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PARALLEL HISTORY BIBLE - Isaiah 2:14
CHAPTERS: Isaiah 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66 
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και 2532 επι 1909 παν 3956 ορος 3735 και 2532 επι 1909 παντα 3956 βουνον υψηλον 5308
Douay Rheims Bible And upon all the high mountains, and upon all the elevated hills.
King James Bible - Isaiah 2:14 And upon all the high mountains, and upon all the hills that are lifted up,
World English Bible For all the high mountains, for all the hills that are lifted up,
World Wide Bible Resources
Isaiah 2:14
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.v.xxxiv Pg 14
Isa. xli. 17. Even “the sea shall be no more.”6501 6501
Anf-01 viii.iv.cxxii Pg 8
Isa. xlix. 8. What, then, is Christ’s inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.’2422 2422
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Npnf-201 iii.xii.xii Pg 49
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Anf-01 viii.iv.cxxiii Pg 6
Jer. xxxi. 27. And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’2428 2428
Anf-03 iv.ix.ii Pg 5
Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31–43. of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.1141 1141
Anf-01 viii.iv.cxxiii Pg 6
Jer. xxxi. 27. And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’2428 2428
Anf-03 iv.ix.ii Pg 5
Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31–43. of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.1141 1141
Anf-01 ix.vi.x Pg 6
Jer. xxxi. 31. in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.
Anf-01 viii.iv.xi Pg 4
Jer. xxxi. 31, 32. ). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.
Anf-01 ix.vi.xxxiv Pg 97
Jer. xxxi. 31, 32. with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;4335 4335
Anf-02 vi.iv.vi.v Pg 9.1
Anf-03 iv.ix.iii Pg 13
Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8–13. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: “And it shall be exalted,” he says, “above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob,”1173 1173
Anf-03 v.iv.v.i Pg 28
Jer. xxxi. 31, 32, with slight change. He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: “Hear me, and ye shall live; and I will make an everlasting covenant with you,” adding “the sure mercies of David,”3503 3503
Anf-02 vi.ii.xi Pg 15.2
Anf-03 vi.ii.vi Pg 13
Wisdom ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it. And Moses also says to them,1505 1505 Cod. Sin. reads, “What says the other prophet Moses unto them?” “Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.”1506 1506
Anf-03 iv.ix.i Pg 11
See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places. and that1130 1130
Anf-01 viii.iv.cxx Pg 4
Gen. xlix. 10. And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409 2409 [Note this important point. He forbears to cite the New Testament.] which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410 2410
Anf-01 viii.ii.xxxii Pg 2
Gen. xlix. 10. It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828 1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made. of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829 1829
Anf-01 v.vi.ix Pg 12
Gen. xlix. 10. have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964 964
Anf-01 viii.ii.liv Pg 2
Gen. xlix. 10. The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883 1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον. [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884 1884
Anf-01 viii.iv.lii Pg 2
[Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.] that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113 2113 Or, “in comparison of.” wine, and his teeth white like milk.’2114 2114
Anf-01 ix.vi.xi Pg 11
Gen. xlix. 10–12, LXX. For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925 3925
Anf-01 ix.vii.xxxv Pg 6
Jer. xxiii. 6, 7.
Anf-02 vi.ii.xi Pg 15.2
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-02 vi.iv.ii.xix Pg 4.1
Anf-03 v.iv.iv.v Pg 8
Joel iii. 18. but not as if one might expect “must” from the stones, or its decoction from the rocks; and also hear of “a land flowing with milk and honey,”3149 3149
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-01 viii.iv.lxxxvi Pg 5
Ps. i. 3. Again, the righteous is said to flourish like the palm-tree. God appeared from a tree to Abraham, as it is written, near the oak in Mamre. The people found seventy willows and twelve springs after crossing the Jordan.2290 2290
Anf-01 vi.ii.xi Pg 11
Ps. i. 3–6. Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601 1601 Cod. Sin. has, “what meaneth?” “Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602 1602
Anf-02 vi.iii.i.x Pg 17.1
Anf-02 vi.iv.iv.xvii Pg 19.1
Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.
Anf-03 v.iv.iii.xix Pg 17
Ps. i. 3. “He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.”2937 2937
Anf-03 vi.ii.iv Pg 11
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.” heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One1478 1478
Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.
