King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

PARALLEL HISTORY BIBLE - Proverbs 3:29


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, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35

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


ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE


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

LXX- Greek Septuagint - Proverbs 3:29

μη 3361 τεκτηνη επι 1909 σον 4674 φιλον 5384 κακα 2556 παροικουντα και 2532 πεποιθοτα επι 1909 σοι 4671 4674

Douay Rheims Bible

Practise not evil against thy friend, when he hath confidence in thee.

King James Bible - Proverbs 3:29

Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

World English Bible

Don't devise evil against your neighbor, since he dwells securely by you.

Early Church Father Links

Npnf-105 xix.iv.iv Pg 11, Npnf-203 vi.xii.iii.xliv Pg 3

World Wide Bible Resources


Proverbs 3:29

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

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


Anf-02 vi.iii.iii.xi Pg 67.1


Anf-02 vi.iii.iii.xii Pg 7.1


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


Anf-03 v.iv.v.xix Pg 7
Isa. vi. 9.

—which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”4189

4189


Anf-03 v.viii.xxxiii Pg 5
Matt. xiii. 13; comp. Isa. vi. 9.

But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact:  “And He spake a parable unto them.”7499

7499


Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences.

Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

3166


Npnf-201 iii.vi.xiii Pg 22


Npnf-201 iii.vi.xiii Pg 22


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

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


Anf-01 ix.vi.xxx Pg 3
Matt. xiii. 11–16; Isa. vi. 10.

For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: “In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them].”4210

4210


Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences.

Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

3166


Anf-03 iv.iii.xxi Pg 5
Isa. vi. 10.

As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,—expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,—that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107

107 Elucidation V.

Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror:  without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others.  Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven,—a fact more certain far than the assertions of your Proculi concerning Romulus.108

108 Proculus was a Roman senator who affirmed that Romulus had appeared to him after his death.

All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning Cæsar, who was at the time Tiberius.  Yes, and the Cæsars too would have believed on Christ, if either the Cæsars had not been necessary for the world, or if Christians could have been Cæsars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero’s cruel sword sowed the seed of Christian blood at Rome.109

109 [Chapter l. at close. “The blood of Christians is the seed of the Church.”]

Yes, and we shall prove that even your own gods are effective witnesses for Christ.  It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, “We worship God through Christ.” Count Christ a man, if you please; by Him and in Him God would be known and be adored.  If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Musæus at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles.


Anf-03 v.iv.v.xxxi Pg 14
Isa. vi. 10.

their calling of God. In a manner most germane4738

4738 Pertinentissime.

to this parable, He said by Jeremiah:  “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”4739

4739


Anf-03 v.iv.vi.xi Pg 34
Isa. vi. 10 (only adapted).

and, “If ye will not believe, ye shall not understand;”5711

5711


Anf-03 iv.iv.ix Pg 12
See Ex. vii., viii.; and comp. 2 Tim. iii. 8.

tried God’s patience until the Gospel.  For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.217

217


Anf-03 v.ix.xvi Pg 11
Gen. vi. 6.

tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings—hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation “made by the Father a little less than the angels.”7970

7970


Npnf-201 iii.vii.xix Pg 23


Anf-01 ix.ii.xx Pg 4
Rom. iii. 11; Ps. xiv. 3.

they maintain to be said concerning ignorance of Bythus. Also that which is spoken by Moses, “No man shall see God and live,”2909

2909


Anf-02 iv.ii.ii.xxxv Pg 10.1


Anf-01 v.xv.ii Pg 5
Gen. i. 26, 27.

And further “In the image of God made He man.”1222

1222


Anf-01 vi.ii.vi Pg 19
Gen. i. 26.

And the Lord said, on beholding the fair creature1511

1511 Cod. Sin. has “our fair formation.”

man, “Increase, and multiply, and replenish the earth.”1512

1512


Anf-01 ix.ii.xxxi Pg 11
Gen. i. 26.

The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him.


Anf-01 vi.ii.v Pg 4
Gen. i. 26.

understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfil the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.”1484

1484


Anf-01 viii.iv.lxii Pg 3
Gen. i. 26; 28.

And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175

2175


Anf-01 viii.viii.vii Pg 4
Gen. i. 26.

What kind of man? Manifestly He means fleshly man, For the word says, “And God took dust of the earth, and made man.”2629

2629


Anf-01 ix.ii.xxv Pg 2
Gen. i. 26.

He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.


