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PARALLEL HISTORY BIBLE - Proverbs 13:16


CHAPTERS: Proverbs 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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LXX- Greek Septuagint - Proverbs 13:16

πας 3956 πανουργος 3835 πρασσει 4238 5719 μετα 3326 γνωσεως 1108 ο 3588 3739 δε 1161 αφρων 878 εξεπετασεν εαυτου 1438 κακιαν 2549

Douay Rheims Bible

The prudent mall doth all things with counsel: but he that is a fool, layeth open his folly.

King James Bible - Proverbs 13:16

Every prudent man dealeth with knowledge: but a fool layeth open his folly.

World English Bible

Every prudent man acts from knowledge, but a fool exposes folly.

Early Church Father Links

Npnf-203 vi.xii.iii.xliv Pg 13

World Wide Bible Resources


Proverbs 13:16

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

Anf-02 vi.iii.iii.xii Pg 45.1


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2.

and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301

4301


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 3.1


Anf-02 vi.iii.iii.i Pg 13.2


Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.).

But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278

1278


Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2.

It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288

3288 Literally, “Advance, and prosper, and reign.”

the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289

3289


Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2.

yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333

3333


Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3.

For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193

3193


Npnf-201 iii.xvi.iv Pg 26


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


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-01 viii.iv.cii Pg 4
Isa. l. 4.

Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340

2340 Not found in mss.

because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


Anf-02 vi.iv.vi.xv Pg 10.1


Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4.

except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

5035


Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4.

Now if this is to destroy the prophets,5069

5069 Literally, “the prophecies.”

what will it be to fulfil them?


Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.).

—even that “tongue which clove to His jaws,” as the Psalm5135

5135


Anf-03 v.ix.xxii Pg 14
Isa. l. 4.

In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

8052


Anf-03 v.ix.xxiii Pg 20
Isa. l. 4.

the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

8088


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2.

and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301

4301


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 3.1


Anf-02 vi.iii.iii.i Pg 13.2


Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.).

But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278

1278


Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2.

It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288

3288 Literally, “Advance, and prosper, and reign.”

the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289

3289


Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2.

yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333

3333


Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3.

For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193

3193


Npnf-201 iii.xvi.iv Pg 26


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


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-01 viii.iv.cii Pg 4
Isa. l. 4.

Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340

2340 Not found in mss.

because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


Anf-02 vi.iv.vi.xv Pg 10.1


Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4.

except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

5035


Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4.

Now if this is to destroy the prophets,5069

5069 Literally, “the prophecies.”

what will it be to fulfil them?


Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.).

—even that “tongue which clove to His jaws,” as the Psalm5135

5135


Anf-03 v.ix.xxii Pg 14
Isa. l. 4.

In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

8052


Anf-03 v.ix.xxiii Pg 20
Isa. l. 4.

the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

8088


Anf-02 vi.iv.i.i Pg 3.1


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iii.i.x Pg 12.1


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


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iv.i.v Pg 13.1


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iii.i.vi Pg 77.1


Anf-03 iv.ix.ix Pg 6
See Isa vii. 15.

: “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.”1254

1254


Anf-03 v.viii.xiii Pg 3
Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]

that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”7368

7368


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 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 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-03 v.viii.xiii Pg 3
Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]

that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”7368

7368


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 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 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 2.2


Anf-02 iv.ii.ii.x Pg 3.1


Anf-03 v.iv.iii.iv Pg 7
“Eructavit cor. meum Sermonem optimum” is Tertullian’s reading of Ps. xlv. 1, “My heart is inditing a good matter,” A.V., which the Vulgate, Ps. xliv. 1, renders by “Eructavit cor meum verbum bonum,” and the Septuagint by ᾽Εξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. This is a tolerably literal rendering of the original words, בוֹט רבָרָ יבִּלִ שׁהַרָ. In these words the Fathers used to descry an adumbration of the mystery of the Son’s eternal generation from the Father, and His coming forth in time to create the world.  See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216.  Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls “Sermo” or “Verbum Dei.” See Defensio Fidei Nicænæ (translation in the “Oxford Library of the Fathers,” by the translator of this work) vol. ii. 509–545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: “Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum.” [See vol. ii. p. 98, this series: and Kaye, p. 515.]

Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good;2744

2744


Anf-03 v.iv.v.xiv Pg 7
Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

3940 Affectibus.

of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

3941 Prout incidit.


Anf-03 v.v.xviii Pg 24
On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5).

), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,”6313

6313


Anf-03 v.ix.vii Pg 10
Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence:  “Thou art my Son, to-day have I begotten Thee;”7831

7831


Anf-03 v.ix.xi Pg 4
For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.

so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe,7877

7877 Ecce.

that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”7878

7878


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 Ab actu.

relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

4777 Auctorem.

of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

4778 Famulatam.

to it, He hurled4779

4779 Ammentavit.

this sentence against them, “Ye cannot serve God and mammon.”4780

4780


Npnf-201 iii.ix.xv Pg 33


Npnf-201 iii.ix.xv Pg 33


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-02 vi.iii.i.ix Pg 65.1


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-03 v.iv.v.x Pg 10
Mic. vii. 18, 19.

Now, if nothing of this sort had been predicted of Christ, I should find in the Creator examples of such a benignity as would hold out to me the promise of similar affections also in the Son of whom He is the Father. I see how the Ninevites obtained forgiveness of their sins from the Creator3769

3769


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

3678


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

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

4318


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

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

1321


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

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

1397 i.e., displaced, dislocated.

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

1398 See c. x. above.

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

1399


Anf-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-01 ix.vii.xxxvi Pg 17
Isa. lxv. 17, 18.

Now this is what has been said by the apostle: “For the fashion of this world passeth away.”4780

4780


Anf-01 ix.vii.xxxv Pg 22
Isa. lxv. 18.



Anf-01 viii.iv.cxxx Pg 2
Deut. xxxii. 43.

and I added what follows of the passage: “ ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’ And by these words He declares that we, the nations, rejoice with His people, —to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah2459

2459 Isa. lxvi. 24.

that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs,” said I, “to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, ‘Rejoice, O ye nations, with His people,’ He allots the same inheritance to them, and does not call them by the same name;2460

2460 The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]

but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance.


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

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

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

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

2028


Anf-02 vi.iii.i.vi Pg 73.1


Anf-02 vi.ii.xi Pg 7.1


Anf-03 v.x.i Pg 18
Ps. xix. 10.

the juices are from that source. If the promise of God flows with milk and honey,8226

8226


Anf-03 v.iv.v.xvii Pg 25
Ps. xix. 11.

