostle in Rom. xi. 34, 35.

    Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words? But come now, let us see without mistake5869

    5869 Plane: ironically.

    the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.”5870

    5870


    Anf-03 v.iv.vi.xviii Pg 8
    Isa. xl. 13.

    Caught in this trap, the heretic probably changed the passage, with the view of saying that his god wished to make known to his principalities and powers the fellowship of his own mystery, of which God, who created all things, had been ignorant. But what was the use of his obtruding this ignorance of the Creator, who was a stranger to the superior god,6009

    6009 Marcion’s god, of course.

    and far enough removed from him, when even his own servants had known nothing about him? To the Creator, however, the future was well known. Then why was not that also known to Him, which had to be revealed beneath His heaven, and on His earth? From this, therefore, there arises a confirmation of what we have already laid down. For since the Creator was sure to know, some time or other, that hidden mystery of the superior god, even on the supposition that the true reading was (as Marcion has it)—“hidden from the God who created all things”—he ought then to have expressed the conclusion thus: “in order that the manifold wisdom of God might be made known to Him, and then to the principalities and powers of God, whosoever He might be, with whom the Creator was destined to share their knowledge.” So palpable is the erasure in this passage, when thus read, consistently with its own true bearing. I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)?  “He led captivity captive,” says the apostle.6010

    6010


    Anf-03 v.iv.iii.ii Pg 14
    Comp. Isa. xl. 13, 14; with Rom. xi. 34.

    With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!”2712

    2712


    Anf-02 vi.iv.vi.vi Pg 38.1


    Anf-02 vi.iv.iv.xvi Pg 13.1


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


    Anf-01 ix.vi.xxi Pg 49
    Dan. vii. 4.

    John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: “I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like unto the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength.”4101

    4101


    Anf-01 ix.iv.xx Pg 15
    Ps. lxix. 21.

    that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God,3678

    3678


    Anf-01 ix.vi.xxxiv Pg 78
    Ps. lxix. 21.

    and that He should be forsaken by His friends and those nearest to Him;4318

    4318


    Anf-03 iv.ix.x Pg 10
    Ps. lxix. 21 (lxviii. 5 in LXX.).

    “Upon my vesture they did cast (the) lot;”1321

    1321


    Anf-03 iv.ix.xiii Pg 18
    Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.).

    These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified.  Moreover, the “hands and feet,” are not “exterminated,”1397

    1397 i.e., displaced, dislocated.

    except His who is suspended on a “tree.”  Whence, again, David said that “the Lord would reign from the tree:”1398

    1398 See c. x. above.

    for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399

    1399


    Anf-01 viii.iv.lxxxii Pg 2
    Ezek. iii. 17, 18, 19.

    And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275

    2275


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    Anf-03 v.iv.vi.xviii Pg 25
    Lev. x. 9.

    The command, to “sing to the Lord with psalms and hymns,”6026

    6026


    Anf-02 vi.iii.ii.ii Pg 40.1


    Anf-03 v.iv.vi.xviii Pg 27
    Isa. v. 11, 12.

    Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

    6028


    Anf-02 vi.iii.ii.ii Pg 34.1


    Anf-03 v.iv.vi.xviii Pg 24
    Amos ii. 12.

    This prohibition from drink was given also to the high priest Aaron and his sons, “when they went into the holy place.”6025

    6025


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    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-01 ix.vi.v Pg 9
    Isa. i. 8.

    And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?


    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.xxv Pg 42
    When the vintage was gathered, Isa. i. 8.

    See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable4505

    4505 Quæ competere possunt.

    for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival.  If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”4506

    4506


    Anf-03 v.iv.v.xxxi Pg 32
    Isa. i. 8.

    since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator’s dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke,4756

    4756 Semel.

    and possesses neither the Creator’s4757

    4757 This is probably the meaning of a very involved sentence: “Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus (“Creatoris”—Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?”

    course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation,4758

    4758 “By the fathers.” See above.

    and what his admonition4759

    4759 “By the prophets.” See also above.

    at the second stage? Some at first would surely decline; others afterwards must have accepted.”4760

    4760 An obscure sentence, which thus runs in the original: “Ante debent alii excusare, postea alii convenisse.”

    But now he comes to invite both parties promiscuously out of the city,4761

    4761 The Jews.

    out of the hedges,4762

    4762 The Gentiles.

    contrary to the drift4763

    4763 Speculum.

    of the parable. It is impossible for him now to condemn as scorners of his invitation4764

    4764 Fastidiosos.

    those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts4765

    4765 Portendit.

    the election of the Gentiles in their stead.  Certainly4766

    4766 Plane: This is a Marcionite position (Oehler).

    he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places.  Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things.


    Anf-03 v.iv.v.xlii Pg 32
    Isa. i. 8.

    With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151

    5151


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

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

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

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

    4292


    Anf-02 vi.iv.ix Pg 265.1


    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-02 vi.iii.i.x Pg 12.2


    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 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 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 ix.vi.xxi Pg 31
    Isa. vi. 5.

    pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086

    4086


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

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

    71


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


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

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

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

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


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

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

    8189


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvii Pg 5
    Job xiv. 4, 5. [Septuagint.]

    <index subject1="Moses" title="10" id="ii.ii.xvii-p5.2"/>Moses was called faithful in all God’s house;76

    76


    Anf-02 vi.iv.iv.xi Pg 2.1


    Anf-02 vi.iv.iii Pg 229.1


    Anf-02 vi.iv.iv.xxi Pg 51.1


    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.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-02 vi.iv.v.v Pg 2.1


    Anf-02 vi.iv.iv.xxi Pg 42.1


    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 42.1


    Anf-02 vi.ii.viii Pg 28.1


    Anf-02 vi.iii.ii.xi Pg 41.1


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 iv.ix.viii Pg 10
    See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


    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-03 v.x.ii Pg 12
    Deut. xiii. 1.

    But also in another section,8238

    8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr.

    “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him.  Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239

    8239


    Anf-01 v.vi.iii Pg 8
    Deut. xiii. 6; 18.

    You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899

    899


    Anf-03 v.iv.v.xv Pg 51
    Isa. iii. 12.

    In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031

    4031


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-02 vi.iv.iv.xxi Pg 42.1


    Anf-02 vi.ii.viii Pg 28.1


    Anf-02 vi.iii.ii.xi Pg 41.1


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 iv.ix.viii Pg 10
    See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


    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-03 v.x.ii Pg 12
    Deut. xiii. 1.

    But also in another section,8238

    8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr.

    “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him.  Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239

    8239


    Anf-01 v.vi.iii Pg 8
    Deut. xiii. 6; 18.

    You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899

    899


    Anf-03 v.iv.v.xv Pg 51
    Isa. iii. 12.