Anf-01 ix.iv.xxiv Pg 5
Gen. i. 26.

and we are all from him: and as we are from him, therefore have we all inherited his title. But inasmuch as man is saved, it is fitting that he who was created the original man should be saved. For it is too absurd to maintain, that he who was so deeply injured by the enemy, and was the first to suffer captivity, was not rescued by Him who conquered the enemy, but that his children were, —those whom he had begotten in the same captivity. Neither would the enemy appear to be as yet conquered, if the old spoils remained with him. To give an illustration: If a hostile force had overcome certain [enemies], had bound them, and led them away captive, and held them for a long time in servitude, so that they begat children among them; and somebody, compassionating those who had been made slaves, should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies,—those, too, on whose very account he had proceeded to this retaliation,— the children succeeding to liberty through the avenging of their fathers’ cause, but not3759

3759 The old Latin translation is: “Sed non relictis ipsis patribus.” Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook οὐκ ἀνειλημμένων for οὐκ ἀναλελειμένων. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss.

so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty.


Anf-01 ix.vi.i Pg 11
Gen. i. 26.

This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God’s workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.


Anf-01 ix.vi.xxi Pg 3
Gen. i. 26.

He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world.


Anf-01 ii.ii.xxxiii Pg 4
Gen. i. 26, 27.

Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137

137


Anf-02 vi.iii.i.xii Pg 4.1


Anf-02 vi.ii.x Pg 19.1


Anf-02 vi.iv.iv.xxi Pg 64.1


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


Anf-03 v.iv.iii.iv Pg 14
Gen. i. 26.

Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion2751

2751 Præfecit.

over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures2752

2752 Delicias.

to man so that, while master of the whole world,2753

2753 Totius orbis possidens.

he might tarry among higher delights, being translated into paradise, out of the world into the Church.2754

2754 There is a profound thought here; in his tract, De Pœnit. 10, he says, “Where one or two are, is the church, and the church is Christ.” Hence what he here calls Adam’s “higher delights,” even spiritual blessings in Christ with Eve. [Important note in Kaye, p. 304.]

The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good.2755

2755


Anf-03 iv.xi.xxvii Pg 11
Ver. 26.

And no wonder: in the seed lies the promise and earnest of the crop.


Anf-03 iv.xi.xxvii Pg 10
Ver. 26.

man’s whole posterity was declared and described in a plural phrase, “Let them have dominion over the fish of the sea,” etc.1702

1702


Anf-03 v.iv.vi.viii Pg 5
Gen. i. 26.

), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore “ought the woman to have power over her head, because of the angels?”5532

5532


Anf-03 v.viii.v Pg 6
Comp. 1 Cor. x. 31.


Anf-03 v.viii.vi Pg 6
Comp. Ignatius’ Epistle to the Ephesians, chap. ii.


Anf-03 v.ix.v Pg 17
Gen. i. 26.

for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason.  You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe God was not alone, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself.


Anf-03 v.ix.xii Pg 3
Gen. i. 26.

whereas He ought to have said, “Let me make man in my own image, and after my own likeness,” as being a unique and singular Being? In the following passage, however, “Behold the man is become as one of us,”7895

7895


Anf-03 v.ix.xxxiii Pg 11
“In speaking also of the Holy Ghost, Tertullian occasionally uses terms of a very ambiguous and equivocal character. He says, for instance (Adversus Praxean, c. xii.), that in Gen. i. 26, God addressed the Son, His Word (the Second Person in the Trinity), and the Spirit in the Word (the Third Person of the Trinity). Here the distinct personality of the Spirit is expressly asserted; although it is difficult to reconcile Tertullian’s words, ‘Spiritus in Sermone,’ with the assertion. It is, however, certain both from the general tenor of the Tract against Praxeas, and from many passages in his other writings (for instance, Ad Martyras, iii.), that the distinct personality of the Holy Ghost formed an article of Tertullian’s creed. The occasional ambiguity of his language respecting the Holy Ghost is perhaps in part to be traced to the variety of senses in which the term ‘Spiritus’ is used. It is applied generally to God, for ‘God is a Spirit’ (Adv. Marcionem, ii. 9); and for the same reason to the Son, who is frequently called ‘the Spirit of God,’ and ‘the Spirit of the Creator’ (De Oratione, i.; Adv. Praxean, xiv., xxvi.; Adv. Marcionem, v. 8; Apolog. xxiii.; Adv. Marcionem, iii. 6, iv. 33). Bp. Bull likewise (Defence of the Nicene Creed, i. 2), following Grotius, has shown that the word ‘Spiritus’ is employed by the fathers to express the divine nature in Christ.”—(Pp. 525, 526.)


Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

282


Npnf-201 iii.vi.ii Pg 12


Anf-01 ii.ii.xxxiii Pg 4
Gen. i. 26, 27.

Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137

137


Anf-01 v.xv.ii Pg 5
Gen. i. 26, 27.

And further “In the image of God made He man.”1222

1222


Anf-02 vi.iii.ii.x Pg 4.1


Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

282


Anf-03 v.v.xxvi Pg 8
Gen. i. 27.

It next reveals how He made him: “And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”6372

6372


Anf-03 v.viii.v Pg 8
i.e., in celibacy.

to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent1097

1097


Anf-03 v.ix.xii Pg 5
Gen. i. 27.

Why say “image of God?” Why not “His own image” merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ’s image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man.  But in respect of the previous works of the world what says the Scripture? Its first statement indeed is made, when the Son has not yet appeared:  “And God said, Let there be light, and there was light.”7897

7897


Anf-01 v.xv.ii Pg 6
Gen. v. 1, Gen. ix. 6.

And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

1223


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 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-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-02 iv.ii.ii.xxxviii Pg 13.1


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


Anf-02 vi.iv.ii.ix Pg 11.2


Anf-03 v.iv.v.xxxi Pg 28
Deut. xxxii. 20, 21.

—even with us, whose hope the Jews still entertain.4752

4752 Gerunt: although vainly at present (“jam vana in Judæis”—Oehler); Semler conjectures “gemunt, bewail.”

But this hope the Lord says they should not realize;4753

4753 Gustaturos.

Sion being left as a cottage4754

4754 Specula, “a look-out;” σκηνή is the word in LXX.

in a vineyard, as a lodge in a garden of cucumbers,”4755

4755


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-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.]

carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.


Anf-03 v.viii.iii Pg 4
Let not those who seem worthy of credit, but teach strange doctrines,1082

1082


Anf-01 ix.iv.xviii Pg 13
Isa. v. 6.

but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.”3624

3624


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 iv.ix.xiii Pg 59
Comp. Isa. v. 6, 7, with Matt. xxvii. 20–25, Mark xv. 8–15, Luke xxiii. 13–25, John xix. 12–16.

And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,”1436

1436


Anf-03 v.iv.iv.xxiii Pg 5
Isa. v. 6, 7.

And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: “Because of you my name is continually blasphemed amongst the nations3419

3419


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 vi.iv.iii Pg 10
Isa. xxx. 18.

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

8781


Anf-01 viii.iv.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 vi.ii.vi Pg 26
Ezek. xi. 19, Ezek. xxxvi. 26.

because He1518

1518


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-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



Anf-01 viii.iv.lxxxii Pg 3
Isa. i. 23.

Now, if you know certain amongst us to be of this sort, do not for their sakes blaspheme the Scriptures and Christ, and do not assiduously strive to give falsified interpretations.


Anf-01 ix.vi.iii Pg 21
Isa. i. 23.

And Jeremiah, in like manner: “They,” he says, “who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge.”3822

3822


Anf-02 vi.iii.i.ix Pg 49.1


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 viii.iv.xv Pg 3
Isa. lviii. 1–12.

‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”


Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX.

that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us:  then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311

1311


Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.

repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182

182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.

and all errors not according to knowledge, shall find no help from them.” But Isaiah183

183


Anf-01 ii.ii.iii Pg 3
Deut. xxxii. 15.

Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,15

15 It seems necessary to refer


Anf-01 v.ii.xvi Pg 7
Deut. xxxii. 15.

and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”601

601


Anf-01 viii.iv.xx Pg 3
Deut. xxxii. 15.

For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead.”1996

1996 νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus.

And as he was ready to say, “as the green herbs,” I anticipated him: “Why do you not receive this statement, ‘as the green herbs,’ in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper1997

1997 ἄὸικος καὶ παράνομος.

and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf.1998

1998 “The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins.”—Maranus.

Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’1999

1999


Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



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


Npnf-201 iii.xvi.iv Pg 27


Npnf-201 iii.xvi.iv Pg 35


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 ix.vi.xviii Pg 22
Zech. viii. 16, 17.

Moreover, David also says in like manner: “What man is there who desireth life, and would fain see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it.”4026

4026


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

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

1461


Anf-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.xvi Pg 14
Zech. viii. 17.

He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, “Vengeance is mine, and I will repay,”4047

4047


Anf-02 vi.iii.i.x Pg 27.1


Anf-02 vi.iv.iii Pg 248.1


Anf-02 vi.iii.iii.xi Pg 67.1


Anf-02 vi.iii.iii.xii Pg 7.1


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


Anf-03 v.iv.v.xix Pg 7
Isa. vi. 9.

—which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”4189

4189


Anf-03 v.viii.xxxiii Pg 5
Matt. xiii. 13; comp. Isa. vi. 9.

But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact:  “And He spake a parable unto them.”7499

7499


Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences.

Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

3166


Npnf-201 iii.vi.xiii Pg 22


Npnf-201 iii.vi.xiii Pg 22


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

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


Anf-01 ix.vi.xxx Pg 3
Matt. xiii. 11–16; Isa. vi. 10.

For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: “In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them].”4210

4210


Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences.

Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

3166


Anf-03 iv.iii.xxi Pg 5
Isa. vi. 10.

As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,—expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,—that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107

107 Elucidation V.

Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror:  without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others.  Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven,—a fact more certain far than the assertions of your Proculi concerning Romulus.108

108 Proculus was a Roman senator who affirmed that Romulus had appeared to him after his death.

All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning Cæsar, who was at the time Tiberius.  Yes, and the Cæsars too would have believed on Christ, if either the Cæsars had not been necessary for the world, or if Christians could have been Cæsars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero’s cruel sword sowed the seed of Christian blood at Rome.109

109 [Chapter l. at close. “The blood of Christians is the seed of the Church.”]

Yes, and we shall prove that even your own gods are effective witnesses for Christ.  It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, “We worship God through Christ.” Count Christ a man, if you please; by Him and in Him God would be known and be adored.  If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Musæus at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles.


Anf-03 v.iv.v.xxxi Pg 14
Isa. vi. 10.

their calling of God. In a manner most germane4738

4738 Pertinentissime.

to this parable, He said by Jeremiah:  “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”4739

4739


Anf-03 v.iv.vi.xi Pg 34
Isa. vi. 10 (only adapted).

and, “If ye will not believe, ye shall not understand;”5711

5711


Anf-03 iv.iv.ix Pg 12
See Ex. vii., viii.; and comp. 2 Tim. iii. 8.

tried God’s patience until the Gospel.  For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.217

217


Anf-03 v.iv.iii.xxiv Pg 17
Jer. xviii. 11.

meaning not to sinful evils, but avenging ones.  What sort of stigma3003

3003 Infamiam.

pertains to these, congruous as they are with God’s judicial character, we have sufficiently explained.3004

3004 See above, chap. xiv. [p. 308, supra.]

Now although these are called “evils,” they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil3005

3005


Anf-01 viii.iv.lxxii Pg 4
Jer. xi. 19.

And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: ‘The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.’2221

2221 This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.—Maranus.



Anf-01 v.xv.iii Pg 6
Isa. liii. 7; Jer. xi. 19.


Anf-03 iv.ix.x Pg 45
See Jer. xi. 19 (in LXX.).

Of course on His body that “wood” was put;1349

1349


Anf-03 v.iv.iv.xix Pg 7
Jer. xi. 19.

that is, His body. For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread, the Lord Himself designing to give by and by an interpretation of the mystery. If you require still further prediction of the Lord’s cross, the twenty-first Psalm3361

3361 The twenty-second Psalm. A.V.

is sufficiently able to afford it to you, containing as it does the entire passion of Christ, who was even then prophetically declaring3362

3362 Canentis.

His glory. “They pierced,” says He, “my hands and my feet,”3363

3363


Anf-03 v.iv.v.xl Pg 21
So the Septuagint in Jer. xi. 19, Ξύλον εἰς τὸν ἄρτον αὐτοῦ (A.V. “Let us destroy the tree with the fruit”). See above, book iii. chap. xix. p. 337.

which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies,5089

5089 Illuminator antiquitatum. This general phrase includes typical ordinances under the law, as well as the sayings of the prophets.

He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed “in His blood,”5090

5090


Anf-03 iv.ix.x Pg 7
Ps. xxxv. (xxxiv. in LXX.) 12.

and, “What I had not seized I was then paying in full;”1318

1318


Treasury of Scriptural Knowledge, Chapter 3

VERSE 	(29) - 

Pr 6:14,18; 16:29,30 Ps 35:20; 55:20; 59:3 Jer 18:18-20 Mic 2:1,2


PARALLEL VERSE BIBLE

God Rules.NET