He then has taunted4116

4116 Suggillavit.

men as ungrateful who deserved to have their gratitude—even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man’s ingratitude, because he had used no means to make them grateful. Compassion also does He teach: “Be ye merciful,” says He, “as your Father also that had mercy upon you.”4117

4117


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

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

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

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

2028


Anf-02 vi.iii.i.vi Pg 73.1


Anf-02 vi.ii.xi Pg 7.1


Anf-03 v.x.i Pg 18
Ps. xix. 10.

the juices are from that source. If the promise of God flows with milk and honey,8226

8226


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 2.2


Anf-02 iv.ii.ii.x Pg 3.1


Anf-03 v.iv.iii.iv Pg 7
“Eructavit cor. meum Sermonem optimum” is Tertullian’s reading of Ps. xlv. 1, “My heart is inditing a good matter,” A.V., which the Vulgate, Ps. xliv. 1, renders by “Eructavit cor meum verbum bonum,” and the Septuagint by ᾽Εξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. This is a tolerably literal rendering of the original words, בוֹט רבָרָ יבִּלִ שׁהַרָ. In these words the Fathers used to descry an adumbration of the mystery of the Son’s eternal generation from the Father, and His coming forth in time to create the world.  See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216.  Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls “Sermo” or “Verbum Dei.” See Defensio Fidei Nicænæ (translation in the “Oxford Library of the Fathers,” by the translator of this work) vol. ii. 509–545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: “Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum.” [See vol. ii. p. 98, this series: and Kaye, p. 515.]

Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good;2744

2744


Anf-03 v.iv.v.xiv Pg 7
Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

3940 Affectibus.

of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

3941 Prout incidit.


Anf-03 v.v.xviii Pg 24
On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5).

), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,”6313

6313


Anf-03 v.ix.vii Pg 10
Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence:  “Thou art my Son, to-day have I begotten Thee;”7831

7831


Anf-03 v.ix.xi Pg 4
For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.

so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe,7877

7877 Ecce.

that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”7878

7878


Anf-01 ii.ii.xvii Pg 3
Gen. xviii. 27.

Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.”74

74


Anf-01 v.iii.xii Pg 12
Gen. xviii. 27; Job xxx. 19.

before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?”721

721


Anf-02 vi.iv.iv.xvi Pg 6.1


Anf-03 v.iv.v.x Pg 15
Resignati jejunii. See 1 Sam. xiv. 43–45.

Why should I recount the frequent restoration of the nation itself after the forgiveness of their sins?—by that God, indeed, who will have mercy rather than sacrifice, and a sinner’s repentance rather than his death.3774

3774


Anf-03 v.iv.iii.xvii Pg 9
1 Sam. xiv. 45.

and gave free forgiveness to David on his confessing his sins against the house of Uriah;2905

2905


Anf-02 vi.iv.i.i Pg 3.1


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iii.i.x Pg 12.1


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


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iv.i.v Pg 13.1


Anf-02 vi.iv.i.xi Pg 26.1


Anf-02 vi.iii.i.vi Pg 77.1


Anf-03 iv.ix.ix Pg 6
See Isa vii. 15.

: “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.”1254

1254


Anf-03 v.viii.xiii Pg 3
Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]

that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”7368

7368


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 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 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-03 v.viii.xiii Pg 3
Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]

that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”7368

7368


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 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 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 2.2


Anf-02 iv.ii.ii.x Pg 3.1


Anf-03 v.iv.iii.iv Pg 7
“Eructavit cor. meum Sermonem optimum” is Tertullian’s reading of Ps. xlv. 1, “My heart is inditing a good matter,” A.V., which the Vulgate, Ps. xliv. 1, renders by “Eructavit cor meum verbum bonum,” and the Septuagint by ᾽Εξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. This is a tolerably literal rendering of the original words, בוֹט רבָרָ יבִּלִ שׁהַרָ. In these words the Fathers used to descry an adumbration of the mystery of the Son’s eternal generation from the Father, and His coming forth in time to create the world.  See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216.  Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls “Sermo” or “Verbum Dei.” See Defensio Fidei Nicænæ (translation in the “Oxford Library of the Fathers,” by the translator of this work) vol. ii. 509–545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: “Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum.” [See vol. ii. p. 98, this series: and Kaye, p. 515.]

Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good;2744

2744


Anf-03 v.iv.v.xiv Pg 7
Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

3940 Affectibus.

of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

3941 Prout incidit.


Anf-03 v.v.xviii Pg 24
On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5).

), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,”6313

6313


Anf-03 v.ix.vii Pg 10
Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence:  “Thou art my Son, to-day have I begotten Thee;”7831

7831


Anf-03 v.ix.xi Pg 4
For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.

so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe,7877

7877 Ecce.

that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”7878

7878


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 Ab actu.

relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

4777 Auctorem.

of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

4778 Famulatam.

to it, He hurled4779

4779 Ammentavit.

this sentence against them, “Ye cannot serve God and mammon.”4780

4780


Npnf-201 iii.ix.xv Pg 33


Npnf-201 iii.ix.xv Pg 33


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-02 vi.iii.i.ix Pg 65.1


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-03 v.iv.v.x Pg 10
Mic. vii. 18, 19.

Now, if nothing of this sort had been predicted of Christ, I should find in the Creator examples of such a benignity as would hold out to me the promise of similar affections also in the Son of whom He is the Father. I see how the Ninevites obtained forgiveness of their sins from the Creator3769

3769


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

3678


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

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

4318


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

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

1321


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

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

1397 i.e., displaced, dislocated.

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

1398 See c. x. above.

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

1399


Anf-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-01 ix.vii.xxxvi Pg 17
Isa. lxv. 17, 18.

Now this is what has been said by the apostle: “For the fashion of this world passeth away.”4780

4780


Anf-01 ix.vii.xxxv Pg 22
Isa. lxv. 18.



Anf-01 viii.iv.cxxx Pg 2
Deut. xxxii. 43.

and I added what follows of the passage: “ ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’ And by these words He declares that we, the nations, rejoice with His people, —to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah2459

2459 Isa. lxvi. 24.

that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs,” said I, “to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, ‘Rejoice, O ye nations, with His people,’ He allots the same inheritance to them, and does not call them by the same name;2460

2460 The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]

but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance.