    In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031

    4031


    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.iv.i.vi Pg 2.1


    Anf-02 vi.iv.iv.iii Pg 5.1


    Anf-02 vi.iv.i.vi Pg 2.1


    Anf-02 vi.iv.iv.iii Pg 5.1


    Anf-01 viii.ii.lxiii Pg 2
    Isa. i. 3.

    And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, “No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.”1899

    1899


    Anf-01 ix.ii.xx Pg 2
    Isa. i. 3.

    they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,”2907

    2907


    Anf-01 viii.ii.xxxvii Pg 2
    Isa. i. 3. This quotation varies only in one word from that of the LXX.

    And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”1842

    1842


    Anf-01 viii.ii.lxiii Pg 6
    Isa. i. 3.

    And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.”1903

    1903


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


    Anf-02 vi.ii.x Pg 6.1
    1580


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


    Anf-02 vi.iv.v.viii Pg 32.1


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

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

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

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

    3170


    Anf-03 v.iv.v.xxv Pg 38
    Isa. i. 3.

    nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”4501

    4501


    Anf-03 vi.vii.iv Pg 11
    Obsequii. For the sentiment, compare Isa. i. 3.

    Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord?  But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it!  Nor needs there more words on the exhibition of obedience9040

    9040 Obsequii.

    due from us to the Lord God; for the acknowledgment9041

    9041 See above, “the creatures…acknowledge their masters.”

    of God understands what is incumbent on it.  Lest, however, we seem to have inserted remarks on obedience9042

    9042 Obsequio.

    as something irrelevant, (let us remember) that obedience9043

    9043 Obsequio.

    itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure9044

    9044 “Oblectatur” Oehler reads with the mss.  The editors, as he says, have emended “Obluctatur,” which Mr. Dodgson reads.

    in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?9045

    9045 See the previous chapter.

    To whom, again, would it be doubtful that every good thing ought, because it pertains9046

    9046 See the previous chapter.

    to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation9047

    9047 See chap. i.

    on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.9048

    9048 [All our author’s instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.]



    Anf-03 v.iv.vi.xiv Pg 27
    Isa. i. 3.

    and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”5862

    5862


    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 v.iv.v.xxi Pg 36
    Isa. lvii. i.

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

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

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

    4292


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-02 vi.iii.i.viii Pg 28.1


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


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


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


    Anf-02 vi.iii.ii.xiii Pg 29.1


    Anf-03 v.iv.v.xv Pg 52
    Jer. xvii. 5.

    Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032

    4032


    Anf-03 v.iv.v.xv Pg 52
    Jer. xvii. 5.

    Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032

    4032


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

    Such are the falsehoods which these people invent.


    Anf-02 vi.iii.i.viii Pg 37.1


    Anf-02 vi.iii.iii.xii Pg 20.1


    Npnf-201 iii.xii.xi Pg 25


    Anf-01 viii.iv.lxxxii Pg 2
    Ezek. iii. 17, 18, 19.

    And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275

    2275


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    Anf-03 v.iv.vi.xviii Pg 25
    Lev. x. 9.

    The command, to “sing to the Lord with psalms and hymns,”6026

    6026


    Anf-02 vi.iii.ii.ii Pg 40.1


    Anf-03 v.iv.vi.xviii Pg 27
    Isa. v. 11, 12.

    Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

    6028


    Anf-02 vi.iii.ii.ii Pg 34.1


    Anf-03 v.iv.vi.xviii Pg 24
    Amos ii. 12.

    This prohibition from drink was given also to the high priest Aaron and his sons, “when they went into the holy place.”6025

    6025


    Anf-02 vi.iii.ii.ii Pg 42.1


    Anf-03 v.iv.v.xv Pg 45
    Amos vi. 1–6.

    Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

    4025


    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-01 ix.vi.v Pg 9
    Isa. i. 8.

    And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?


    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.xxv Pg 42
    When the vintage was gathered, Isa. i. 8.

    See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable4505

    4505 Quæ competere possunt.

    for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival.  If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”4506

    4506


    Anf-03 v.iv.v.xxxi Pg 32
    Isa. i. 8.

    since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator’s dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke,4756

    4756 Semel.

    and possesses neither the Creator’s4757

    4757 This is probably the meaning of a very involved sentence: “Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus (“Creatoris”—Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?”

    course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation,4758

    4758 “By the fathers.” See above.

    and what his admonition4759

    4759 “By the prophets.” See also above.

    at the second stage? Some at first would surely decline; others afterwards must have accepted.”4760

    4760 An obscure sentence, which thus runs in the original: “Ante debent alii excusare, postea alii convenisse.”

    But now he comes to invite both parties promiscuously out of the city,4761

    4761 The Jews.

    out of the hedges,4762

    4762 The Gentiles.

    contrary to the drift4763

    4763 Speculum.

    of the parable. It is impossible for him now to condemn as scorners of his invitation4764

    4764 Fastidiosos.

    those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts4765

    4765 Portendit.

    the election of the Gentiles in their stead.  Certainly4766

    4766 Plane: This is a Marcionite position (Oehler).

    he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places.  Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things.


    Anf-03 v.iv.v.xlii Pg 32
    Isa. i. 8.

    With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151

    5151


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

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

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

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

    4292


    Anf-02 vi.iv.ix Pg 265.1


    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-02 vi.iii.i.x Pg 12.2


    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 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 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 ix.vi.xxi Pg 31
    Isa. vi. 5.

    pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086

    4086


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

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

    71


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


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

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

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

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


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

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

    8189


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvii Pg 5
    Job xiv. 4, 5. [Septuagint.]

    <index subject1="Moses" title="10" id="ii.ii.xvii-p5.2"/>Moses was called faithful in all God’s house;76

    76


    Anf-02 vi.iv.iv.xi Pg 2.1


    Anf-02 vi.iv.iii Pg 229.1


    Anf-02 vi.iv.iv.xxi Pg 51.1


    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.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.xxxiii Pg 4
    Gen. i. 3.

    and as we read in the Gospel, “All things were made by Him; and without Him was nothing made;”4245

    4245


    Anf-02 vi.iv.v.xiv Pg 17.1


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-03 v.iv.vi.xi Pg 44
    Gen. i. 3.

    And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”5721

    5721


    Anf-03 v.v.iii Pg 12
    Gen. i. 3, etc.

    but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated6161

    6161 Cognominatur: as if by way of surname, Deus Dominus.

    Lord. Then also the Scripture added the name Lord: “And the Lord God, Deus Dominus, took the man, whom He had formed;”6162

    6162


    Anf-03 v.ix.vii Pg 4
    Gen. i. 3.

