Anf-03 v.iv.v.xxi Pg 20
2 Kings iv. 42–44.
O Christ, even in Thy novelties Thou art old! Accordingly, when Peter, who had been an eye-witness of the miracle, and had compared it with the ancient precedents, and had discovered in them prophetic intimations of what should one day come to pass, answered (as the mouthpiece of them all) the Lord’s inquiry, “Whom say ye that I am?”4275 4275
Anf-03 vi.iv.xxix Pg 8
2 Kings iv. 42–44.
it has no delegated grace to avert any sense of suffering;8951 8951 i.e. in brief, its miraculous operations, as they are called, are suspended in these ways.
but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what—for God’s name’s sake—she suffers. But in days gone by, withal prayer used to call down8952 8952 Or, “inflict.”
plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God’s anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven8953 8953 See Apolog. c. 5 (Oehler).
—(prayer) which was once able to procure its fires?8954 8954
Anf-03 v.iv.v.xxi Pg 20
2 Kings iv. 42–44.
O Christ, even in Thy novelties Thou art old! Accordingly, when Peter, who had been an eye-witness of the miracle, and had compared it with the ancient precedents, and had discovered in them prophetic intimations of what should one day come to pass, answered (as the mouthpiece of them all) the Lord’s inquiry, “Whom say ye that I am?”4275 4275
Anf-03 vi.iv.xxix Pg 8
2 Kings iv. 42–44.
it has no delegated grace to avert any sense of suffering;8951 8951 i.e. in brief, its miraculous operations, as they are called, are suspended in these ways.
but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what—for God’s name’s sake—she suffers. But in days gone by, withal prayer used to call down8952 8952 Or, “inflict.”
plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God’s anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven8953 8953 See Apolog. c. 5 (Oehler).
—(prayer) which was once able to procure its fires?8954 8954
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.viii.x Pg 3
Isa. xl. 7.
Well, but Isaiah was not content to say only this; but he also declared, “All flesh shall see the salvation of God.”7353 7353
Anf-03 v.viii.lix Pg 4
Isa. xl. 7.
and in another passage, “All flesh shall see the salvation of God.”7741 7741
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.
So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-02 vi.iii.ii.iii Pg 12.1
Anf-02 vi.iii.ii.iii Pg 12.1
Anf-02 vi.iii.i.ix Pg 70.2
Anf-03 iv.ix.xiii Pg 21
See Ps. lxvii. 6 (lxvi. 7 in LXX.); lxxxv. 12 (lxxxiv. 13 in LXX.).
—of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; “and the tree,”1400 1400 “Lignum,” as before.
he says, “hath brought his fruit,”1401 1401
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.
So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-01 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. 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 cry”4704 4704
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.viii.x Pg 3
Isa. xl. 7.
Well, but Isaiah was not content to say only this; but he also declared, “All flesh shall see the salvation of God.”7353 7353
Anf-03 v.viii.lix Pg 4
Isa. xl. 7.
and in another passage, “All flesh shall see the salvation of God.”7741 7741
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
Treasury of Scriptural Knowledge, Chapter 1
VERSE (15) - Ex 23:25 De 28:1-14 2Ki 4:42-44 Ps 37:16 Pr 10:22 Hag 1:6,9