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

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

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

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

2028


Anf-02 vi.iii.i.vi Pg 73.1


Anf-02 vi.ii.xi Pg 7.1


Anf-03 v.x.i Pg 18
Ps. xix. 10.

the juices are from that source. If the promise of God flows with milk and honey,8226

8226


Anf-03 v.iv.v.xvii Pg 25
Ps. xix. 11.

He then has taunted4116

4116 Suggillavit.

men as ungrateful who deserved to have their gratitude—even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man’s ingratitude, because he had used no means to make them grateful. Compassion also does He teach: “Be ye merciful,” says He, “as your Father also that had mercy upon you.”4117

4117


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

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

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

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

2028


Anf-02 vi.iii.i.vi Pg 73.1


Anf-02 vi.ii.xi Pg 7.1


Anf-03 v.x.i Pg 18
Ps. xix. 10.

the juices are from that source. If the promise of God flows with milk and honey,8226

8226


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 2.2


Anf-02 iv.ii.ii.x Pg 3.1


Anf-03 v.iv.iii.iv Pg 7
“Eructavit cor. meum Sermonem optimum” is Tertullian’s reading of Ps. xlv. 1, “My heart is inditing a good matter,” A.V., which the Vulgate, Ps. xliv. 1, renders by “Eructavit cor meum verbum bonum,” and the Septuagint by ᾽Εξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. This is a tolerably literal rendering of the original words, בוֹט רבָרָ יבִּלִ שׁהַרָ. In these words the Fathers used to descry an adumbration of the mystery of the Son’s eternal generation from the Father, and His coming forth in time to create the world.  See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216.  Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls “Sermo” or “Verbum Dei.” See Defensio Fidei Nicænæ (translation in the “Oxford Library of the Fathers,” by the translator of this work) vol. ii. 509–545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: “Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum.” [See vol. ii. p. 98, this series: and Kaye, p. 515.]

Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good;2744

2744


Anf-03 v.iv.v.xiv Pg 7
Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

3940 Affectibus.

of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

3941 Prout incidit.


Anf-03 v.v.xviii Pg 24
On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5).

), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,”6313

6313


Anf-03 v.ix.vii Pg 10
Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence:  “Thou art my Son, to-day have I begotten Thee;”7831

7831


Anf-03 v.ix.xi Pg 4
For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.

so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe,7877

7877 Ecce.

that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”7878

7878


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2.

and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301

4301


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 3.1


Anf-02 vi.iii.iii.i Pg 13.2


Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.).

But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278

1278


Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2.

It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288

3288 Literally, “Advance, and prosper, and reign.”

the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289

3289


Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2.

yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333

3333


Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3.

For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193

3193


Npnf-201 iii.xvi.iv Pg 26


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


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-01 viii.iv.cii Pg 4
Isa. l. 4.

Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340

2340 Not found in mss.

because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


Anf-02 vi.iv.vi.xv Pg 10.1


Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4.

except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

5035


Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4.

Now if this is to destroy the prophets,5069

5069 Literally, “the prophecies.”

what will it be to fulfil them?


Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.).

—even that “tongue which clove to His jaws,” as the Psalm5135

5135


Anf-03 v.ix.xxii Pg 14
Isa. l. 4.

In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

8052


Anf-03 v.ix.xxiii Pg 20
Isa. l. 4.

the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

8088


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 2.2


Anf-02 iv.ii.ii.x Pg 3.1


Anf-03 v.iv.iii.iv Pg 7
“Eructavit cor. meum Sermonem optimum” is Tertullian’s reading of Ps. xlv. 1, “My heart is inditing a good matter,” A.V., which the Vulgate, Ps. xliv. 1, renders by “Eructavit cor meum verbum bonum,” and the Septuagint by ᾽Εξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. This is a tolerably literal rendering of the original words, בוֹט רבָרָ יבִּלִ שׁהַרָ. In these words the Fathers used to descry an adumbration of the mystery of the Son’s eternal generation from the Father, and His coming forth in time to create the world.  See Bellarmine, On the Psalms (Paris ed. 1861), vol. i. 292. The Psalm is no doubt eminently Messianic, as both Jewish and Christian writers have ever held. See Perowne, The Psalms, vol. i. p. 216.  Bishop Bull reviews at length the theological opinions of Tertullian, and shows that he held the eternity of the Son of God, whom he calls “Sermo” or “Verbum Dei.” See Defensio Fidei Nicænæ (translation in the “Oxford Library of the Fathers,” by the translator of this work) vol. ii. 509–545. In the same volume, p. 482, the passage from the Psalm before us is similarly applied by Novatian: “Sic Dei Verbum processit, de quo dictum est, Eructavit cor meum Verbum bonum.” [See vol. ii. p. 98, this series: and Kaye, p. 515.]

Let Marcion take hence his first lesson on the noble fruit of this truly most excellent tree. But, like a most clumsy clown, he has grafted a good branch on a bad stock. The sapling, however, of his blasphemy shall be never strong: it shall wither with its planter, and thus shall be manifested the nature of the good tree. Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good;2744

2744


Anf-03 v.iv.v.xiv Pg 7
Ps. xlv. 1. [And see Vol. I. p. 213, supra.]

This will be that “very good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if He entered on His ministry with the very attributes3940

3940 Affectibus.

of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation. Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me.3941

3941 Prout incidit.


Anf-03 v.v.xviii Pg 24
On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5).

), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,”6313

6313


Anf-03 v.ix.vii Pg 10
Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

The Father took pleasure evermore in Him, who equally rejoiced with a reciprocal gladness in the Father’s presence:  “Thou art my Son, to-day have I begotten Thee;”7831

7831


Anf-03 v.ix.xi Pg 4
For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.

so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. I bid you also observe,7877

7877 Ecce.

that on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.”7878

7878


Anf-02 vi.iv.iv.xvi Pg 8.1


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-02 vi.iv.vi.vii Pg 16.1


Anf-02 vi.iv.ii.xi Pg 18.1


Anf-02 vi.iv.i.x Pg 10.1


Anf-02 vi.iv.ii.xviii Pg 8.1


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2.

and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301

4301


Anf-01 viii.iv.xxxviii Pg 0


Anf-02 iv.ii.ii.x Pg 3.1


Anf-02 vi.iii.iii.i Pg 13.2


Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.).

But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278

1278


Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2.