    This is the perfect nativity of the Word, when He proceeds forth from Godformed7825

    7825 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585–592.]

    by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed7826

    7826 Condidit.

    me as the beginning of His ways;”7827

    7827


    Anf-03 v.ix.xii Pg 6
    Gen. i. 3.

    Immediately there appears the Word, “that true light, which lighteth man on his coming into the world,”7898

    7898


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-01 viii.iv.cxiv Pg 5
    Ps. viii. 3.

    unless I understand His method of using words,2380

    2380 Literally, “the operation of His words.” Editors have changed τῶν λόγων into τὸν λόγον or τοῦ λόγου: but there is no need of change.

    I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. <index subject1="Christians" subject2="blamed for not submitting to be circumcised" title="256" id="viii.iv.cxiv-p6.4"/><index subject1="Jews" subject2="their circumcision differs from the Christian" title="256" id="viii.iv.cxiv-p6.5"/><index subject1="Circumcision" title="256" id="viii.iv.cxiv-p6.6"/>Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: ‘Woe unto you! because you have forsaken the living fountain, and have digged for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?’2381

    2381


    Anf-01 ix.vi.xii Pg 11
    Matt. xxi. 16; Ps. viii. 3.

    —thus pointing out that what had been declared by David concerning the Son of God, was accomplished in His own person; and indicating that they were indeed ignorant of the meaning of the Scripture and the dispensation of God; but declaring that it was Himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and sucklings; wherefore also His glory has been raised above the heavens.


    Anf-02 vi.ii.iv Pg 41.1


    Anf-03 v.iv.iii.iii Pg 11
    Gen. i. 14.

    Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning.  Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent2734

    2734 Immensa.

    and endless in duration;2735

    2735 Interminabili.

    nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence.  It must therefore be accounted an eternal attribute, inbred in God,2736

    2736 Deo ingenita “Natural to,” or “inherent in.”

    and everlasting,2737

    2737 Perpetua. [Truly, a sublime Theodicy.]

    and on this account worthy of the Divine Being, putting to shame for ever2738

    2738 Suffundens jam hinc.

    the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness.


    Anf-03 v.iv.vi.vi Pg 12
    Gen. i. 14, inexactly quoted.

    it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were5436

    5436 Quodammodo.

    of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time.5437

    5437 Introductione sæculi.

    But when he does this almost at the very expiration of all the ages5438

    5438 Pæne jam totis sæculis prodactis.

    of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them.


    Anf-03 v.ix.xii Pg 10
    Gen. i. 14; 16.

    But all the rest of the created things did He in like manner make, who made the former ones—I mean the Word of God, “through whom all things were made, and without whom nothing was made.”7902

    7902


    Anf-01 viii.iv.cxxi Pg 3
    So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]

    as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414

    2414


    Anf-01 viii.iv.lv Pg 2
    Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.]

    God has given to the nations to worship as gods; and oftentimes the prophets, employing2120

    2120 Or, “misusing.”

    this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121

    2121


    Anf-01 ix.iv.vii Pg 32
    Deut. iv. 19.

    And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356

    3356


    Anf-02 iv.ii.ii.xxxv Pg 4.1


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


    Anf-01 ix.ii.xv Pg 33
    Ps. xix. 1.

    Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,2852

    2852 The text is here altogether uncertain: we have given the probable meaning.

    so that its cognate soul above may recognise [its distress], and send down to it relief.


    Anf-01 ii.ii.xxvii Pg 7
    Ps. xix. 1–3.


    Anf-01 viii.iv.lxiv Pg 8
    Ps. xix. 1–6.



    Anf-01 viii.iv.xxx Pg 3
    Ps. xix.

    And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
    rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

    2027 Literally, “And the ten horns, ten kings shall arise after them.”

    and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

    2028


    Anf-02 vi.iv.vi.xvi Pg 37.1


    Anf-01 ix.vi.xxxiv Pg 90
    Ps. xix. 6.

    they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, “The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved,”4329

    4329


    Anf-01 viii.iv.lxiv Pg 8
    Ps. xix. 1–6.



    Anf-01 viii.iv.xxx Pg 3
    Ps. xix.

    And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
    rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

    2027 Literally, “And the ten horns, ten kings shall arise after them.”

    and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

    2028


    Anf-03 v.iv.v.xi Pg 21
    Ps. xix. 5, 6.

    By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom.  He hath put a mitre round about my head, as a bride.”3830

    3830


    Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


    Npnf-201 iv.viii.xvii Pg 11


    Anf-01 viii.iv.cxxi Pg 2
    Ps. lxxii. 17.

    But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

    2413


    Anf-03 v.iv.v.xxxiv Pg 4
    Deut. xxiv. 1.

    You see, therefore, that there is a difference between the law and the gospel—between Moses and Christ?4805

    4805 A Marcionite challenge.

    To be sure there is!4806

    4806 Plane.

    But then you have rejected that other gospel which witnesses to the same verity and the same Christ.4807

    4807 St. Matthew’s Gospel.

    There, while prohibiting divorce, He has given us a solution of this special question respecting it: “Moses,” says He, “because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so”4808

    4808


    Anf-03 v.iv.v.xxxiv Pg 4
    Deut. xxiv. 1.

    You see, therefore, that there is a difference between the law and the gospel—between Moses and Christ?4805

    4805 A Marcionite challenge.

    To be sure there is!4806

    4806 Plane.

    But then you have rejected that other gospel which witnesses to the same verity and the same Christ.4807

    4807 St. Matthew’s Gospel.

    There, while prohibiting divorce, He has given us a solution of this special question respecting it: “Moses,” says He, “because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so”4808

    4808


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-01 viii.iv.lvi Pg 34
    Gen. xviii. 20–23.

    (and so on,2143

    2143 Comp. Note 2, p. 223.

    for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144

    2144


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


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-02 vi.iii.i.viii Pg 22.1


    Anf-03 v.iv.vi.xiv Pg 50
    Rom. xii. 19; quoted from Deut. xxxii. 25.

    Live peaceably with all men.”5885

    5885


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


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


    Npnf-201 iii.vi.iv Pg 7


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

    Such are the falsehoods which these people invent.


    Anf-02 vi.iii.i.viii Pg 37.1


    Anf-02 vi.iii.iii.xii Pg 20.1


    Npnf-201 iii.xii.xi Pg 25


    Anf-01 ii.ii.iv Pg 7
    Num. xvi. 33.

    Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24

    24


    Anf-01 ix.vi.xxvii Pg 14
    Num. xvi. 33.

    <index subject1="Separatists to be shunned" title="497" id="ix.vi.xxvii-p14.2"/>But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161

    4161


    Anf-01 ix.iv.xiii Pg 4
    Ps. cix. 8.

