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PARALLEL HISTORY BIBLE - Job 13:24
CHAPTERS: Job 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 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
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LXX- Greek Septuagint - Job 13:24 δια 1223 2203 τι 5100 2444 απ 575 ' εμου 1700 κρυπτη ηγησαι δε 1161 με 3165 υπεναντιον 5227 σοι 4671 4674
Douay Rheims Bible Why hidest thou thy face, and thinkest me thy enemy?
King James Bible - Job 13:24 Wherefore hidest thou thy face, and holdest me for thine enemy?
World English Bible Why hide you your face, and hold me for your enemy?
World Wide Bible Resources
Job 13:24
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.xvii Pg 4
Job i. 1. But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.”75 75
Anf-02 vi.iv.iv.xvi Pg 7.1
Anf-02 vi.iv.vii.xii Pg 66.1
Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii. —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier9171 9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172 9172
Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii. —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier9171 9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172 9172
Anf-02 vi.iv.iv.xxi Pg 30.1
Anf-01 viii.iv.cxxiii Pg 4
Deut. xxxii. 20; Isa. xlii. 19 f. Is God’s commendation of you honourable? and is God’s testimony seemly for His servants? You are not ashamed though you often hear these words. You do not tremble at God’s threats, for you are a people foolish and hard-hearted. ‘Therefore, behold, I will proceed to remove this people,’ saith the Lord; ‘and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.’2426 2426
Anf-01 viii.iv.xx Pg 7
Deut. xxxii. 6; 20.
Anf-02 vi.iii.i.viii Pg 30.1
Anf-03 v.iv.v.xxxi Pg 28
Deut. xxxii. 20, 21. —even with us, whose hope the Jews still entertain.4752 4752 Gerunt: although vainly at present (“jam vana in Judæis”—Oehler); Semler conjectures “gemunt, bewail.” But this hope the Lord says they should not realize;4753 4753 Gustaturos. “Sion being left as a cottage4754 4754 Specula, “a look-out;” σκηνή is the word in LXX. in a vineyard, as a lodge in a garden of cucumbers,”4755 4755 142:1 *titles
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-03 v.iv.v.xxxiii Pg 24
Jer. xx. 12. When He strikes at pride in the words: “That which is highly esteemed among men is abomination in the sight of God,”4794 4794
Anf-03 v.x.vii Pg 6
Zech. xiii. 9. Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: “If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?”8261 8261
Anf-02 vi.iv.v.xiv Pg 6.1
Anf-03 v.iv.vi.vi Pg 48
Ps. cxviii. 8. and the same thing is said about glorying (in princes).5471 5471
Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9. Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033 4033 Nedum benedictionem. It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034 4034 Non pertinuissent ad. to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.
Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9. Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033 4033 Nedum benedictionem. It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034 4034 Non pertinuissent ad. to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.
Anf-03 v.iv.v.xxvii Pg 26
Ps. cxviii. 9. and pronounces him to be altogether wretched who places his confidence in man. But whoever4599 4599 Quodsiquis. aims at high position, because he would glory in the officious attentions4600 4600 Officiis. of other people, (in every such case,) inasmuch as He forbade such attentions (in the shape) of placing hope and confidence in man, He at the same time4601 4601 Idem. censured all who were ambitious of high positions. He also inveighs against the doctors of the law themselves, because they were “lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own;”4602 4602
Anf-03 v.iv.vi.vi Pg 49
Ps. cxviii. 9.
Anf-03 v.iv.vi.xiv Pg 41
Ps. cxviii. 9. “Patient in tribulation.”5876 5876
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
Npnf-201 iii.xv.ix Pg 24
Npnf-201 iv.vi.i.xxxviii Pg 12
Anf-02 vi.iv.ii.xiii Pg 12.1
Anf-02 vi.iv.iii Pg 198.1
Anf-02 vi.iv.ix Pg 176.1
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-01 ix.iv.xi Pg 7
Ps. lviii. 3. And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elias, a perfect people for the Lord.
Anf-01 ix.vi.xlii Pg 8
Ps. lviii. 3, 4. And therefore did the Lord term those whom He knew to be the offspring of men “a generation of vipers;”4441 4441
Anf-02 vi.iv.iv.v Pg 27.1
Anf-03 vi.iv.xiv Pg 4
I do not know Tertullian’s authority for this statement. Certainly Solomon did raise his hands (1 Kings viii. 54), and David apparently his (see Ps. cxliii. 6; xxviii. 2; lxii. 4, etc.). Compare, too, Ex. xvii. 11, 12. But probably he is speaking only of the Israel of his own day. [Evidently.] for fear some Isaiah should cry out,8848 8848
Anf-02 vi.iv.i.xxvii Pg 19.1
Npnf-201 iii.xv.x Pg 13
Anf-03 v.iv.iii.xix Pg 19
Ps. xxxiii. 18, 19, slightly altered. “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”2939 2939
Anf-02 vi.iv.i.xxi Pg 28.1
Anf-01 ix.vi.xxi Pg 14
Prov. viii. 22–25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John’s Gospel.] And again: “When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men.”4074 4074
Anf-01 v.xiv.vi Pg 11
Prov. viii. 22, 23; 25.