Anf-01 ix.vii.xxxv Pg 8
Isa. xxx. 25, 26. Now “the pain of the stroke” means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: “And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father.”4753 4753
Anf-01 ix.vi.xxxiv Pg 69
Isa. xxxv. 5, 6. and that “the hands which hang down, and the feeble knees, shall be strengthened,”4310 4310
Anf-01 viii.ii.xlviii Pg 2
Isa. xxxv. 6. And that He did those things, you can learn from the Acts of Pontius Pilate. And how it was predicted by the Spirit of prophecy that He and those who hoped in Him should be slain, hear what was said by Isaiah. These are the words: “Behold now the righteous perisheth, and no man layeth it to heart; and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace: he is taken from our midst.”1868 1868
Anf-03 iv.ix.ix Pg 70
See Isa. xxxv. 4, 5, 6. and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, “on account of the works ye stoned Him not, but because He did them on the Sabbaths.”1312 1312
Anf-03 v.iv.v.xxiv Pg 52
Isa. xxxv. 3, 5, 6, Sept. When, therefore, He proclaimed the benefits of His cures, then also did He put the scorpions and the serpents under the feet of His saints—even He who had first received this power from the Father, in order to bestow it upon others and then manifested it forth conformably to the order of prophecy.4464 4464 Secundum ordinem prædicationis.
Anf-03 v.viii.xx Pg 17
Ver. 6. No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel’s own chastisements and pardons, its captivities, restorations, and at last its final dispersion. Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it.
Npnf-201 iii.xvi.iv Pg 100
Npnf-201 iii.xvi.iv Pg 92
Anf-01 viii.iv.lxix Pg 4
Isa. xxxv. 1–7. The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe on Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah’s2210 2210 The text here has ταῦτα ποιῆσαι ὁμοίως. Maranus suggests ᾽Ησαίου for ποιῆσαι; and so we have translated. words?2211 2211 Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: “He who walks in righteousness,” etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: “You shall see the King with glory.” Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i.).—Maranus. For they2212 2212 i.e., the devils. contrived that the words of righteousness be quoted also by them.2213 2213 i.e., the priests of Mithras. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: ‘Hear, ye that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. Ye shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,—the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who are become depreciated, and there is no understanding in him who hears.’2214 2214
Npnf-201 iii.xvi.iv Pg 92
Npnf-201 iii.xvi.iv Pg 102
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vii.ii.iv Pg 3
[See Grabe, apud Routh, 1. 29.] [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, “Now these things are credible to believers. And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6 ff.).”]
Anf-03 v.v.xi Pg 20
Isa. xi. 6. when the Father shall have put beneath the feet of His Son His enemies,6245 6245
Anf-02 vi.iv.v.vi Pg 12.3
Anf-03 v.v.xxxiv Pg 14
Isa. xli. 17. Even “the sea shall be no more.”6501 6501
Anf-01 viii.iv.cxxii Pg 8
Isa. xlix. 8. What, then, is Christ’s inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.’2422 2422
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Npnf-201 iii.xii.xii Pg 49
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Anf-01 viii.iv.cxxiii Pg 6
Jer. xxxi. 27. And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’2428 2428
Anf-03 iv.ix.ii Pg 5
Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31–43. of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.1141 1141
Anf-01 viii.iv.cxxiii Pg 6
Jer. xxxi. 27. And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’2428 2428
Anf-03 iv.ix.ii Pg 5
Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31–43. of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.1141 1141
Anf-01 ix.vi.x Pg 6
Jer. xxxi. 31. in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.
Anf-01 viii.iv.xi Pg 4
Jer. xxxi. 31, 32. ). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.