    —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469

    3469


    Anf-01 ix.iii.xxi Pg 4
    Acts i. 20, from Ps. cix. 8.

    They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?


    Anf-03 v.iii.xx Pg 5
    Ps. cix. 8; comp. with Acts i. 15–20.

    chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054

    2054 Traducem fidei.

    and the seeds of doctrine, and are every day deriving them,2055

    2055 Mutuantur “borrowing.”

    that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches.  Every sort of thing2056

    2056 Omne genus.

    must necessarily revert to its original for its classification.2057

    2057 Censeatur or, “for its origin.”

    Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring).  In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058

    2058 Communicatio pacis.

    and title of brotherhood, and bond2059

    2059


    Anf-03 v.iv.v.xxxiii Pg 23
    Jer. xvii. 10, in sense but not in letter.

    he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793

    4793


    Anf-02 vi.iv.ii.xiv Pg 3.1


    Anf-03 v.iv.vi.vii Pg 5
    Ps. vii. 9.

    From Him also shall “praise be had by every man,”5475

    5475


    Anf-02 vi.iv.vi.xii Pg 5.1


    Anf-03 iv.xi.xv Pg 7
    Ps. cxxxix. 23.

    “Why think ye evil in your hearts?”1588

    1588


    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 ii.ii.lvii Pg 4
    Prov. i. 23–31. [Often cited by this name in primitive writers.]

    “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258

    258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.


    Anf-02 vi.iii.i.ix Pg 71.1


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-01 vi.ii.ii Pg 6
    Jer. vii. 22; Zech. viii. 17.

    We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not1461

    1461


    Anf-02 vi.iii.iii.xii Pg 39.1


    Anf-01 viii.iv.xii Pg 3
    Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.]

    has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.


    Anf-03 v.iv.v.xxxi Pg 21
    Jer. vii. 26.

    This was reported to the Master of the family. Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of “the streets and lanes of the city.”4745

    4745


    Anf-01 vi.ii.iv Pg 8
    Ex. xxxii. 7; Deut. ix. 12.

    And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475

    1475


    Anf-01 ii.ii.liii Pg 2
    Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

    And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237

    237


    Anf-01 vi.ii.xiv Pg 5
    Ex. xxxii. 7; Deut. ix. 12.

    And Moses understood that they had again1645

    1645 Cod. Sin. reads, “for themselves.”

    made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646

    1646


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


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-01 v.vi.ii Pg 4
    Jer. xxiii. 15.

    <index subject1="Sheep and shepherd" title="80" id="v.vi.ii-p4.2"/>But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,891

    891


    Anf-01 v.iii.iii Pg 15
    1 Sam. viii. 7.

    And Moses declares, “For their murmuring is not against us, but against the Lord God.”656

    656


    Anf-01 ix.vi.xxxvii Pg 27
    Jer. vii. 25, etc.

    The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off.


    Anf-03 v.iv.v.xxxi Pg 20
    Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

    The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

    4744


    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 v.iv.v.xxxi Pg 20
    Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

    The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

    4744


    Anf-03 vi.iv.iii Pg 10
    Isa. xxx. 18.

    that we may obey this precept, too, in “praying for all,”8781

    8781


    Anf-01 viii.iv.lvi Pg 31
    Gen. xviii. 13, 14.

    And after a little interval: ‘And the men rose up from thence, and looked towards Sodom and Gomorrah; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.’2140

    2140


    Anf-03 v.ix.x Pg 8
    Gen. xviii. 14.

    But if we choose to apply this principle so extravagantly and harshly in our capricious imaginations, we may then make out God to have done anything we please, on the ground that it was not impossible for Him to do it. We must not, however, because He is able to do all things suppose that He has actually done what He has not done. But we must inquire whether He has really done it. God could, if He had liked, have furnished man with wings to fly with, just as He gave wings to kites. We must not, however, run to the conclusion that He did this because He was able to do it.  He might also have extinguished Praxeas and all other heretics at once; it does not follow, however, that He did, simply because He was able. For it was necessary that there should be both kites and heretics; it was necessary also that the Father should be crucified.7874

    7874 An ironical reference to a great paradox in the Praxean heresy.

    In one sense there will be something difficult even for God—namely, that which He has not done—not because He could not, but because He would not, do it.  For with God, to be willing is to be able, and to be unwilling is to be unable; all that He has willed, however, He has both been able to accomplish, and has displayed His ability. Since, therefore, if God had wished to make Himself a Son to Himself, He had it in His power to do so; and since, if He had it in His power, He effected His purpose, you will then make good your proof of His power and His will (to do even this) when you shall have proved to us that He actually did it.


    Anf-01 viii.iv.cxxvi Pg 9
    Num. xi. 23.

    And again, in other words, it thus says: ‘But the Lord spoke unto me, Thou shalt not go over this Jordan: the Lord thy God, who goeth before thy face, He shall cut off the nations.’2447

    2447


    Anf-02 vi.iv.iii Pg 194.1


    Anf-01 viii.ix.xiii Pg 2
    Jer. ii. 19, etc. (LXX.)

    From manuscript of the writings of Justin.


    Anf-01 ix.vi.xxxviii Pg 29
    Jer. ii. 19.

    God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.4416

    4416 [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.]



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

    These are in proof.1555

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

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


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

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

    3811


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

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

    4439


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


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


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

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

    1168


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

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

    1183 Sæculi.

    or fed on this world’s1184

    1184


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

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

    1271 Orbis.

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

    1272


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

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

    3284 Apud illum, i.e., Creatorem.

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

    3285 Maledictionis.

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


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

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

    3474 Præjudicium.

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

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

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

    3477 Indulgentiæ.

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

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

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

    3479 Omne.

    O hollow pretence of a mighty promise!


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

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

    5609 Curiosius.

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

    5610 Deputans carni: a note against Docetism.

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

    5611


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

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

    8771


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

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

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

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

    3170


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

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

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

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

    4292


    Anf-02 vi.iii.i.ix Pg 71.1


    Anf-03 vi.iii.ix Pg 8
    See Ex. xv. 24, 25.

    of Moses. That tree was Christ,8623

    8623 “The Tree of Life,” “the True Vine,” etc.

    restoring, to wit, of Himself, the veins of sometime envenomed and bitter nature into the all-salutary waters of baptism. This is the water which flowed continuously down for the people from the “accompanying rock;” for if Christ is “the Rock,” without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism!  Never is Christ without water: if, that is, He is Himself baptized in water;8624

    8624


    Anf-01 v.iii.iii Pg 16
    Ex. xvi. 8.

    No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,657

    657


    Anf-03 iv.iv.iii Pg 8
    See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.



    Anf-03 v.x.iii Pg 3
    Ex. xxxii.

    Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise.  Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247

    8247


    Anf-01 ii.ii.li Pg 4
    Num. xvi.

    Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished,231

    231


    Anf-01 v.iii.iii Pg 17
    Num. xvi. 1.

    and were cast down alive into Hades. Korah also,658

    658


    Anf-01 viii.ii.lx Pg 6
    Deut. xxxii. 22.

    It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.


    Anf-01 viii.ii.lix Pg 2
    Comp. Deut. xxxii. 22.



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

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

    1857


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

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

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

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


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


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


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

    Which statement was really a presage of3997

    3997 Portendebat in.

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

    3998 Opposuit.

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

    3999 Timendum.

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

    4000 Creatori docere.

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

    4001 Ratas habet.

    the incentives of the rich4002

    4002 Divitum causas.

    —I mean, their pride, their pomp,4003

    4003 Gloriam.

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

    4004 Erit par creatoris.

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

    4005 Austerioris.

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

    4006 Aspernatorem.

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

    4007 Advocatorem.

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

    4008


    Anf-02 vi.iii.i.ix Pg 43.1


    Npnf-201 iii.xvi.iv Pg 76


    Anf-03 v.iv.v.xxiv Pg 50
    Isa. xxxv. 8, 9, Sept.

    he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462

    4462 Evacuationem.

    and subjugation of all noxious animals.  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463

    4463


    Anf-01 viii.iv.cxxii Pg 2
    Γηόρα or Γειόρα. Found in LXX., Ex. xii. 19 and Isa. xiv. 1.

    and the proselytes, but in fact they refer to us who have been illumined by Jesus. For Christ would have borne witness even to them; but now you are become twofold more the children of hell, as He said Himself.2418

    2418


    Anf-01 viii.iv.cxxiii Pg 2
    Isa. xiv. 1.

    and because the proselyte, who is circumcised that he may have access to the people, becomes like one of themselves,2424

    2424 Literally, “a native of the land.”

    while we who have been deemed worthy to be called a people are yet Gentiles, because we have not been circumcised. Besides, it is ridiculous for you to imagine that the eyes of the proselytes are to be opened while your own are not, and that you be understood as blind and deaf while they are enlightened. And it will be still more ridiculous for you, if you say that the law has been given to the nations, but you have not known it. For you would have stood in awe of God’s wrath, and would not have been lawless, wandering sons; being much afraid of hearing God always say, ‘Children in whom is no faith. And who are blind, but my servants? and deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.’2425

    2425


    Anf-01 vi.ii.xi Pg 5
    Comp. Isa. xvi. 1, 2.

    And again saith the prophet, “I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret,1595

    1595 Literally, “dark.” Cod. Sin. has, “of darkness.”

    hidden, invisible treasures, that they may know that I am the Lord God.”1596

    1596


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


    Anf-03 v.iv.v.xxxiii Pg 26
    Isa. ii. 12 (Sept).

    I can now make out why Marcion’s god was for so long an age concealed. He was, I suppose, waiting until he had learnt all these things from the Creator. He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: “The law and the prophets were until John; since that time the kingdom of God is proclaimed.”4796

    4796


    Anf-03 v.iv.vi.xvii Pg 30
    Isa. xiv. 13, 14. An inexact quotation from the Septuagint.

    This must mean the devil, whom in another passage (since such will they there have the apostle’s meaning to be) we shall recognize in the appellation the god of this world.5976

    5976


    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.iv.ii.ix Pg 12.1


    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-02 vi.iv.vi.vi Pg 39.1


    Npnf-201 iii.xvi.iv Pg 138


    Npnf-201 iii.xvi.iv Pg 139


    Anf-03 v.viii.xxii Pg 6
    Joel iii. 9–15; Dan. vii. 13, 14.

    ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

    7416


    Anf-01 ix.iv.xxi Pg 26
    Joel iii. 16; Amos i. 2.

    And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus3705

    3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above.

    says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.”3706

    3706 :16


    Npnf-201 iv.vi.iv.xlv Pg 3


    Anf-03 v.iv.vi.xvii Pg 30
    Isa. xiv. 13, 14. An inexact quotation from the Septuagint.

    This must mean the devil, whom in another passage (since such will they there have the apostle’s meaning to be) we shall recognize in the appellation the god of this world.5976

    5976


    Anf-01 viii.iv.cxxx Pg 2
    Deut. xxxii. 43.

    and I added what follows of the passage: “ ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’ And by these words He declares that we, the nations, rejoice with His people, —to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah2459

    2459 Isa. lxvi. 24.

    that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. <index subject1="Israel applied to Chirst" title="265" id="viii.iv.cxxx-p3.2"/>But in addition to these, I wish, sirs,” said I, “to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, ‘Rejoice, O ye nations, with His people,’ He allots the same inheritance to them, and does not call them by the same name;2460

    2460 The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]

    but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance.


    Anf-01 viii.ii.xli Pg 2
    Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX, or of the Hebrew, Justin charged the Jews with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.]


    Anf-01 ix.vi.x Pg 4
    Ps. xcvi. 1.

    and Esaias, “Sing unto the Lord a new hymn. His beginning (initium), His name is glorified from the height of the earth: they declare His powers in the isles.”3902

    3902


    Anf-01 viii.iv.lxxiii Pg 0


    Anf-01 viii.iv.lxxiv Pg 0


    Anf-02 vi.ii.i Pg 7.1
    Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust8421

    8421 “Offensa sententiæ pejoris;” or possibly, “the miscarriage of some,” etc.

    at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by—blind, without the Lord’s light.  From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason—nothing which He has not willed should be handled and understood by reason. All, therefore, who are ignorant of God, must necessarily be ignorant also of a thing which is His, because no treasure-house8422

    8422 Thesaurus.

    at all is accessible to strangers. And thus, voyaging all the universal course of life without the rudder of reason, they know not how to shun the hurricane which is impending over the world.8423

    8423 Sæculo. [Erasmus doubted the genuineness of this treatise, partly because of the comparative purity of its style. See Kaye, p. 42.]

    Moreover, how irrationally they behave in the practice of repentance, it will be enough briefly to show just by this one fact, that they exercise it even in the case of their good deeds. They repent of good faith, of love, of simple-heartedness, of patience, of mercy, just in proportion as any deed prompted by these feelings has fallen on thankless soil.  They execrate their own selves for having done good; and that species chiefly of repentance which is applied to the best works they fix in their heart, making it their care to remember never again to do a good turn. On repentance for evil deeds, on the contrary, they lay lighter stress. In short, they make this same (virtue) a means of sinning more readily than a means of right-doing.


    Npnf-201 iii.xvi.iv Pg 33


    Npnf-201 iii.xvi.i Pg 9


    Anf-01 viii.iv.lxxiii Pg 0


    Anf-01 viii.iv.lxxiv Pg 0


    Anf-03 v.iv.v.xv Pg 52
    Jer. xvii. 5.

    Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032

    4032


    Anf-03 v.iv.v.xv Pg 52
    Jer. xvii. 5.

    Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032

    4032


    Anf-01 ix.vi.vi Pg 4
    Isa. xii. 4.

    For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, “Ye do err, not knowing the Scriptures, nor the power of God.”3846

    3846


    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 v.iv.v.xxxi Pg 20
    Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

    The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

    4744


    Anf-02 vi.iii.i.ix Pg 61.1


    Anf-02 vi.iii.i.ix Pg 63.1


    Anf-03 iv.iv.iv Pg 5
    “Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.

    repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182

    182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.

    and all errors not according to knowledge, shall find no help from them.” But Isaiah183

    183


    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-01 ix.iv.vii Pg 3
    Gen. xix. 24.

    For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee.”3331

    3331


    Anf-01 viii.iv.cxxvii Pg 7
    Gen. xix. 24.

    and again, when it is thus said by David: ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;’2454

    2454


    Anf-01 v.xv.ii Pg 3
    Gen. xix. 24.

    And again, “And God1220

    1220 The ms. has “Lord.”

    said, Let Us make man after our image: and so God made man, after the image of God made He him.”1221

    1221


    Anf-03 v.ix.xiii Pg 8
    Gen. xix. 24.

    Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, “I have said, Ye are gods, and ye are children of the Most High;”7912

    7912


    Npnf-201 iii.vi.ii Pg 23


    Anf-01 viii.iv.lvi Pg 39
    Gen. xix. 16–25.

    And after another pause I added: “And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation, Abraham went back to his place. And when he came [to Sodom], the two angels no longer conversed with Lot, but Himself, as the Scripture makes evident; and He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: ‘The Lord rained down upon Sodom and Gomorrah sulphur and fire from the Lord out of heaven.’ ”


    Anf-01 viii.iv.cxl Pg 4
    Isa. i. 9.

    And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’2485

    2485


    Anf-01 viii.ii.liii Pg 3
    Isa. i. 9.

    For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldæan by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah1881

    1881


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

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

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

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

    4292


    Anf-03 iv.vii.i Pg 3
    [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]


    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-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-01 ix.vi.xviii Pg 18
    Isa. xlvi. 2.

    “For the fat and the fat flesh shall not take away from thee thine unrighteousness.”4022

    4022


    Anf-02 vi.ii.viii Pg 31.1


    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-02 vi.iii.i.ix Pg 70.1


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


    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-02 vi.iii.iii.iii Pg 11.1


    Anf-02 vi.iii.i.ix Pg 70.1


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


    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 v.vii.i Pg 6
    Isa. v. 26, Isa. xlix. 22.

    for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.


    Anf-03 v.iv.v.xiv Pg 27
    Isa. v. 26.

    swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959

    3959


    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-02 vi.iii.i.ix Pg 70.1


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


    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-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iv.v.xxix Pg 42
    Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

    by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

    4691 Viderit.

    what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

    4692


    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-02 vi.iii.i.ix Pg 70.1


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


    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-02 vi.iii.iii.iii Pg 11.1


    Anf-02 vi.iii.i.ix Pg 70.1


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


    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 viii.iv.cxxxv Pg 2
    Isa. xliii. 15.

    will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: ‘Jacob is my Servant, I will uphold Him; and Israel is mine Elect, my soul shall receive Him. I have given Him my Spirit; and He shall bring forth judgment to the Gentiles. He shall not cry, and His voice shall not be heard without. The bruised reed He shall not break, and the smoking flax He shall not quench, until He shall bring forth judgment to victory. He shall shine, and shall not be broken, until He set judgment on the earth. And in His name shall the Gentiles trust.’2471

    2471


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


    Anf-01 viii.iv.xxxviii Pg 0


    Anf-02 iv.ii.ii.x Pg 3.1


    Anf-01 ix.iv.xxiii Pg 19
    Ps. xlv. 17.

    For the Lord, having been born “the First-begotten of the dead,”3754

    3754


    Anf-01 viii.ix.xiii Pg 2
    Jer. ii. 19, etc. (LXX.)

    From manuscript of the writings of Justin.


    Anf-01 ix.vi.xxxviii Pg 29
    Jer. ii. 19.

    God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.4416

    4416 [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.]



    Anf-02 vi.iii.i.ix Pg 77.1


    Anf-03 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Npnf-201 iii.ix.xv Pg 33


    Npnf-201 iii.ix.xv Pg 33


    Anf-03 iv.ix.ix Pg 11
    In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

    —in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

    1257 Or, “to call him.”

    Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

    1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

    Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

    1259


    Anf-02 vi.iii.i.ix Pg 65.1


    Anf-03 iv.ix.ix Pg 11
    In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

    —in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

    1257 Or, “to call him.”

    Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

    1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

    Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

    1259


    Anf-03 v.iv.v.x Pg 10
    Mic. vii. 18, 19.

    Now, if nothing of this sort had been predicted of Christ, I should find in the Creator examples of such a benignity as would hold out to me the promise of similar affections also in the Son of whom He is the Father. I see how the Ninevites obtained forgiveness of their sins from the Creator3769

    3769


    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 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 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 ix.iv.xx Pg 15
    Ps. lxix. 21.

    that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God,3678

    3678


    Anf-01 ix.vi.xxxiv Pg 78
    Ps. lxix. 21.

    and that He should be forsaken by His friends and those nearest to Him;4318

    4318


    Anf-03 iv.ix.x Pg 10
    Ps. lxix. 21 (lxviii. 5 in LXX.).

    “Upon my vesture they did cast (the) lot;”1321

    1321


    Anf-03 iv.ix.xiii Pg 18
    Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.).

    These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified.  Moreover, the “hands and feet,” are not “exterminated,”1397

    1397 i.e., displaced, dislocated.

    except His who is suspended on a “tree.”  Whence, again, David said that “the Lord would reign from the tree:”1398

    1398 See c. x. above.

    for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399

    1399


    Anf-03 v.iv.v.xxvii Pg 38
    The books point to Isa. iii. 3, 4 for this; but there is only a slight similarity in the latter clause, even in the Septuagint.

    And who did this more than the lawyers?4611

    4611 Legis doctores: the νομικοί of the Gospels.

    Now, if these offended Christ, it was as belonging to Him that they offended Him.  He would have aimed no blow at the teachers of an alien law. But why is a “woe” pronounced against them for “building the sepulchres of the prophets whom their fathers had killed?”4612

    4612


    Anf-03 v.iv.v.xiii Pg 33
    Isa. xlix. 21.