Anf-03 v.ix.vi Pg 6
Prov. viii. 22–25. that is to say, He created and generated me in His own intelligence. Then, again, observe the distinction between them implied in the companionship of Wisdom with the Lord. “When He prepared the heaven,” says Wisdom, “I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence.”7822 7822
Anf-03 v.ix.vii Pg 12
Prov. viii. 22; 25. For if indeed Wisdom in this passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that “all things were made by the Word, and without Him was there nothing made;”7833 7833
Anf-02 iv.ii.i.vi Pg 4.1
Anf-03 iv.ix.x Pg 7
Ps. xxxv. (xxxiv. in LXX.) 12. and, “What I had not seized I was then paying in full;”1318 1318
Anf-01 viii.iv.xxiv Pg 2
Josh. v. 2; Isa. xxvi. 2, 3. that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. ‘For I was manifest to them that sought Me not; I was found of them that asked not for Me;’2007 2007 92:6 107:17
Anf-01 ix.iv.xxiv Pg 15
Prov. i. 7, Prov. ix. 10. the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766 3766
Anf-02 vi.iii.i.ix Pg 12.1
Anf-02 vi.iv.ii.vii Pg 7.1
Anf-02 vi.iv.ii.vii Pg 18.1
Anf-02 vi.iv.vii.xii Pg 8.1
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-02 vi.iv.iii Pg 237.1
Anf-03 v.ix.xi Pg 12
Ps. lxxi. 18. Also to the same purport in another Psalm: “O Lord, how are they increased that trouble me!”7885 7885
Anf-01 ix.vi.xvii Pg 2
Gen. xvii. 9–11. This same does Ezekiel the prophet say with regard to the Sabbaths: “Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them.”3984 3984
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-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-03 v.viii.lxi Pg 3
Ex. xxiv. 8. and Elias7750 7750
Anf-01 ix.iii.xxxv Pg 14
Gen. ii. 7. teaching us that by the participation of life the soul became alive; so that the soul, and the life which it possesses, must be understood as being separate existences. When God therefore bestows life and perpetual duration, it comes to pass that even souls which did not previously exist should henceforth endure [for ever], since God has both willed that they should exist, and should continue in existence. For the will of God ought to govern and rule in all things, while all other things give way to Him, are in subjection, and devoted to His service. Thus far, then, let me speak concerning the creation and the continued duration of the soul.
Anf-01 viii.vi.xxx Pg 3
Gen. ii. 7. He thought, accordingly, that the man first so named existed before the man who was made, and that he who was formed of the earth was afterwards made according to the pre-existent form. And that man was formed of earth, Homer, too, having discovered from the ancient and divine history which says, “Dust thou art, and unto dust shalt thou return,”2579 2579
Anf-01 viii.viii.vii Pg 5
Gen. ii. 7. It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker.
Anf-01 ix.vi.xxi Pg 2
Gen. ii. 7. It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, “Let Us make man after Our image and likeness;”4064 4064
Anf-01 ix.vii.xvi Pg 10
Gen. ii. 7. Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man’s eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.
Anf-02 iv.ii.ii.xix Pg 3.1
Anf-03 v.iv.iii.ix Pg 14
Gen. ii. 7. that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers,2825 2825
Anf-03 iv.xi.iii Pg 16
Gen. ii. 7. —by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise,1521 1521 Titulus. and its own heretic. I shall regard it as my introduction to the other branches of the subject.
Anf-03 v.iv.ii.xxiv Pg 17
םרָאָהָ, homo, from המָרַאְַהָ, humus, the ground; see the Hebrew of Gen. ii. 7. “And the Lord God made man of the dust of the ground,” not of spiritual essence; this afterwards came from the divine afflatus: “and man became a living soul.” What, then, is man? Made, no doubt of it, of the dust; and God placed him in paradise, because He moulded him, not breathed him, into being—a fabric of flesh, not of spirit. Now, this being the case, with what face will you contend for the perfect character of that goodness which did not fail in some one particular only of man’s deliverance, but in its general capacity? If that is a plenary grace and a substantial mercy which brings salvation to the soul alone, this were the better life which we now enjoy whole and entire; whereas to rise again but in part will be a chastisement, not a liberation. The proof of the perfect goodness is, that man, after his rescue, should be delivered from the domicile and power of the malignant deity unto the protection of the most good and merciful God. Poor dupe of Marcion, fever2634 2634 Febricitas. is hard upon you; and your painful flesh produces a crop of all sorts of briers and thorns. Nor is it only to the Creator’s thunderbolts that you lie exposed, or to wars, and pestilences, and His other heavier strokes, but even to His creeping insects. In what respect do you suppose yourself liberated from His kingdom when His flies are still creeping upon your face? If your deliverance lies in the future, why not also in the present, that it may be perfectly wrought? Far different is our condition in the sight of Him who is the Author, the Judge, the injured2635 2635 Offensum, probably in respect of the Marcionite treatment of His attributes. Head of our race! You display Him as a merely good God; but you are unable to prove that He is perfectly good, because you are not by Him perfectly delivered.