Anf-01 ix.vi.xxxiv Pg 97
Jer. xxxi. 31, 32. with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;4335 4335
Anf-02 vi.iv.vi.v Pg 9.1
Anf-03 iv.ix.iii Pg 13
Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8–13. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: “And it shall be exalted,” he says, “above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob,”1173 1173
Anf-03 v.iv.v.i Pg 28
Jer. xxxi. 31, 32, with slight change. He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: “Hear me, and ye shall live; and I will make an everlasting covenant with you,” adding “the sure mercies of David,”3503 3503
Anf-02 vi.ii.xi Pg 15.2
Anf-03 vi.ii.vi Pg 13
Wisdom ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it. And Moses also says to them,1505 1505 Cod. Sin. reads, “What says the other prophet Moses unto them?” “Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.”1506 1506
Anf-03 iv.ix.i Pg 11
See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places. and that1130 1130
Anf-01 viii.iv.cxx Pg 4
Gen. xlix. 10. And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409 2409 [Note this important point. He forbears to cite the New Testament.] which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410 2410
Anf-01 viii.ii.xxxii Pg 2
Gen. xlix. 10. It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828 1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made. of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829 1829
Anf-01 v.vi.ix Pg 12
Gen. xlix. 10. have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964 964
Anf-01 viii.ii.liv Pg 2
Gen. xlix. 10. The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883 1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον. [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884 1884
Anf-01 viii.iv.lii Pg 2
[Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.] that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113 2113 Or, “in comparison of.” wine, and his teeth white like milk.’2114 2114
Anf-01 ix.vi.xi Pg 11
Gen. xlix. 10–12, LXX. For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925 3925
Anf-01 ix.vii.xxxv Pg 6
Jer. xxiii. 6, 7.
Anf-02 vi.ii.xi Pg 15.2
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-02 vi.iv.ii.xix Pg 4.1
Anf-03 v.iv.iv.v Pg 8
Joel iii. 18. but not as if one might expect “must” from the stones, or its decoction from the rocks; and also hear of “a land flowing with milk and honey,”3149 3149
Anf-01 ix.vii.xxxv Pg 8
Isa. xxx. 25, 26. Now “the pain of the stroke” means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: “And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father.”4753 4753
Anf-01 ix.vi.xxxiv Pg 69
Isa. xxxv. 5, 6. and that “the hands which hang down, and the feeble knees, shall be strengthened,”4310 4310
Anf-01 viii.ii.xlviii Pg 2
Isa. xxxv. 6. And that He did those things, you can learn from the Acts of Pontius Pilate. And how it was predicted by the Spirit of prophecy that He and those who hoped in Him should be slain, hear what was said by Isaiah. These are the words: “Behold now the righteous perisheth, and no man layeth it to heart; and just men are taken away, and no man considereth. From the presence of wickedness is the righteous man taken, and his burial shall be in peace: he is taken from our midst.”1868 1868
Anf-03 iv.ix.ix Pg 70
See Isa. xxxv. 4, 5, 6. and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, “on account of the works ye stoned Him not, but because He did them on the Sabbaths.”1312 1312
Anf-03 v.iv.v.xxiv Pg 52
Isa. xxxv. 3, 5, 6, Sept. When, therefore, He proclaimed the benefits of His cures, then also did He put the scorpions and the serpents under the feet of His saints—even He who had first received this power from the Father, in order to bestow it upon others and then manifested it forth conformably to the order of prophecy.4464 4464 Secundum ordinem prædicationis.
Anf-03 v.viii.xx Pg 17
Ver. 6. No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases which were healed by the Lord; but still they were all fulfilled literally: thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification, and free from all allegorical obscurity; as when we hear of the downfall of nations and cities, of Tyre and Egypt, and Babylon and Edom, and the navy of Carthage; also when they foretell Israel’s own chastisements and pardons, its captivities, restorations, and at last its final dispersion. Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, then, (we find that) the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it.