It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288

3288 Literally, “Advance, and prosper, and reign.”

the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289

3289


Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2.

yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333

3333


Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3.

For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193

3193


Npnf-201 iii.xvi.iv Pg 26


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


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-01 viii.iv.cii Pg 4
Isa. l. 4.

Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340

2340 Not found in mss.

because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


Anf-02 vi.iv.vi.xv Pg 10.1


Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4.

except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

5035


Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4.

Now if this is to destroy the prophets,5069

5069 Literally, “the prophecies.”

what will it be to fulfil them?


Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.).

—even that “tongue which clove to His jaws,” as the Psalm5135

5135


Anf-03 v.ix.xxii Pg 14
Isa. l. 4.

In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

8052


Anf-03 v.ix.xxiii Pg 20
Isa. l. 4.

the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

8088


Anf-02 vi.iii.ii.x Pg 15.1


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.viii.xxvi Pg 14
Isa. li. 9, Sept.

that is to say, in that innocence which preceded the fall into sin. For how can words of this kind of exhortation and invitation be suitable for that Jerusalem which killed the prophets, and stoned those that were sent to them, and at last crucified its very Lord? Neither indeed is salvation promised to any one land at all, which must needs pass away with the fashion of the whole world. Even if anybody should venture strongly to contend that paradise is the holy land, which it may be possible to designate as the land of our first parents Adam and Eve, it will even then follow that the restoration of paradise will seem to be promised to the flesh, whose lot it was to inhabit and keep it, in order that man may be recalled thereto just such as he was driven from it.


Anf-02 vi.iv.v.vi Pg 12.3


Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.



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-03 v.iv.iv.xxii Pg 5
Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization.

When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god?  Rather3403

3403 Atquin.

(that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”3404

3404


Anf-03 v.iv.vi.xvii Pg 43
This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13.

For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”5989

5989


Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc.

And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


Anf-01 ix.vi.xlii Pg 15
Isa. i. 16.

Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

4448


Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.


Anf-02 vi.iii.iii.xii Pg 21.1


Anf-02 vi.iv.v.xiv Pg 116.1


Anf-02 iv.ii.iii.xii Pg 2.1


Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17.

be fond of the divine expostulations:2926

2926


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 viii.iv.lxxxv Pg 0


Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv.

Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


Anf-03 iv.iv.xx Pg 8
Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

328


Anf-03 v.iv.iii.xix Pg 18
Ps. xxiv. 4, 5. He has slightly misquoted the passage.

“For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.2938

2938


Anf-01 viii.iv.lxxxv Pg 0


Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv.

Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


Anf-02 vi.iv.vii.x Pg 11.1


Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.


knowledge,155

155 Or, “knowledge of immortality.”

“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156

156


Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 ix.vi.iii Pg 22
Jer. iv. 22.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-02 vi.iv.iv.xi Pg 4.1


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iv.v.xxvii Pg 36
See Isa. v. 5, 23, and x. 2.

Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

4609


Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


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-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 ii.ii.viii Pg 2
Ezek. xxxiii. 11.

adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.39

39


Anf-01 v.vi.xi Pg 6
Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971

971 The ms. has “Burgus.”

who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972

972 Or, “for the sake of honour.”

whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.


Anf-01 viii.iv.xlvii Pg 7
Ezek. xxxiii. 11–20.

tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I shall take you, in these I shall judge you.’ ”2094

2094


Anf-02 vi.iv.ii.vii Pg 12.1


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


Anf-02 vi.iv.ii.xxiii Pg 29.1


Anf-03 v.iv.iii.xiii Pg 11
Ezek. xxxiii. 11.

be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.2866

2866


Anf-03 v.iv.v.x Pg 16
Ezek. xxxiii. 11.

You will first have to deny that the Creator ever forgave sins; then you must in reason show3775

3775 Consequens est ut ostendas.

that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted3776

3776 Istam.

benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with3777

3777 Parem.

the Creator nor predicted by the Creator.  But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,3778

3778 See book i. chap. xxvi.–xxviii.

when we preferred to drop suggestions3779

3779 Admonere.

rather than treat them anew.3780

3780 Retractare: give a set treatise about them.

Concerning the Son of man our rule3781

3781 Præscriptio.

is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother?  Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.3782

3782 To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est.

But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)3783

3783 Si forte.

the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,3784

3784


Anf-03 v.iv.vi.xi Pg 13
Ezek. xxxiii. 11.

Now, if Marcion’s god has exhibited or proclaimed any such thing as this, I will allow him to be “the Father of mercies.” Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too,5690

5690 Atquin et nos.

adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents5691

5691 The Contingent qualities in logic.

are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;”5692

5692


Anf-03 v.x.i Pg 15
Ezek. xxxiii. 11.

And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,—a state originating doubtless with the dog-headed one himself.8223

8223 i.e. the devil.—Tr.

Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws8224

8224 An instrument of torture, so called.—Tr.

besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont.  Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures.  You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs,8225

8225


Anf-03 vi.ii.iv Pg 4
Dan. vii. 24, very loosely quoted.

In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”1471

1471


Anf-03 vi.iii.xx Pg 4
Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day.

for we do at the same time both make satisfaction8746

8746 See de Orat. c. xxiii. ad fin., and the note there.

for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”8747

8747


Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc.

And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


Anf-01 ix.vi.xlii Pg 15
Isa. i. 16.

Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

4448


Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.


Anf-02 vi.iii.iii.xii Pg 21.1


Anf-02 vi.iv.v.xiv Pg 116.1


Anf-02 iv.ii.iii.xii Pg 2.1


Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17.

be fond of the divine expostulations:2926

2926


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 ii.ii.viii Pg 3
Ezek. xviii. 30.

Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

40


Anf-03 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

1470


Anf-02 vi.iii.i.x Pg 16.1


Anf-01 ix.viii.xxxvi Pg 7
Rom. x. 8; Deut. xxx. 14.

as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience “the power of his resurrection and the fellowship of His sufferings.”4864

4864


Anf-01 v.iv.vii Pg 8
Ps. lxxxv. 9.

And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”772

772


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 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 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 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


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

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

2413


Anf-03 iv.ix.xiv Pg 34
Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

1475


Anf-01 ix.vi.iv Pg 3
Ps. cii. 25–28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm—the ninth—the two which form the ninth and tenth in the Hebrew text.

pointing out plainly what things they are that pass away, and who it is that doth endure for ever—God, together with His servants. And in like manner Esaias says: “Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away.”3832

3832


Anf-01 ix.iii.xxxv Pg 8
Ps. cxlviii. 5, 6.