Anf-03 iv.xi.xxvi Pg 9
Gen. ii. 7. Nor could God have known man in the womb, except in his entire nature: “And before thou camest forth out of the womb, I sanctified thee.”1693 1693
Anf-03 v.v.xxvi Pg 9
Gen. ii. 7. Now this is undoubtedly6373 6373 Utique. the correct and fitting mode for the narrative. First comes a prefatory statement, then follow the details in full;6374 6374 Prosequi. first the subject is named, then it is described.6375 6375 Primo præfari, postea prosequi; nominare, deinde describere. This properly is an abstract statement, given with Tertullian’s usual terseness: “First you should (‘decet’) give your preface, then follow up with details: first name your subject, then describe it.” How absurd is the other view of the account,6376 6376 Alioquin. when even before he6377 6377 Hermogenes, whose view of the narrative is criticised. had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,—pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name! Indeed, how full and complete6378 6378 Integer. is the meaning of these words: “In the beginning God created the heaven and the earth; but6379 6379 Autem. the earth was without form, and void,”6380 6380
Anf-03 v.v.xxxi Pg 12
Gen. ii. 7. Now, although it here mentions the nostrils,6453 6453 Both in the quotation and here, Tertullian read “faciem” where we read “nostrils.” it does not say that they were made by God; so again it speaks of skin6454 6454 Cutem: another reading has “costam,” rib. and bones, and flesh and eyes, and sweat and blood, in subsequent passages,6455 6455
Anf-03 v.vii.xvii Pg 6
Gen. ii. 7. As, then, the first Adam is thus introduced to us, it is a just inference that the second Adam likewise, as the apostle has told us, was formed by God into a quickening spirit out of the ground,—in other words, out of a flesh which was unstained as yet by any human generation. But that I may lose no opportunity of supporting my argument from the name of Adam, why is Christ called Adam by the apostle, unless it be that, as man, He was of that earthly origin? And even reason here maintains the same conclusion, because it was by just the contrary7184 7184 Æmula. operation that God recovered His own image and likeness, of which He had been robbed by the devil. For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.7185 7185 Literally, “Gabriel.” The delinquency which the one occasioned by believing, the other by believing effaced. But (it will be said) Eve did not at the devil’s word conceive in her womb. Well, she at all events conceived; for the devil’s word afterwards became as seed to her that she should conceive as an outcast, and bring forth in sorrow. Indeed she gave birth to a fratricidal devil; whilst Mary, on the contrary, bare one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God therefore sent down into the virgin’s womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence it was necessary that Christ should come forth for the salvation of man, in that condition of flesh into which man had entered ever since his condemnation.
Anf-03 v.viii.v Pg 9
Literally, “if he be known beyond the bishop.” than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.1098 1098
Anf-03 v.viii.liii Pg 5
Compare ver. 45 with Gen. ii. 7. Now since Adam was the first man, since also the flesh was man prior to the soul7690 7690 See this put more fully above, c. v., near the end. it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul,7691 7691 Animata. it then became the natural (or animate) body. Now, although the soul is a corporeal substance,7692 7692 See the De Anima, v.–ix., for a full statement of Tertullian’s view of the soul’s corporeality. yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation? As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ “the last Adam,”7693 7693
Anf-03 v.viii.v Pg 10
Comp. 1 Cor. x. 31.
Anf-03 v.iv.v.xv Pg 44
Ps. lxii. 11. Lastly, this very same woe is pronounced of old by Amos against the rich, who also abounded in delights. “Woe unto them,” says he, “who sleep upon beds of ivory, and deliciously stretch themselves upon their couches; who eat the kids from the flocks of the goats, and sucking calves from the flocks of the heifers, while they chant to the sound of the viol; as if they thought they should continue long, and were not fleeting; who drink their refined wines, and anoint themselves with the costliest ointments.”4024 4024
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
Treasury of Scriptural Knowledge, Chapter 13VERSE (24) - Job 10:2; 29:2,3 De 32:20 Ps 10:1; 13:1; 44:24; 77:6-9; 88:14 Isa 8:17
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