Npnf-201 iii.xvi.iv Pg 100
Npnf-201 iii.xvi.iv Pg 92
Anf-01 viii.iv.lxix Pg 4
Isa. xxxv. 1–7. The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe on Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah’s2210 2210 The text here has ταῦτα ποιῆσαι ὁμοίως. Maranus suggests ᾽Ησαίου for ποιῆσαι; and so we have translated. words?2211 2211 Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: “He who walks in righteousness,” etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: “You shall see the King with glory.” Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i.).—Maranus. For they2212 2212 i.e., the devils. contrived that the words of righteousness be quoted also by them.2213 2213 i.e., the priests of Mithras. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: ‘Hear, ye that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. Ye shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,—the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who are become depreciated, and there is no understanding in him who hears.’2214 2214
Npnf-201 iii.xvi.iv Pg 92
Npnf-201 iii.xvi.iv Pg 102
Anf-03 v.v.xxxiv Pg 14
Isa. xli. 17. Even “the sea shall be no more.”6501 6501
Anf-03 v.iv.iv.v Pg 10
Isa. xli. 18, 19, inexactly quoted. In like manner, when, foretelling the conversion of the Gentiles, He says, “The beasts of the field shall honour me, the dragons and the owls,” He surely never meant to derive3151 3151 Relaturus. His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt,3152 3152 Hæreticorum apostolus. We have already referred to Marcion’s acceptance of St. Paul’s epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles,” in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;3153 3153
Anf-01 ix.vi.xxxiv Pg 99
Isa. xliii. 19–21. —plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,4337 4337
Anf-03 v.iv.v.i Pg 25
Isa. xliii. 18, 19. So by Jeremiah: “Break up for yourselves new pastures,3500 3500 Novate novamen novum. Agricultural words. and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”3501 3501
Anf-03 v.iv.vi.ii Pg 5
Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17. to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”5239 5239
Anf-03 v.iv.vi.xix Pg 40
Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17. commanded men “to break up fresh ground for themselves,”6095 6095
Anf-03 v.iv.ii.xx Pg 9
Isa. xliii. 19. And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.”2560 2560
Anf-03 v.iv.v.xi Pg 31
His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17. does He not advert to a new state of things? We have generally been of opinion3840 3840 Olim statuimus. that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only3841 3841 Ille. does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition3842 3842 Novitas. of the gospel from the old state3843 3843 Vetustas. of the law, He proved that that3844 3844 That is, “the oldness of the law.” from which He was separating His own3845 3845 That is, “the newness of the gospel.” ought not to have been branded3846 3846 Notandam. as a separation3847 3847 Separatione. The more general reading is separationem. of things which were alien to each other; for nobody ever unites his own things with things that are alien to them,3848 3848 Alienis: i.e., “things not his own.” in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification,3849 3849 Amplitudinem. by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances3850 3850 Provehitur, “is developed.” from the law—a different thing3851 3851 Aliud. from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).3852 3852
Anf-03 v.iv.vi.xii Pg 29
Isa. xliii. 19. When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood”5767 5767
Anf-02 vi.iv.vi.vi Pg 32.1
Anf-03 v.iv.v.xiii Pg 19
Isa. xliii. 20. ); as if they were to be gems to shed lustre upon the church’s sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, and placed in the sanctuary of His covenant. What equally good defence of such a number has Marcion’s Christ to show? It is impossible that anything can be shown to have been done by him unconnectedly,3921 3921 Simpliciter: i.e., simply or without relation to any types or prophecies. which cannot be shown to have been done by my Christ in connection (with preceding types).3922 3922 Non simpliciter. To him will appertain the event3923 3923 Res. in whom is discovered the preparation for the same.3924 3924 Rei præparatura. Again, He changes the name of Simon to Peter,3925 3925
Anf-02 vi.iii.i.ix Pg 45.1
Anf-03 v.iv.v.xiv Pg 32
Ps. cxxvi. 5. Moreover, laughter is as much an accessory to the exulting and glad, as weeping is to the sorrowful and grieving. Therefore the Creator, in foretelling matters for laughter and tears, was the first who said that those who mourned should laugh. Accordingly, He who began (His course) with consolation for the poor, and the humble, and the hungry, and the weeping, was at once eager3964 3964 Gestivit. to represent Himself as Him whom He had pointed out by the mouth of Isaiah: “The Spirit of the Lord is upon me, because He hath anointed me to preach good tidings unto the poor.”3965 3965