And again, He thus speaks respecting the salvation of man: “He asked life of Thee, and Thou gavest him length of days for ever and ever;”3292

3292


Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]

By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.


Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]

By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.


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-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-03 iv.ii Pg 171
Catal. Scrippt. Eccles. c. 18.

and on Ezek. xxxvi.;55

55 P. 952, tom. iii. Opp. ed. Bened.

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


Anf-01 ix.vi.xxxvii Pg 9
Jer. vi. 17, 18.

It is therefore one and the same Father who planted the vineyard, who led forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other husbandmen that render the fruits in their season.


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.v.xiii Pg 5
Isa. xl. 9.

“They were mightily3907

3907 In vigore. Or this phrase may qualify the noun thus: “They were astonished at His doctrine, in its might.”

astonished at His doctrine; for He was teaching as one who had power.”3908

3908


Anf-03 v.iv.vi.ii Pg 18
Isa. xl. 9 (Septuagint).

Also when, with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good”5252

5252


Anf-01 ix.iv.xiv Pg 3
Rom. x. 15; Isa. lii. 7.

he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God3529

3529 All the previous editors accept the reading Deum without remark, but Harvey argues that it must be regarded as a mistake for Dominum. He scarcely seems, however, to give sufficient weight to the quotation which immediately follows.

after the resurrection, he says in continuation, “But whether it were I or they, so we preach, and so ye believed,”3530

3530


Anf-03 v.iv.vi.v Pg 8
Isa. lii. 7.

For the herald of good, that is, of God’s “grace” was well aware that along with it “peace” also was to be proclaimed.5392

5392 Pacem quam præferendam.

Now, when he announces these blessings as “from God the Father and the Lord Jesus,”5393

5393


Anf-03 v.iv.iv.xxii Pg 3
Isa. lii. 7 and Rom. x. 15.

not of war nor evil tidings. In response to which is the psalm, “Their sound is gone through all the earth, and their words to the ends of the world;”3401

3401


Anf-03 v.iv.v.xiii Pg 9
Our author’s reading of Isa. lii. 7.

So one of the twelve (minor prophets), Nahum: “For behold upon the mountain the swift feet of Him that bringeth glad tidings of peace.”3911

3911 Nahum i. 15.

Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: “O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me.”3912

3912


Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

4856 Omnino.

believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857

4857


Anf-03 v.iv.vi.ii Pg 19
Isa. lii. 7.

—even proclaiming the gospel to the Gentiles, because He also says, “In His name shall the Gentiles trust;”5253

5253


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

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

2275


Anf-01 v.iii.x Pg 7
Isa. lxii. 2; 12.

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700

700


Anf-01 viii.iv.cxix Pg 6
Isa. lxii. 12.

Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’2405

2405


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-02 vi.iii.i.x Pg 21.1


Anf-02 iv.ii.iii.xii Pg 4.1


Anf-02 vi.iv.v.i Pg 24.1


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

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

4462 Evacuationem.

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

4463


Npnf-201 iii.xvi.iv Pg 141


Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11.

For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

3405 Universæ.

nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

3406


Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17.

(The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

6023


Anf-03 v.iv.iv.xxii Pg 5
Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization.

When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god?  Rather3403

3403 Atquin.

(that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”3404

3404


Anf-03 v.iv.vi.xvii Pg 43
This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13.

For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”5989

5989


Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc.

And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


Anf-01 ix.vi.xlii Pg 15
Isa. i. 16.

Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

4448


Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.


Anf-02 vi.iii.iii.xii Pg 21.1


Anf-02 vi.iv.v.xiv Pg 116.1


Anf-02 iv.ii.iii.xii Pg 2.1


Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17.

be fond of the divine expostulations:2926

2926


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 viii.iv.lxxxv Pg 0


Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv.

Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


Anf-03 iv.iv.xx Pg 8
Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

328


Anf-03 v.iv.iii.xix Pg 18
Ps. xxiv. 4, 5. He has slightly misquoted the passage.

“For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.2938

2938


Anf-01 viii.iv.lxxxv Pg 0


Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv.

Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


Anf-02 vi.iv.vii.x Pg 11.1


Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.


knowledge,155

155 Or, “knowledge of immortality.”

“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156

156


Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 ix.vi.iii Pg 22
Jer. iv. 22.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-02 vi.iv.iv.xi Pg 4.1


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iv.v.xxvii Pg 36
See Isa. v. 5, 23, and x. 2.

Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

4609


Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


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-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 ii.ii.viii Pg 2
Ezek. xxxiii. 11.

adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.39

39


Anf-01 v.vi.xi Pg 6
Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971

971 The ms. has “Burgus.”

who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972

972 Or, “for the sake of honour.”

whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.


Anf-01 viii.iv.xlvii Pg 7
Ezek. xxxiii. 11–20.

tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I shall take you, in these I shall judge you.’ ”2094

2094


Anf-02 vi.iv.ii.vii Pg 12.1


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


Anf-02 vi.iv.ii.xxiii Pg 29.1


Anf-03 v.iv.iii.xiii Pg 11
Ezek. xxxiii. 11.

be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.2866

2866


Anf-03 v.iv.v.x Pg 16
Ezek. xxxiii. 11.

You will first have to deny that the Creator ever forgave sins; then you must in reason show3775

3775 Consequens est ut ostendas.

that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted3776

3776 Istam.

benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with3777

3777 Parem.

the Creator nor predicted by the Creator.  But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,3778

3778 See book i. chap. xxvi.–xxviii.

when we preferred to drop suggestions3779

3779 Admonere.

rather than treat them anew.3780

3780 Retractare: give a set treatise about them.

Concerning the Son of man our rule3781

3781 Præscriptio.

is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother?  Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.3782

3782 To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est.

But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)3783

3783 Si forte.

the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,3784

3784


Anf-03 v.iv.vi.xi Pg 13
Ezek. xxxiii. 11.

Now, if Marcion’s god has exhibited or proclaimed any such thing as this, I will allow him to be “the Father of mercies.” Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too,5690

5690 Atquin et nos.

adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents5691

5691 The Contingent qualities in logic.

are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;”5692

5692


Anf-03 v.x.i Pg 15
Ezek. xxxiii. 11.

And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,—a state originating doubtless with the dog-headed one himself.8223

8223 i.e. the devil.—Tr.

Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws8224

8224 An instrument of torture, so called.—Tr.

besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont.  Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures.  You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs,8225

8225


Anf-03 vi.ii.iv Pg 4
Dan. vii. 24, very loosely quoted.

In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”1471

1471


Anf-03 vi.iii.xx Pg 4
Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day.

for we do at the same time both make satisfaction8746

8746 See de Orat. c. xxiii. ad fin., and the note there.

for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”8747

8747


Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc.

And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


Anf-01 ix.vi.xlii Pg 15
Isa. i. 16.

Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

4448


Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.


Anf-02 vi.iii.iii.xii Pg 21.1


Anf-02 vi.iv.v.xiv Pg 116.1


Anf-02 iv.ii.iii.xii Pg 2.1


Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17.

be fond of the divine expostulations:2926

2926


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iv.ii.xxii Pg 7.1


Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7.

in “the time of their visitation,”1440

1440


Anf-01 ii.ii.viii Pg 3
Ezek. xviii. 30.

Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

40


Anf-03 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

1470


Anf-02 vi.iii.i.x Pg 16.1


Anf-01 ix.viii.xxxvi Pg 7
Rom. x. 8; Deut. xxx. 14.

as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience “the power of his resurrection and the fellowship of His sufferings.”4864

4864


Anf-01 v.iv.vii Pg 8
Ps. lxxxv. 9.

And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”772

772


Anf-02 iv.ii.ii.xxxviii Pg 3.1


Anf-03 v.iv.v.xxix Pg 42
Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

4691 Viderit.

what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

4692


Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

1273


Anf-01 ix.iv.xix Pg 29
Ps. ix. 12.

and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, “Father, forgive them, for they know not what they do,”3656

3656


Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.



Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692

692


Anf-02 vi.iv.iv.v Pg 28.1


Anf-02 vi.iv.vi.i Pg 10.1


Anf-01 ii.ii.l Pg 4
Isa. xxvi. 20.

Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”227

227


Anf-03 v.viii.xxvii Pg 9
Isa. xxvi. 20.

we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist.  Why else did He use the expression closets, in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “Until His anger pass away,”7480

7480


Anf-03 v.viii.xxvii Pg 10
Isa. xxvi. 20.

which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.


Anf-03 v.iv.v.xv Pg 41
Isa. x. 33.

And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021

4021


Anf-02 vi.ii.x Pg 9.1
1583 Cod. Sin. inserts, “having received.”

three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,”1584


Anf-02 vi.ii.x Pg 10.1
1584


Anf-02 vi.iv.v.vi Pg 12.3


Anf-02 vi.iv.iv.xxi Pg 55.1


Npnf-201 iii.vi.ii Pg 18


Anf-01 viii.iv.xxii Pg 4
Ps. l. (in E. V.).

Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004

2004


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-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9.

And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

4457 Deputetur.

by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

4458 Penes Creatorem.

This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

4459


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-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9.

And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

4457 Deputetur.

by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

4458 Penes Creatorem.

This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

4459


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

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

4462 Evacuationem.

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

4463


Anf-02 vi.iii.i.ix Pg 70.2


Anf-03 v.v.xxxiv Pg 13
Isa. xlii. 15.

and “they shall seek water, and they shall find none.”6500

6500


Anf-01 viii.iv.xvi Pg 3
Lev. xxvi. 40, 41.

For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.’1984

1984 See Apol., i. 47. The Jews [By Hadrian’s recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment.

For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him—God the Almighty and Maker of all things —cursing in your synagogues those that believe on Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, ‘Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, ye lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?’1985

1985


Anf-01 ix.iv.xii Pg 31
Ps. lxxx. 1.

For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, “The first living creature was like a lion,”3452

3452


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-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.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-01 ix.vi.xv Pg 5
Isa. xliii. 5.

Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

3964


Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-02 vi.iv.i.iv Pg 4.1


Anf-01 viii.iv.cix Pg 4
Mic. iv. 1 ff.



Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-02 vi.iv.i.iv Pg 4.1


Anf-01 viii.iv.cix Pg 4
Mic. iv. 1 ff.



Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-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 v.iii.x Pg 7
Isa. lxii. 2; 12.

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700

700


Anf-01 viii.iv.cxix Pg 6
Isa. lxii. 12.

Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’2405

2405


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-02 vi.iii.iii.xii Pg 39.2


Anf-02 vi.iii.iii.xii Pg 39.2


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


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


Npnf-201 iii.xvi.iv Pg 139


Anf-03 v.iv.v.xiii Pg 8
Isa. lii. 6.

For it was He who used to speak in the prophets—the Word, the Creator’s Son. “I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.”3910

3910


Anf-03 v.iv.vi.x Pg 54
Isa. xxv. 8 and (especially) Hos. xiii. 14.

—to Him will belong the gift, that is, the kingdom, who proclaimed the word which is to be accomplished in the kingdom.  And to none other God does he tell us that “thanks” are due, for having enabled us to achieve “the victory” even over death, than to Him from whom he received the very expression5678

5678


Anf-01 v.iii.x Pg 7
Isa. lxii. 2; 12.

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700

700


Anf-01 viii.iv.cxix Pg 6
Isa. lxii. 12.

Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’2405

2405


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-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.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3.

If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347

4347


Anf-03 iv.ix.iii Pg 17
Isa. ii. 3, 4.

Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself1177

1177 i.e., of beating swords into ploughs, etc.

demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury.1178

1178


Anf-03 v.iv.iv.xxi Pg 10
Isa. ii. 4.

that is, the provocation of hostilities; so that you here learn that Christ is promised not as powerful in war, but pursuing peace. Now you must deny either that these things were predicted, although they are plainly seen, or that they have been accomplished, although you read of them; else, if you cannot deny either one fact or the other, they must have been accomplished in Him of whom they were predicted. For look at the entire course of His call up to the present time from its beginning, how it is addressed to the nations (Gentiles) who are in these last days approaching to God the Creator, and not to proselytes, whose election3398

3398 Allectio.

was rather an event of the earliest days.  Verily the apostles have annulled3399

3399 Junius explains the author’s induxerunt by deleverunt; i.e., “they annulled your opinion about proselytes being the sole called, by their promulgation of the gospel.”

that belief of yours.