    Will such a Christ not be (the Christ) of the prophets? And what will be the Christ of the Marcionites? Since perversion of truth is their pleasure, he could not be (the Christ) of the prophets.


    Npnf-201 iii.xvi.iv Pg 143


    Anf-01 ix.vi.v Pg 11
    Mal. iv. 1.

    Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841

    3841


    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-02 vi.iii.i.ix Pg 70.1


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


    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-02 vi.iii.iii.iii Pg 11.1


    Anf-02 vi.iii.i.ix Pg 70.1


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


    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 v.vii.i Pg 6
    Isa. v. 26, Isa. xlix. 22.

    for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.


    Anf-03 v.iv.v.xiv Pg 27
    Isa. v. 26.

    swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959

    3959


    Anf-03 v.iv.v.xxvii Pg 38
    The books point to Isa. iii. 3, 4 for this; but there is only a slight similarity in the latter clause, even in the Septuagint.

    And who did this more than the lawyers?4611

    4611 Legis doctores: the νομικοί of the Gospels.

    Now, if these offended Christ, it was as belonging to Him that they offended Him.  He would have aimed no blow at the teachers of an alien law. But why is a “woe” pronounced against them for “building the sepulchres of the prophets whom their fathers had killed?”4612

    4612


    Anf-03 v.iv.v.xiii Pg 33
    Isa. xlix. 21.

    Will such a Christ not be (the Christ) of the prophets? And what will be the Christ of the Marcionites? Since perversion of truth is their pleasure, he could not be (the Christ) of the prophets.


    Npnf-201 iii.xvi.iv Pg 143


    Anf-01 ix.vi.v Pg 11
    Mal. iv. 1.

    Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841

    3841


    Anf-01 viii.iv.lvi Pg 34
    Gen. xviii. 20–23.

    (and so on,2143

    2143 Comp. Note 2, p. 223.

    for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144

    2144


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


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-02 vi.iv.v.v Pg 2.1


    Anf-02 vi.iv.iv.xxi Pg 42.1


    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 42.1


    Anf-02 vi.ii.viii Pg 28.1


    Anf-02 vi.iii.ii.xi Pg 41.1


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 iv.ix.viii Pg 10
    See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


    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-03 v.x.ii Pg 12
    Deut. xiii. 1.

    But also in another section,8238

    8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr.

    “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him.  Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239

    8239


    Anf-01 v.vi.iii Pg 8
    Deut. xiii. 6; 18.

    You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899

    899


    Anf-03 v.iv.v.xv Pg 51
    Isa. iii. 12.

    In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031

    4031


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-02 vi.iv.iv.xxi Pg 42.1


    Anf-02 vi.ii.viii Pg 28.1


    Anf-02 vi.iii.ii.xi Pg 41.1


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-03 iv.ix.viii Pg 10
    See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.


    Anf-03 v.iv.v.xxv Pg 20
    Isa. xliv. 25, Sept.

    Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

    4483


    Anf-03 v.ix.xix Pg 10
    Isa. xliv. 25.

    of His Son?”7997

    7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

    —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

    7998


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


    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-03 v.x.ii Pg 12
    Deut. xiii. 1.

    But also in another section,8238

    8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr.

    “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him.  Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239

    8239


    Anf-01 v.vi.iii Pg 8
    Deut. xiii. 6; 18.

    You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899

    899


    Anf-03 v.iv.v.xv Pg 51
    Isa. iii. 12.

    In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031

    4031


    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.iv.i.vi Pg 2.1


    Anf-02 vi.iv.iv.iii Pg 5.1


    Anf-02 vi.iv.i.vi Pg 2.1


    Anf-02 vi.iv.iv.iii Pg 5.1


    Anf-01 viii.ii.lxiii Pg 2
    Isa. i. 3.

    And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, “No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.”1899

    1899


    Anf-01 ix.ii.xx Pg 2
    Isa. i. 3.

    they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,”2907

    2907


    Anf-01 viii.ii.xxxvii Pg 2
    Isa. i. 3. This quotation varies only in one word from that of the LXX.

    And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”1842

    1842


    Anf-01 viii.ii.lxiii Pg 6
    Isa. i. 3.

    And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.”1903

    1903


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


    Anf-02 vi.ii.x Pg 6.1
    1580


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


    Anf-02 vi.iv.v.viii Pg 32.1


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

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

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

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

    3170


    Anf-03 v.iv.v.xxv Pg 38
    Isa. i. 3.

    nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”4501

    4501


    Anf-03 vi.vii.iv Pg 11
    Obsequii. For the sentiment, compare Isa. i. 3.

    Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord?  But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it!  Nor needs there more words on the exhibition of obedience9040

    9040 Obsequii.

    due from us to the Lord God; for the acknowledgment9041

    9041 See above, “the creatures…acknowledge their masters.”

    of God understands what is incumbent on it.  Lest, however, we seem to have inserted remarks on obedience9042

    9042 Obsequio.

    as something irrelevant, (let us remember) that obedience9043

    9043 Obsequio.

    itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure9044

    9044 “Oblectatur” Oehler reads with the mss.  The editors, as he says, have emended “Obluctatur,” which Mr. Dodgson reads.

    in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?9045

    9045 See the previous chapter.

    To whom, again, would it be doubtful that every good thing ought, because it pertains9046

    9046 See the previous chapter.

    to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation9047

    9047 See chap. i.

    on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.9048

    9048 [All our author’s instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.]



    Anf-03 v.iv.vi.xiv Pg 27
    Isa. i. 3.

    and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”5862

    5862


    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 v.iv.v.xxi Pg 36
    Isa. lvii. i.

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

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

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

    4292


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 ix.ii.xxv Pg 9
    This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]


    Anf-02 vi.iii.i.viii Pg 28.1


    Anf-02 ii.iv.ix Pg 71.1


    Anf-01 viii.iv.cxvii Pg 2
    Mal. i. 10–12.

    <index subject1="Prayers" title="257" id="viii.iv.cxvii-p2.2"/>Yet even now, in your love of contention, you assert that God does not accept the sacrifices of those who dwelt then in Jerusalem, and were called Israelites; but says that He is pleased with the prayers of the individuals of that nation then dispersed, and calls their prayers sacrifices. Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God2390

    2390 Or, “God of God.”

    which He endured is brought to mind, whose name the high priests of your nation and your teachers have caused to be profaned and blasphemed over all the earth. But these filthy garments, which have been put by you on all who have become Christians by the name of Jesus, God shows shall be taken away from us, when He shall raise all men from the dead, and appoint some to be incorruptible, immortal, and free from sorrow in the everlasting and imperishable kingdom; but shall send others away to the everlasting punishment of fire. But as to you and your teachers deceiving yourselves when you interpret what the Scripture says as referring to those of your nation then in dispersion, and maintain that their prayers and sacrifices offered in every place are pure and well-pleasing, learn that you are speaking falsely, and trying by all means to cheat yourselves: for, first of all, not even now does your nation extend from the rising to the setting of the sun, but there are nations among which none of your race ever dwelt. For there is not one single race of men, whether barbarians, or Greeks, or whatever they may be called, nomads, or vagrants, or herdsmen living in tents, among whom prayers and giving of thanks are not offered through the name of the crucified Jesus.2391

    2391 [Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.]