Anf-03 v.iv.v.xv Pg 48
Ps. cxxvi. 5. so does it run in the Gospel: They who sow in laughter, that is, in joy, shall reap in tears. These principles did the Creator lay down of old; and Christ has renewed them, by simply bringing them into prominent view,4028 4028 Distinguendo. not by making any change in them. “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.”4029 4029
Anf-03 v.iv.v.xxxix Pg 54
Hosea xii. 4. One reading of the LXX. is, ἐν τῳ οἴκῳ μου εὕρεσάν με. “But at night He went out to the Mount of Olives.” For thus had Zechariah pointed out: “And His feet shall stand in that day on the Mount of Olives.”5066 5066
Anf-01 v.iv.x Pg 8
Zech. xii. 10. These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”802 802
Anf-01 v.vii.iii Pg 12
Zech. xii. 10. For incorporeal beings have neither form nor figure, nor the aspect1000 1000
Anf-01 ix.vi.xxxiv Pg 54
Zech. xii. 10. indicated His [second] advent, concerning which He Himself says, “Thinkest thou that when the Son of man cometh, He shall find faith on the earth?”4295 4295
Anf-03 iv.ix.xiv Pg 15
See Zech. xii. 10; 12 (where the LXX., as we have it, differs widely from our Eng. ver. in ver. 10); Rev. i. 7. of course because in days bygone they did not know Him when conditioned in the humility of human estate. Jeremiah says: “He is a human being, and who will learn to know Him?”1458 1458
Anf-03 v.iv.iv.vii Pg 17
Zech. xii. 10; 12. because, no doubt, they once refused to acknowledge Him in the lowliness of His human condition. He is even a man, says Jeremiah, and who shall recognise Him. Therefore, asks Isaiah, “who shall declare His generation?”3195 3195
Anf-03 v.viii.xxii Pg 16
Zech. xii. 10; comp. John xix. 37. No one has as yet fallen in with Elias;7426 7426 Mal. iv. 5. no one has as yet escaped from Antichrist;7427 7427
Anf-03 v.viii.xxvi Pg 7
Zech. xii. 10. If indeed it will be thought that both these passages were pronounced simply of the element earth, how can it be consistent that it should shake and melt at the presence of the Lord, at whose royal dignity it before exulted? So again in Isaiah, “Ye shall eat the good of the land,”7466 7466
Anf-03 v.viii.li Pg 7
Zech. xii. 10; John xix. 37; Rev. i. 7. Designated, as He is, “the Mediator7665 7665
Anf-01 vi.ii.xiv Pg 11
Isa. xlii. 6, 7. Ye perceive,1651 1651 Cod. Sin. has, “we know.” then, whence we have been redeemed. And again, the prophet says, “Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee.”1652 1652
Anf-01 viii.iv.xxvi Pg 2
Isa. xlii. 6, 7. And again: ‘Lift up a standard2014 2014 συσσεισμόν, “a shaking,” is the original reading; but LXX has σύσσημον, a standard or signal, and this most edd. adopt. for the people; for, lo, the Lord has made it heard unto the end of the earth. Say ye to the daughters of Zion, Behold, thy Saviour has come; having His reward, and His work before His face: and He shall call it a holy nation, redeemed by the Lord. And thou shalt be called a city sought out, and not forsaken. Who is this that cometh from Edom? in red garments from Bosor? This that is beautiful in apparel, going up with great strength? I speak righteousness, and the judgment of salvation. Why are Thy garments red, and Thine apparel as from the trodden wine-press? Thou art full of the trodden grape. I have trodden the wine-press all alone, and of the people there is no man with Me; and I have trampled them in fury, and crushed them to the ground, and spilled their blood on the earth. For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.’ ”2015 2015
Anf-03 iv.ix.xii Pg 5
Isa. xlii. 6, 7, comp. lxi. 1; Luke iv. 14–18. —of ignorance, to wit. And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.1382 1382
Anf-03 v.iv.iv.xx Pg 7
Isa. xlii. 6, 7. If these things are accomplished through Christ, they would not have been designed in prophecy for any other than Him through whom they have their accomplishment. In another passage He also says: “Behold, I have set Him as a testimony to the nations, a prince and commander to the nations; nations which know Thee not shall invoke Thee, and peoples shall run together unto Thee.”3376 3376
Anf-01 ix.iv.xviii Pg 2
Isa. xi. 2. as I have already said. And again: “The Spirit of the Lord is upon Me, because He hath anointed Me.”3615 3615
Anf-01 ix.iv.xviii Pg 14
Isa. xi. 2. This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.3625 3625
Anf-02 vi.iv.v.xv Pg 11.2
Anf-03 iv.ix.ix Pg 63
See Isa. xi. 1, 2, especially in LXX. For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.1306 1306
Anf-03 v.iv.iv.xvii Pg 11
Isa. xi. 1, 2. Now to no man, except Christ, would the diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination3335 3335 Intentionem. of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;3336 3336
Anf-03 v.iv.vi.xvii Pg 16
Isa. xi. 2. He likewise will grant “the enlightenment of the eyes of the understanding,”5962 5962
Anf-01 viii.iv.cxxiii Pg 13
Isa. xlii. 1–4. As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.”
Anf-01 viii.iv.cxxxv Pg 3
Isa. xlii. 1–4. Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: ‘And I will bring forth,’ He says, ‘the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’2472 2472
Anf-03 v.ix.xi Pg 9
Isa. xlii. 1. Hear also what He says to the Son: “Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.”7882 7882
Anf-03 v.viii.xliv Pg 8
Ps. cvii. 16. —a life which thenceforth has been and will be ours. Lastly, it is to be manifested in the body. When? After death. How? By rising in our body, as Christ also rose in His. But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord’s life abounded, the most provident wisdom of the apostle inserts this purpose: “For we which live are alway delivered unto death for Jesus’ sake, that His life may be manifested in our mortal body.”7578 7578
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 ix.vi.v Pg 4
Isa. xxvii. 6. The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also.
Anf-01 ix.vi.xxxiv Pg 52
Isa. vi. 1; Ps. cx. 1. others beheld Him coming on the clouds as the Son of man;4293 4293
Anf-03 vi.ii.xii Pg 8
Or, as some read, “in the cross.” And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”1612 1612
Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37. Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683 5683
Anf-01 ii.ii.viii Pg 4
Comp. Isa. i. 18. than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy41 41 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel. people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”42 42
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.v Pg 131.1
Anf-03 v.iv.v.xiv Pg 23
Isa. i. 17, 18. To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955 3955 Jamdudum pertinent. those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956 3956
Anf-03 v.iv.iii.xix Pg 7
Quæstiones, alluding to Isa. i. 18: δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. avoid contact with the wicked:2927 2927
Anf-03 v.iv.v.x Pg 9
Isa. i. 18. In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”3768 3768
Anf-03 v.x.xii Pg 13
Isa. i. 18. When great Babylon likewise is represented as drunk with the blood of the saints,8304 8304
Anf-01 ix.vi.xviii Pg 17
Isa. xliii. 23, 24. He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021 4021
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-03 iv.ix.xiii Pg 53
Oehler refers to Hos. vi. 1; add 2 (ad init.). —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin1430 1430
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-02 vi.iv.v.xiv Pg 203.1
Npnf-201 iii.xvi.iv Pg 178
Anf-01 ii.ii.lvi Pg 5
Prov. iii. 12; Heb. xii. 6. “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”251 251
Anf-02 vi.iii.i.ix Pg 26.1
Anf-02 vi.iv.i.v Pg 24.1
Anf-02 vi.iv.ii.ii Pg 2.1
Anf-03 vi.vii.xi Pg 4
Prov. iii. 11, 12; Heb. xii. 5, 6; Rev. iii. 19. O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. Of that duty great is the reward—namely, happiness. For whom but the patient has the Lord called happy, in saying, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens?”9126 9126
Npnf-201 iii.xvi.iv Pg 98
Npnf-201 iii.vi.ii Pg 38
Anf-01 viii.iv.l Pg 6
Isa. xl. 1–17.
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-01 viii.ii.liii Pg 2
Isa. liv. 1. For all the Gentiles were “desolate” of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: “Except the Lord had left us a seed, we should have been as Sodom and Gomorrah.”1880 1880
Anf-01 ix.ii.xi Pg 15
Isa. liv. 1; Gal. iv. 27. For in reference to these points, and others of a like nature, the apostle 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!”2798 2798
Anf-02 vi.ii.i Pg 30.1
Anf-02 vi.iv.ii.vi Pg 10.1
Anf-01 ix.vii.xxxv Pg 21
Isa. liv. 11–14. And yet again does he say the same thing: “Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”4764 4764
Npnf-201 iii.xvi.iv Pg 157
Npnf-201 iii.xvi.iv Pg 136
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 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 iv.ix.iii Pg 27
See Hos. i. 10; 1 Pet. ii. 10. by accepting the new law above mentioned, and the new circumcision before foretold.
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-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 |
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