Anf-03 v.iv.v.i Pg 18
Isa. ii. 4.

meaning not those of the Jewish people only, but of the nations which are judged by the new law of the gospel and the new word of the apostles, and are amongst themselves rebuked of their old error as soon as they have believed. And as the result of this, “they beat their swords into ploughshares, and their spears (which are a kind of hunting instruments) into pruning-hooks;”3493

3493


Anf-03 v.iv.v.i Pg 19
Isa. ii. 4.

that is to say, minds, which once were fierce and cruel, are changed by them into good dispositions productive of good fruit. And again:  “Hearken unto me, hearken unto me, my people, and ye kings, give ear unto me; for a law shall proceed from me, and my judgment for a light to the nations;”3494

3494


Anf-03 v.iv.v.i Pg 20
Isa. ii. 4, according to the Sept.

wherefore He had determined and decreed that the nations also were to be enlightened by the law and the word of the gospel. This will be that law which (according to David also) is unblameable, because “perfect, converting the soul3495

3495


Npnf-201 iv.viii.xvii Pg 11


Anf-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9.

And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

4457 Deputetur.

by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

4458 Penes Creatorem.

This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

4459


Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


Anf-01 ix.vi.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3.

If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347

4347


Anf-01 ix.vii.xxxv Pg 6
Jer. xxiii. 6, 7.


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-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-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-01 viii.ii.xxxii Pg 4
Isa. xi. 1.

And a star of light has arisen, and a flower has sprung from the root of Jesse—this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews; and Jesse was His forefather according to the oracle, and He was the son of Jacob and Judah according to lineal descent.


Anf-01 ix.iv.x Pg 20
Isa. xi. 1, etc.

And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, “The Spirit of God is upon Me, because He hath anointed Me: He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn.”3390

3390


Anf-01 viii.iv.lxxxvii Pg 2
Isa. xi. 1 ff.

(now you admitted to me,” continued he, “that this referred to Christ, and you maintain Him to be pre-existent God, and having become incarnate by God’s will, to be born man by the Virgin:) how He can be demonstrated to have been pre-existent, who is filled with the powers of the Holy Ghost, which the Scripture by Isaiah enumerates, as if He were in lack of them?”


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


Anf-02 vi.iv.v.xv Pg 11.2


Anf-03 iv.vi.xiii Pg 5
Isa. xi. 1.

Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God.431

431


Anf-03 v.iv.v.i Pg 31
Isa. xi. 1.

Forasmuch then as he said, that from the Creator there would come other laws, and other words, and new dispensations of covenants, indicating also that the very sacrifices were to receive higher offices, and that amongst all nations, by Malachi when he says: “I have no pleasure in you, saith the Lord, neither will I accept your sacrifices at your hands. For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place a sacrifice is offered unto my name, even a pure offering”3506

3506


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.viii Pg 18
Isa. xi. 1–3.

In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God;5545

5545 We have more than once shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated “Spirit.”

so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted,5546

5546 Floruisset in carne.

rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them. From Judah were taken away “the wise man, and the cunning artificer, and the counsellor, and the prophet;”5547

5547


Anf-03 v.iv.vi.viii Pg 30
Comp. 1 Cor. xii. 8–11 and Isa. xi. 1–; 3.

See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,5557

5557


Anf-01 viii.iv.c Pg 6
It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to.

and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God;2333

2333


Anf-03 iv.ix.xiv Pg 19
See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

1462


Anf-03 v.iv.iv.vii Pg 22
See Zech. iii.

If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

3200


Anf-03 v.vi.iii Pg 6
Comp. Cant. ii. 15.

a destroyer of the vineyard of Christ. Have no fellowship897

897


Anf-01 viii.iv.cvi Pg 3
[Or, “Dayspring.”] Zech. vi. 12 (according to LXX.).

Accordingly, when a star rose in heaven at the time of His birth, as is recorded in the memoirs of His apostles, the Magi from Arabia, recognising the sign by this, came and worshipped Him.


Anf-01 viii.iv.cxxi Pg 4
Zech. vi. 12.

And speaking of the same, he says that ‘each tribe shall mourn.’2415

2415


Anf-03 v.vi.iii Pg 6
Comp. Cant. ii. 15.

a destroyer of the vineyard of Christ. Have no fellowship897

897


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-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-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.viii.x Pg 2
Ps. cxxx. 7.


Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

but what is that which, in a certain way, has been grasped by hand9027

9027


Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

but what is that which, in a certain way, has been grasped by hand9027

9027


Anf-01 ix.iv.xi Pg 20
Isa. xii. 2.

But as bringing salvation, thus: “God hath made known His salvation (salutare) in the sight of the heathen.”3412

3412


Anf-01 ix.vii.xxxv Pg 6
Jer. xxiii. 6, 7.


Anf-03 iv.ix.xi Pg 13
Or rather in Deuteronomy. See xxviii. 65 sqq.

saying, “Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest:  and there shall be instability of the print1375

1375 Or, “sole.”

of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree1376

1376


Anf-01 ix.vi.xv Pg 5
Isa. xliii. 5.

Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

3964


Npnf-201 iii.ix.xv Pg 33


Npnf-201 iii.ix.xv Pg 33


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-02 vi.iii.i.ix Pg 65.1


Anf-01 ix.vi.xv Pg 5
Isa. xliii. 5.

Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

3964


Npnf-201 iii.xvi.iv Pg 134


Anf-01 ix.vi.xv Pg 5
Isa. xliii. 5.

Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

3964


Npnf-201 iii.ix.xv Pg 33


Npnf-201 iii.ix.xv Pg 33


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Anf-02 vi.iii.i.ix Pg 65.1


Anf-01 v.xv.iii Pg 3
Isa. xliv. 6.

concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226

1226


Anf-01 viii.vi.xxi Pg 2
Isa. xliv. 6.

On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549

2549 Literally, “with the not-beings.”

that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550

2550 Literally, “between the God being and not-beings.”

Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”


Anf-02 v.ii.ix Pg 4.1


Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation.

Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863

863 Literally, “to die.”

and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.


Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6.

who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988

7988


Anf-03 v.v.vi Pg 6
All the ends of the world, and all the kingdoms of this earth,864

864 Literally, “this age.”

shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,865

865 Literally, “to die.”

for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
fire in me desiring to be fed;867

867 Literally, “desiring material.”

but there is within me a water that liveth and speaketh,868

868


Anf-03 v.ix.xviii Pg 6
Isa. xliv. 24.



Anf-03 v.ix.xix Pg 13
Isa. xliv. 24.

because by the Word were the heavens established.8000

8000


Anf-03 iv.ix.xiii Pg 56
See Isa. ii. 20.

—that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,1433

1433


Anf-03 v.iv.iv.xxiii Pg 3
Isa. ii. 20.

in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: “The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;”3417

3417


Anf-01 ix.vi.x Pg 12
Isa. xxv. 9.

and Peter says in his Epistle: “Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;”3909

3909


Anf-02 v.ii.ix Pg 3.1


Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation.

Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863

863 Literally, “to die.”

and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.


Anf-03 v.ix.xix Pg 15
Isa. xli. 4 (Sept.).

The Word, no doubt, was before all things. “In the beginning was the Word;”8002

8002


Anf-03 v.v.xxxiv Pg 8
Ps. cii. 25, 26.

Now to be changed is to fall from that primitive state which they lose whilst undergoing the change. “And the stars too shall fall from heaven, even as a fig-tree casteth her green figs6495

6495 Acerba sua “grossos suos” (Rigalt.). So our marginal reading.

when she is shaken of a mighty wind.”6496

6496


Npnf-201 iii.xii.xxiv Pg 7


Anf-01 viii.iv.lxxxi Pg 6
Isa. lxv. 17 to end.

Now we have understood that the expression used among these words, ‘According to the days of the tree [of life2270

2270 These words are not found in the mss.

] shall be the days of my people; the works of their toil shall abound’ obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, ‘The day of the Lord is as a thousand years,’2271

2271


Anf-01 ix.vii.xxxvi Pg 17
Isa. lxv. 17, 18.

Now this is what has been said by the apostle: “For the fashion of this world passeth away.”4780

4780


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-01 viii.iv.cxxxi Pg 2
Deut. xxxii. 7 ff.

And having said this, I added: “The Seventy have translated it, ‘He set the bounds of the nations according to the number of the angels of God.’ But because my argument is again in nowise weakened by this, I have adopted your exposition. And you yourselves, if you will confess the truth, must acknowledge that we, who have been called by God through the despised and shameful mystery of the cross (for the confession of which, and obedience to which, and for our piety, punishments even to death have been inflicted on us by demons, and by the host of the devil, through the aid ministered to them by you), and endure all torments rather than deny Christ even by word, through whom we are called to the salvation prepared beforehand by the Father, are more faithful to God than you, who were redeemed from Egypt with a high hand and a visitation of great glory, when the sea was parted for you, and a passage left dry, in which [God] slew those who pursued you with a very great equipment, and splendid chariots, bringing back upon them the sea which had been made a way for your sakes; on whom also a pillar of light shone, in order that you, more than any other nation in the world, might possess a peculiar light, never-failing and never-setting; for whom He rained manna as nourishment, fit for the heavenly angels, in order that you might have no need to prepare your food; and the water at Marah was made sweet; and a sign of Him that was to be crucified was made, both in the matter of the serpents which bit you, as I already mentioned (God anticipating before the proper times these mysteries, in order to confer grace upon you, to whom you are always convicted of being thankless), as well as in the type of the extending of the hands of Moses, and of Oshea being named Jesus (Joshua); when you fought against Amalek: concerning which God enjoined that the incident be recorded, and the name of Jesus laid up in your understandings; saying that this is He who would blot out the memorial of Amalek from under heaven. Now it is clear that the memorial of Amalek remained after the son of Nave (Nun): but He makes it manifest through Jesus, who was crucified, of whom also those symbols were fore-announcements of all that would happen to Him, the demons would be destroyed, and would dread His name, and that all principalities and kingdoms would fear Him; and that they who believe in Him out of all nations would be shown as God-fearing and peaceful men; and the facts already quoted by me, Trypho, indicate this. Again, when you desired flesh, so vast a quantity of quails was given you, that they could not be told; for whom also water gushed from the rock; and a cloud followed you for a shade from heat, and covering from cold, declaring the manner and signification of another and new heaven; the latchets of your shoes did not break, and your shoes waxed not old, and your garments wore not away, but even those of the children grew along with them.


Anf-01 ii.ii.xlii Pg 9
Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have “I will give thy rulers in peace, and thy overseers in righteousness.”



Anf-01 ix.vi.xxvii Pg 27
Isa. lx. 17.

Of whom also did the Lord declare, “Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He cometh, shall find so doing.”4171

4171


Anf-01 ix.vi.ix Pg 11
This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

3889


Anf-01 ii.ii.vii Pg 4
Jon. iii.

but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.


Anf-01 ix.vi.ix Pg 11
This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

3889


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 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


Anf-03 v.viii.xxix Pg 3
Ezek. xxxvii. 1–14.



Anf-01 ix.vi.xxxiv Pg 9
Isa. xi. 12.

and remembered His own dead ones who had formerly fallen asleep,4261

4261 Comp. book iii. 20, 4.

and came down to them that He might deliver them: but the second in which He will come on the clouds,4262

4262


Anf-02 vi.ii.viii Pg 13.1


Anf-02 vi.iv.v.xiv Pg 146.1


Anf-03 v.iv.v.i Pg 34
Deut. xxxii. 39.

—even the same “who createth evil and maketh peace;”3509

3509


Anf-03 v.iv.vi.xi Pg 19
Deut. xxxii. 39.

We have already made good the Creator’s claim to this twofold character of judgment and goodness5696

5696 See above in book ii. [cap. xi. p. 306.]

—“killing in the letter” through the law, and “quickening in the Spirit” through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One.5697

5697 Apud unum recenseri prævenerunt.

He alludes to Moses’ veil, covered with which “his face could not be stedfastly seen by the children of Israel.”5698

5698


Anf-03 v.viii.ix Pg 10
Deut. xxxii. 39.

Why reproach the flesh with those conditions which wait for God, which hope in God, which receive honour from God, which He succours? I venture to declare, that if such casualties as these had never befallen the flesh, the bounty, the grace, the mercy, (and indeed) all the beneficent power of God, would have had no opportunity to work.7351

7351 Vacuisset.



Anf-03 v.viii.xxviii Pg 10
Isa. xxxviii. 12, 13; 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6; Deut. xxxii. 39.

Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.


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-02 ii.iv.v Pg 10.1


Anf-03 v.viii.xxvii Pg 8
Isa. lviii. 8.

where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death. Thus we are furnished even with an allegorical defence of the resurrection of the body. When, then, we read, “Go, my people, enter into your closets for a little season, until my anger pass away,”7479

7479


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