    And then,2392

    2392 εἶτα δὲ for εἰδότες.

    as the Scriptures show, at the time when Malachi wrote this, your dispersion over all the earth, which now exists, had not taken place.


    Anf-01 viii.iv.xli Pg 4
    Mal. i. 10–12.

    [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first2061

    2061 Or, “being the first.”

    of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.


    Anf-01 viii.iv.xxviii Pg 6
    Mal. i. 10, etc.

    And by David He said, ‘A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.’2023

    2023


    Anf-01 ix.vi.xviii Pg 30
    Mal. i. 10, 11.

    —indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles.4032

    4032 [One marvels that there should be any critical difficulty here as to our author’s teaching. Creatures of bread and wine are the body and the blood; materially one thing, mystically another. See cap. xviii. 5 below.]


    Anf-02 v.ii.xiii Pg 6.2


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


    Anf-03 iv.ix.v Pg 15
    See Mal. i. as above.

    But of the spiritual sacrifices He adds, saying, “And in every place they offer clean sacrifices to my Name, saith the Lord.”1210

    1210


    Anf-03 iv.ix.v Pg 16
    See Mal. i. as above.



    Anf-03 iv.ix.v Pg 6
    See Mal. i. 10, 11, in LXX.

    Again, in the Psalms, David says: “Bring to God, ye countries of the nations”—undoubtedly because “unto every land” the preaching of the apostles had to “go out”1201

    1201


    Anf-03 v.iv.iv.xxii Pg 17
    Mal. i. 10, 11.

    —such as the ascription of glory, and blessing, and praise, and hymns. Now, inasmuch as all these things are also found amongst you, and the sign upon the forehead,3415

    3415 [Kaye remarks that traditions of practice, unlike the traditions of doctrine, may be varied according to times and circumstances. See p. 286.]

    and the sacraments of the church, and the offerings of the pure sacrifice, you ought now to burst forth, and declare that the Spirit of the Creator prophesied of your Christ.


    Anf-03 v.iv.v.i Pg 32
    Mal. i. 10, 11.

    —meaning simple prayer from a pure conscience,—it is of necessity that every change which comes as the result of innovation, introduces a diversity in those things of which the change is made, from which diversity arises also a contrariety.  For as there is nothing, after it has undergone a change, which does not become different, so there is nothing different which is not contrary.3507

    3507 To its former self.

    Of that very thing, therefore, there will be predicated a contrariety in consequence of its diversity, to which there accrued a change of condition after an innovation. He who brought about the change, the same instituted the diversity also; He who foretold the innovation, the same announced beforehand the contrariety likewise.  Why, in your interpretation, do you impute a difference in the state of things to a difference of powers? Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive”3508

    3508


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.i.ix Pg 70.1


    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-01 ix.vii.xxv Pg 3
    Prov. xxi. 1.

    And the Word also says by Solomon, “By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth.”4656

    4656


    Anf-02 v.ii.xviii Pg 6.1


    Anf-03 vi.iv.v Pg 3
    Prov. xxi. 1.

    But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age,8791

    8791 Or, “world,” sæculo.

    when the kingdom of God, which we pray may arrive, tends unto the consummation of the age?8792

    8792


    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-02 vi.iii.i.ix Pg 70.1


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


    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-02 vi.iii.iii.iii Pg 11.1


    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-01 ix.iv.vii Pg 3
    Gen. xix. 24.

    For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: “Thy throne, O God, is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee.”3331

    3331


    Anf-01 viii.iv.cxxvii Pg 7
    Gen. xix. 24.

    and again, when it is thus said by David: ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;’2454

    2454


    Anf-01 v.xv.ii Pg 3
    Gen. xix. 24.

    And again, “And God1220

    1220 The ms. has “Lord.”

    said, Let Us make man after our image: and so God made man, after the image of God made He him.”1221

    1221


    Anf-03 v.ix.xiii Pg 8
    Gen. xix. 24.

    Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, “I have said, Ye are gods, and ye are children of the Most High;”7912

    7912


    Npnf-201 iii.vi.ii Pg 23


    Anf-01 viii.iv.lvi Pg 39
    Gen. xix. 16–25.

    And after another pause I added: “And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation, Abraham went back to his place. And when he came [to Sodom], the two angels no longer conversed with Lot, but Himself, as the Scripture makes evident; and He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: ‘The Lord rained down upon Sodom and Gomorrah sulphur and fire from the Lord out of heaven.’ ”


    Anf-01 viii.iv.cxl Pg 4
    Isa. i. 9.

    And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’2485

    2485


    Anf-01 viii.ii.liii Pg 3
    Isa. i. 9.

    For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldæan by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah1881

    1881


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

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

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

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

    4292


    Anf-03 iv.vii.i Pg 3
    [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]


    Anf-01 ix.iv.xix Pg 29
    Ps. ix. 12.

    and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, “Father, forgive them, for they know not what they do,”3656

    3656


    Anf-01 ii.ii.xv Pg 7
    Ps. xii. 3–5.



    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-02 vi.iv.iv.v Pg 28.1


    Anf-02 vi.iv.vi.i Pg 10.1


    Anf-01 ii.ii.l Pg 4
    Isa. xxvi. 20.

    Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”227

    227


    Anf-03 v.viii.xxvii Pg 9
    Isa. xxvi. 20.

    we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist.  Why else did He use the expression closets, in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “Until His anger pass away,”7480

    7480


    Anf-03 v.viii.xxvii Pg 10
    Isa. xxvi. 20.

    which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.


    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.iv.ii.ix Pg 12.1


    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.vi.v Pg 11
    Mal. iv. 1.

    Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841

    3841


    Npnf-201 iii.xvi.iv Pg 141


    Anf-03 v.iv.iv.xxii Pg 7
    Isa. lii. 11.

    For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

    3405 Universæ.

    nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

    3406


    Anf-03 v.iv.vi.xviii Pg 22
    Isa. lii. 11; quoted in 2 Cor. vi. 17.

    (The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

    6023


    Npnf-201 iii.xvi.iv Pg 141


    Anf-03 v.iv.iv.xxii Pg 7
    Isa. lii. 11.

    For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

    3405 Universæ.

    nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain device