Against Heresies 4.23.1–4.27.4

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 16 passages

Latin text: Harvey 1857 (Latin text: Harvey (1857), transcribed from archive.org OCR of the printed volumes; section numbers checked against Stieren (1853)).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885), Irenaeus, Against Heresies.

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Against 4, chapter 23

4.23.1Harvey 2:205

Propter hoc dicebat Dominus discipulis: Ecce dico vobis, Attollite oculos vestros, et videte regiones, quoniam alba sunt ad messem. Nam messor mercedem accipit, et congregat fructum in vitam eternam: uti et qui seminat, et qui metit, simul gaudeant. In hoc enim est sermo verus, quoniam alius est qui seminat, et alius qui metit. Ego enim praemisi vos metere quod vos non laborastis: alii laboraverunt, et vos in laborem eorum introistis. Qui ergo sunt qui laboraverunt, qui dispositionibus Dei deservierunt? Manifestum est, quia patriarchae et prophetae, qui etiam praefiguraverunt nostram fidem, et disseminaverunt in terra adventum Filii Dei, quis et qualis erit: uti qui posteriores erant futuri homines, habentes timorem Dei, facile susciperent adventum Christi, instructi a prophetis. Et propter hoc Joseph, cum cognovisset quod praegnans esset Maria, et cogitaret absconse dimittere eam, angelus in somnis dixit ad eum: Ne timueris assumere Mariam conjugem tuam; quod enim habet in ventre, ex Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum: ipse enim salvabit populum suum a peccatis eorum. Et adjecit suadens ei: Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino, per prophetam dicentem: Ecce virgo in utero accipiet, et pariet filium, et vocabitur nomen ejus Emmanuel; per sermones prophete suadens ei, et excusans Mariam: hanc eandem esse ostendens, quz ab Esaia esset praenuntiata virgo, que generaret Emmanuel. Quapropter sine dubitatione suasus Joseph, et Mariam accepit, et in reliqua universa educatione Christi gaudens obsequium praestitit, usque in Aegyptum suscipiens profectionem, et inde regressum, et in Nazareth transmigrationem. Denique qui ignorabant Scripturas, et repromissionem Dei, et dispositionem Christi, patrem eum vocabant pueri. Propter hoc autem et ipse Dominus in Capharnaum Esaiae prophetias legebat: Spiritus Domini super me, quapropter unxit me, evangelisare pauperibus misit me, curare contribulatos corde, praedicare captivis remissionem, et caecis visionem. Semetipsum quoque ostendens praenuntiatum per Esaiae prophetiam, dicebat eis: Hodie adimpleta est Scriptura haec in auribus vestris.

For this reason the Lord said to his disciples: “Behold, I tell you, lift up your eyes and see the fields, for they are white for harvest. For the reaper receives wages and gathers fruit for eternal life, so that he who sows and he who reaps may rejoice together. For in this the saying is true, that one sows and another reaps. For I sent you ahead to reap what you did not labour for; others laboured, and you have entered into their labour.” Who, then, are those who laboured, who served the dispensations of God? Plainly the patriarchs and prophets, who also prefigured our faith and sowed on the earth the coming of the Son of God, who and what he would be, so that those who would come later, having the fear of God, might easily receive the coming of Christ, instructed by the prophets. And for this reason, when Joseph learned that Mary was pregnant and was thinking of putting her away secretly, the angel said to him in sleep: “Do not fear to take Mary your wife; for what she has in her womb is from the Holy Spirit. She will bear a son, and you will call his name Jesus; for he will save his people from their sins.” And he added, persuading him: “All this took place to fulfil what was spoken by the Lord through the prophet, saying: Behold, a virgin will conceive in the womb and bear a son, and his name will be called Emmanuel”; persuading him by the words of the prophet and excusing Mary, showing that she was the very virgin foretold by Isaiah who would bear Emmanuel. Therefore Joseph, persuaded without doubt, took Mary, and in all the rest of Christ’s upbringing gave joyful service, undertaking the journey into Egypt, the return from there, and the move to Nazareth. Finally, those who did not know the Scriptures, the promise of God, and the dispensation of Christ called him the father of the boy. For this reason too the Lord himself read the prophecies of Isaiah in Capernaum: “The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to heal the broken-hearted, to proclaim release to captives and sight to the blind.” And showing that he himself was foretold by the prophecy of Isaiah, he said to them: “Today this Scripture has been fulfilled in your ears.”

John 4:35 (quotation, high confidence) · John 4:36 (quotation, high confidence) · John 4:37 (quotation, high confidence) · John 4:38 (quotation, high confidence) · Matt 1:19 (allusion, high confidence) · Matt 1:20 (quotation, high confidence) · Matt 1:21 (quotation, high confidence) · Matt 1:22 (quotation, high confidence) · Matt 1:23 (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Matt 2:14 (allusion, high confidence) · Matt 2:23 (allusion, high confidence) · Luke 4:18 (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Luke 4:21 (quotation, high confidence)

Notes and citation

Summary: The patriarchs and prophets sowed what the apostles reaped; Joseph was persuaded by Isaiah’s prophecy, and Christ showed himself foretold by Isaiah.

Harvey’s chapter title (on “others laboured”) and his notes were removed. Irenaeus places the reading of Isaiah in Capernaum (Luke 4:16 has Nazareth). Quotations and allusions: John 4:35–38; Matt 1:18–23; Isa 7:14; Matt 2:13–23; Luke 4:18–21 (Isa 61:1).

Notes on the original text

Digital text corrected (Harvey's note and running head; OCR slip; OCR slip; OCR slip; margin debris; OCR slip; margin reference; editor's chapter title; margin debris; small capitals; margin debris; margin debris inside a word; OCR slip; margin reference; margin reference; OCR slip; stray Greek; stray mark; stray stop): De eo quod att, non vos laborastis: alii laboraverunt, et 35— 1. PnaoprEx hoe → Propter hoc; vobis, ν Attollite → vobis, Attollite; simul ! gaudeant → simul gaudeant; pramisi vos metere quod vos non laborastis: ali laboraverunt, et vos in laborem eorum 4ntroistis → praemisi vos metere quod vos non laborastis: alii laboraverunt, et vos in laborem eorum introistis; angelus in Matt. 1.20et SOmnis dixit ad eum: Ne fimueris → angelus in somnis dixit ad eum: Ne timueris; quod enim habet. in ventre → quod enim habet in ventre; filium, σέ vocabis nomen ejus Jesum: 4pse enim salvabit Matt.i.29,93. populum → filium, et vocabis nomen ejus Jesum: ipse enim salvabit populum; Hoc autem Stotum factum est, ut adimpleretur quod dictum est a Domino, per. vi... prophetam. dicentem → Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino, per prophetam dicentem; hane eandem → hanc eandem; Emmanuel. Matt.i.2%. Quapropter → Emmanuel. Quapropter; praeeo. 5:0. Matt.1i.14, Stitit, usque in ZEgyptum suscipiens profectionem, et inde regreses sum → praestitit, usque in Aegyptum suscipiens profectionem, et inde regressum; ignorabant Μ. sc. Scripturas → ignorabant Scripturas; in Luc. ἐν. 186, Capharnaum Esaise → in Capharnaum Esaiae; super ex Esai. Ix.... l sie, quapropter unzit me → super me, quapropter unxit me; curare 1 gaudeant, over vocatus est eras contribulatos corde, praonare captivis remissionem, et cacis visiLIB. IV. onem → curare contribulatos corde, praedicare captivis remissionem, et caecis visionem; praenuntiatum | per Esaiae GR IV n prophetiam → praenuntiatum per Esaiae prophetiam; hac ἐπ΄ xxii 1. auribus → haec in auribus.

Topics: Christology, Divorce and remarriage

Cite (SBL): Irenaeus, Haer. 4.23.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-23-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

4.23.2Harvey 2:205

Propter hoc et Philippus, cum invenisset eunuchum reginae Aethiopum legentem ea quz scripta sunt: Quemadmodum ovis ad victimam ductus est, et quemadmodum agnus in conspectu tondentis sine voce, sic non aperuit os suum. In humilitate judicium ejus ablatum est; et reliqua quaecunque de passione ejus, et de carnali adventu, et quemadmodum inhonoratus est a non credentibus ei, pertransivit propheta; facile suasit ei credere eum, esse Christum Jesum, qui sub Pontio Pilato crucifixus est, et passus est quaecunque praedixit propheta, eumque esse Filium Dei, qui aeternam vitam hominibus dat. Et statim ut baptisavit eum, abscessit ab eo. Nihil enim aliud deerat ei qui a prophetis fuerat przecatechisatus: non Deum Patrem, non conversationis dispositionem, sed solum adventum ignorabat Filii Dei; quem cum breviter cognovisset, agebat iter gaudens, praeco futurus in Aethiopia Christi adventus. Quapropter non multum laboravit circa eum Philippus, quoniam erat in timore Dei preaptatus a prophetis. Propter hoc autem et apostoli, oves colligentes quz perierant domus Israel, de Scripturis alloquentes eos, ostendebant Jesum crucifixum hunc esse Christum Filium Dei vivi, et magnam multitudinem suadebant, qui tamen habebat timorem ad Deum: et una die baptisati sunt hominum tria millia, et quatuor, et quinque.

For this reason also Philip, when he found the eunuch of the queen of the Ethiopians reading what is written: “Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he did not open his mouth. In his humiliation his judgment was taken away”, and all the rest that the prophet went through about his passion, his coming in the flesh, and how he was dishonoured by those who did not believe him, easily persuaded him to believe that he was Christ Jesus, who was crucified under Pontius Pilate and suffered all that the prophet foretold, and that he is the Son of God, who gives eternal life to human beings. And immediately after he baptized him, he departed from him. For nothing else was lacking to one who had been catechized beforehand by the prophets: he was not ignorant of God the Father nor of the ordering of conduct, but only of the coming of the Son of God; and having learned it briefly, he went on his way rejoicing, to be a herald in Ethiopia of Christ’s coming. Therefore Philip did not labour much over him, since he had been prepared in the fear of God by the prophets. For this reason also the apostles, gathering the lost sheep of the house of Israel and speaking to them from the Scriptures, showed that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who nevertheless had the fear of God; and in one day three thousand, and four, and five thousand people were baptized.

Acts 8:27 (allusion, high confidence) · Isa 53:7 (quotation, high confidence) · Isa 53:8 (quotation, high confidence) · Acts 8:32 (quotation, high confidence) · Acts 8:38 (allusion, high confidence) · Acts 8:39 (allusion, high confidence) · Matt 10:6 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence)

Notes and citation

Summary: The Ethiopian eunuch, already taught by the prophets, needed only to learn of the Son’s coming; likewise the apostles easily persuaded Jews who feared God.

Baptism: translated as written. Quotations and allusions: Acts 8:27–39; Isa 53:7–8; Matt 10:6; Acts 2:41; Acts 4:4.

Notes on the original text

Digital text corrected (OCR slip; line number; margin debris; margin reference; margin references): regine ZEthiopum → reginae Aethiopum; conspectu, Fest lili. 7. tondentis → conspectu tondentis; qusecunque → quaecunque; in JEthiopia → in Aethiopia; 5quoniam → quoniam; domus ¢. Israel → domus Israel; quinque. —Act. it. 41. ct. iv. 4. → quinque..

Topics: Baptism

Cite (SBL): Irenaeus, Haer. 4.23.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-23-2).

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Against 4, chapter 24

4.24.1Harvey 2:205

Propter hoc et Paulus, gentium Apostolus cum esset: Plus eis, inquit, omnibus laboravi. Illis enim facilis catechisatio fuit, videlicet cum ex Scripturis haberent ostensiones, et qui Moysem et prophetas audiebant, et facile recipiebant primogenitum mortuorum et principem vitae Dei, eum qui per extensionem manuum dissolvebat Amalech, et vivificabat hominem de serpentis plaga per fidem quse erat in eum. Gentes quidem primo catechisabat Apostolus, quemadmodum in eo libro, qui ante hunc est, ostendimus, discedere ab idolorum superstitione, et unum Deum colere, factorem caeli et terre, et universe conditionis fabricatorem: esse autem hujus Filium Verbum ejus, per quem constituit omnia; et hunc in novissimo tempore hominem in hominibus factum, reformasse quidem humanum genus, destruxisse autem et vicisse inimicum hominis, et donasse suo plasmati adversus reluctantem victoriam. Adhuc autem etsi non faciebant qui erant ex circumcisione sermones Dei, quod essent contemtores, sed erant praeinstructi non moechari, nec fornicari, non furari, nec fraudare, et quaecunque in exterminium proximorum fiunt, mala esse, et odiri a Deo. Quapropter et facile assentiebant ab his abstinere, quoniam haec didicerant.

For this reason also Paul, since he was the apostle of the nations, says: “I laboured more than all of them.” For the instruction of those others was easy, since they had proofs from the Scriptures, and those who heard Moses and the prophets also easily received the firstborn of the dead and the prince of the life of God, him who by the stretching out of hands overthrew Amalek and gave life to man from the serpent’s wound through faith in him. But the nations the apostle first instructed, as we showed in the book before this, to depart from the superstition of idols and to worship one God, the maker of heaven and earth and the fashioner of the whole creation; and that his Son is his Word, through whom he established all things; and that this one, in the last time made man among men, restored the human race, destroyed and conquered the enemy of man, and gave his handiwork victory over the adversary. And even if those of the circumcision did not do the words of God, because they were despisers, yet they had been instructed beforehand not to commit adultery, nor sexual immorality, not to steal, nor defraud, and that whatever is done to the ruin of one’s neighbours is evil and hated by God. Therefore they easily agreed to abstain from these things, since they had learned them.

Textual problem in this passage: see the notes.

1 Cor 15:10 (quotation, high confidence) · Col 1:18 (allusion, high confidence) · Acts 3:15 (allusion, high confidence) · Exod 17:11 (allusion, high confidence) · Num 21:9 (allusion, high confidence)

Notes and citation

Summary: Paul laboured more than the other apostles because the Gentiles, unlike the Jews, had first to be taught to leave idols and to learn the moral law.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: 1 Cor 15:10; Col 1:18; Acts 3:15; Exod 17:11–12; Num 21:8–9.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; OCR slip; note marker; margin debris; margin reference inside a word; running head): Proprter → Propter; laboravi. llis enim facilis catechisatio fuit, 1 videlicet → laboravi. Illis enim facilis catechisatio fuit, videlicet; primogenitum Lipiv. mortuorum → primogenitum mortuorum; vitse Dei, eum qui per extensionem GR. IV. ai. manuum → vitae Dei, eum qui per extensionem manuum; serpentis xxl plaga → serpentis plaga; catechiExod. xvil. sabat → catechisabat; superstitione, e& unum → superstitione, et unum; erant Sprzeinstructi → erant praeinstructi; odiri à Deo → odiri a Deo; abstinere, o. 34. quoniam → abstinere, quoniam.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.24.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-24-1).

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4.24.2Harvey 2:205

Gentiles vero et hoc ipsum discere oportebat, quoniam hujusmodi operationes malae, et exterminatoriae, et inutiles sunt, et damnosae his qui operantur eas. Quapropter plus laborabat qui in gentes apostolatum acceperat, quam qui in circumcisione praeconabant Filium Dei. Illos enim adjuvabant Scripturae, quas confirmavit Dominus et adimplevit, talis veniens qualis et praedicabatur: hic vero peregrina quaedam eruditio, et nova doctrina, deos gentium, non solum non esse deos, sed et idola esse daemoniorum; esse autem unum Deum, qui est super omnem principatum, et dominationem, et potestatem, et omne nomen quod nominatur: et hujus Verbum, naturaliter quidem invisibilem, palpabilem et visibilem in hominibus factum, et usque ad mortem descendisse, mortem autem crucis: et eos qui in eum credunt, incorruptibiles et impassibiles futuros, et percipere regnum coelorum. Et haec sermone praedicabantur gentibus sine Scripturis: quapropter et plus laborabant qui in gentes praedicabant. Generosior autem rursus fides gentium ostenditur, sermonem Dei assequentium, sine instructione literarum.

But the Gentiles had to learn this very thing, that such deeds are evil, ruinous, useless, and harmful to those who do them. Therefore he laboured more who had received the apostleship to the Gentiles than those who preached the Son of God among the circumcision. For those were helped by the Scriptures, which the Lord confirmed and fulfilled, coming such as he had been proclaimed; but here was a foreign learning and a new teaching: that the gods of the nations not only are not gods but are idols of demons; that there is one God, who is above every principality, dominion, power, and every name that is named; and that his Word, invisible by nature, became palpable and visible among human beings and descended to death, the death of the cross; and that those who believe in him will be incorruptible and impassible and receive the kingdom of heaven. And these things were preached to the Gentiles by word, without the Scriptures; therefore those who preached among the Gentiles also laboured more. But again the faith of the Gentiles is shown to be more noble, since they followed the word of God without instruction from the writings.

Textual problem in this passage: see the notes.

1 Cor 10:20 (allusion, medium confidence) · Eph 1:21 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)

Notes and citation

Summary: The apostle to the Gentiles laboured more because they lacked the Scriptures; their faith, following the word without them, was the more noble.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusions: 1 Cor 10:20; Eph 1:21; Phil 2:8.

Notes on the original text

Digital text corrected (OCR slip; line number; stray Greek; stray mark): operationes mal, et → operationes malae, et; 5qualis → qualis; qusedam → quaedam; “οὐ idola esse dzeemoniorum → et idola esse daemoniorum; Verbum, ὃ naturaliter → Verbum, naturaliter; Et hsc sermone → Et haec sermone; instructione? literarum → instructione literarum.

Cite (SBL): Irenaeus, Haer. 4.24.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-24-2).

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Against 4, chapter 25

4.25.1Harvey 2:205

Sic enim oportuerat filios Abrahae, quos illi de lapidibus excitavit Deus, et fecit assistere ei principi et proenuntiatori facto nostrae fidei, (qui et accepit testamentum circumcisionis, post eam justificationem quze fuerat in praeputio fidei, ut praefigurarentur in eo utraque testamenta, ut fieret pater omnium qui sequuntur verbum Dei, et peregrinationem in hoc saeculo sustinent, id est, eorum qui ex circumcisione, et eorum qui ex preputio fideles sunt, sicut et Christus lapis summus angularis, omnia sustinens,) et in unam fidem Abrahae colligens eos, qui ex utroque testamento apti sunt in aedificationem Dei. Sed haec quidem quae est in praeputio fides, utpote finem conjungens principio, prima et novissima facta est. Etenim ante circumcisionem erat in Abraham, et in reliquis justis qui placuerunt Deo, sicut demonstravimus: et rursus in novissimis temporibus orta est in humano genere per Domini adventum. Circumcisio vero et Lex operationum media obtinuerunt tempora.

For so it was fitting that the sons of Abraham, whom God raised up to him from stones, should stand beside him who was made the chief and forerunner of our faith (who also received the covenant of circumcision after the justification he had by faith in uncircumcision, so that both covenants might be prefigured in him, and he might become the father of all who follow the word of God and endure a life of pilgrimage in this world, that is, of those from the circumcision and those from the uncircumcision who are faithful, as Christ too is the chief cornerstone, bearing all things), and that he should gather into the one faith of Abraham those from both covenants who are fit for God’s building. But this faith in uncircumcision, as joining the end to the beginning, has become both first and last. For it was in Abraham before circumcision, and in the other righteous who pleased God, as we have shown; and again in the last times it arose in the human race through the Lord’s coming. But circumcision and the law of works occupied the times in between.

Matt 3:9 (allusion, high confidence) · Rom 4:11 (allusion, high confidence) · Rom 4:12 (allusion, high confidence) · Eph 2:20 (quotation, high confidence)

Notes and citation

Summary: Abraham, justified by faith before circumcision, is father of believers from both circumcision and uncircumcision; faith in uncircumcision is both first and last.

Harvey’s chapter title (how in circumcision, uncircumcision, and faith one Father is shown) was removed. Allusions: Matt 3:9; Rom 4:10–12; Eph 2:20.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray letter; editor's chapter title; margin reference; margin reference inside a word): Quemadmodum in circumcisione, et preputio, οἱ fide unus Pater ostenditur. Sic enim → Sic enim; exciuat. ui. 9. tavit → excitavit; cireumcisionis → circumcisionis; prseputio fidei, ut praefigurarentur i in eo → praeputio fidei, ut praefigurarentur in eo; Abrahs → Abrahae; sedificationem → aedificationem; Sed hsc quidem qus est → Sed haec quidem quae est; obtinuerunt iv. 11, tempora → obtinuerunt tempora.

Cite (SBL): Irenaeus, Haer. 4.25.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-25-1).

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4.25.2Harvey 2:205

Hoc et per alia quidem multa, jam vero et per Thamar Jude nurum typice ostenditur. Cum enim concepisset geminos, alter eorum prior protulit manum suam: et cum obstetrix putaret eum primogenitum esse, coccinum alligavit signum in manu ejus. Cum hoc autem factum esset, et abstraxisset manum suam, prior exivit frater ejus Phares; sic deinde secundus ille, in quo erat coccinum, Zara: clare manifestante Scriptura, eum quidem populum qui habet coccinum signum, id est eam fidem qure est in praeputio, praeostensam quidem primum in patriarchis, post deinde subtractam, uti nasceretur frater ejus; deinde sic eum qui prior esset secundo loco natum, qui est cognitus per signum coccinum, quod erat in eo, quod est passio Justi, ab initio praefigurata in Abel, et descripta a prophetis, perfecta vero in novissimis temporibus in Filio Dei.

This is shown typically through many other things, and especially through Tamar, Judah’s daughter-in-law. For when she had conceived twins, one of them first put out his hand; and the midwife, thinking him the firstborn, tied a scarlet sign on his hand. When this was done and he had drawn back his hand, his brother Perez came out first; then the second, Zerah, on whom was the scarlet: Scripture clearly showing that the people that has the scarlet sign, that is, the faith that is in uncircumcision, shown first in the patriarchs, was then withdrawn so that his brother might be born; and then he who was first was born in second place, known by the scarlet sign on him, which is the passion of the Just One, prefigured from the beginning in Abel, described by the prophets, and perfected in the last times in the Son of God.

Gen 38:27 (allusion, high confidence) · Gen 38:28 (allusion, high confidence) · Gen 38:29 (allusion, high confidence) · Gen 38:30 (allusion, high confidence)

Notes and citation

Summary: Tamar’s twins, Zerah with the scarlet thread and Perez, prefigure the faith of uncircumcision, first shown in the patriarchs, then withdrawn, and restored in the Church.

ANF renders “faith in a state of circumcision”; the Latin has “in praeputio” (uncircumcision), followed here. Margin debris was removed. Allusion: Gen 38:27–30.

Notes on the original text

Digital text corrected (margin debris and running head; split word; stray stop): ty pice → typice; deinde. subtractam → deinde subtractam; in 3 CL,Voss,, LIB.IV. Abel, et descripta a prophetis, perfecta vero in novissimis tempooiv. Iv. xm. ribus → in Abel, et descripta a prophetis, perfecta vero in novissimis temporibus.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.25.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-25-2).

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4.25.3Harvey 2:205

Oportebat enim quaedam quidem praenuntiari paternaliter a patribus, quaedam autem praefigurari legaliter a prophetis, quedam vero deformari secundum formationem Christi, ab his qui adoptionem perceperunt: omnia vero in uno Deo ostenduntur. Cum enim unus esset Abraham, in semetipso praefigurabat duo testamenta, in quibus alii quidem seminaverunt alii vero messi sunt: In hoc enim, inquit, sermo est verus, quoniam alter quidem est qui seminat populus, alter qui metet: unus autem Deus praestans utrisque quze sunt apta, semen quidem seminanti, panem vero ad edendum metenti. Quemadmodum alter quidem est qui plantat, et alter qui adaquat, unus autem qui dat incrementum Deus. Disseminaverunt enim sermonem de Christo patriarchae et prophetae; demessa est autem Ecclesia, hoc est, fructum percepit. Propter hoc et ipsi orant habere tabernaculum in ea, Hieremia dicente: Quis dabit mihi in deserto habitationem novissimam: uti et qui seminat et qui metit simul gaudeant in Christi regno, qui omnibus adest, de quibus ab initio bene sensit Deus, attribuens adesse eis Verbum suum.

For some things had to be announced beforehand in a fatherly way by the fathers, others prefigured in the manner of the law by the prophets, and others portrayed according to the form of Christ by those who received the adoption; but all are shown in one God. For though Abraham was one, he prefigured in himself two covenants, in which some sowed and others reaped. “For in this,” he says, “the saying is true, that one people sows and another reaps; but one God gives to both what is fitting: seed to the sower and bread to eat to the reaper.” As one plants and another waters, but one God gives the growth. For the patriarchs and prophets sowed the word about Christ, and the Church reaped, that is, received the fruit. For this reason they too pray to have a dwelling in her, as Jeremiah says: “Who will give me in the desert a last dwelling?”, so that he who sows and he who reaps may rejoice together in the kingdom of Christ, who is present to all whom God from the beginning regarded favourably, granting his Word to be present to them.

John 4:37 (quotation, high confidence) · Isa 55:10 (allusion, high confidence) · 2 Cor 9:10 (allusion, medium confidence) · 1 Cor 3:7 (allusion, high confidence) · Jer 9:2 (quotation, high confidence) · John 4:36 (allusion, high confidence)

Notes and citation

Summary: The patriarchs and prophets sowed the word about Christ and the Church reaped it, so that both rejoice together in Christ’s kingdom.

The words “one people sows” paraphrase John 4:37. Quotations and allusions: John 4:37; Isa 55:10 (2 Cor 9:10); 1 Cor 3:7; Jer 9:2; John 4:36.

Notes on the original text

Digital text corrected (margin debris; stray mark; margin reference; margin reference inside a word; margin reference; OCR slip; stray letters): praenuntiari nui paternaliter → praenuntiari paternaliter; alii vero Joviv.s; messi sunt: Jn hoc enim → alii vero messi sunt: In hoc enim; unus autem Deus Beal, Iv. 10, praestans → unus autem Deus praestans; panem ir vero ad edendum metenti. Quemadmodum alter quidem est qui ` plantat → panem vero ad edendum metenti. Quemadmodum alter quidem est qui plantat; in ea, Je.ix. 2. Hieremia → in ea, Hieremia; habitationem novisJoh.iv.3. simam → habitationem novissimam.

Cite (SBL): Irenaeus, Haer. 4.25.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-25-3).

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Against 4, chapter 26

4.26.1Harvey 2:205

Si quis igitur intentus legat Scripturas, inveniet in iisdem de Christo sermonem, et nove vocationis praefigurationem. Hic est enim thesaurus absconsus in agro, id est, in isto mundo: (Ager enim mundus est,) absconsus vero in Scripturis thesaurus Christus, quoniam per typos et parabolas significabatur, unde poterat hoc quod secundum hominem est intelligi, priusquam consummatio eorum que consummata sunt veniret, quae est adventus Christi? Et propter hoc Danieli prophetae dicebatur: Muni sermones, et signa librum usque ad tempus consummationis, quoadusque discant multi, et adimpleatur agnitio. In eo enim cum perficietur dispersio, cognoscent omnia haec. Sed et Hieremias ait: In novissimis diebus intelligent ea. Omnis enim prophetia, priusquam habeat effectum, aenigmata et ambiguitates sunt hominibus. Cum autem venerit tempus, et evenerit quod prophetatum est, tunc prophetie habent liquidam et certam expositionem. Et propter hoc quidem Judaeis cum legitur Lex in hoc nunc tempore, fabulae similis est: non enim habent expositionem omnium rerum pertinentem ad adventum Filii Dei, qui est secundum hominem: a Christianis vero cum legitur, thesaurus est, absconsus in agro, cruce vero Christi revelatus est, et explanatus, et ditans sensum hominum, et ostendens sapientiam Dei, et eas que sunt erga hominem dispositiones ejus manifestans, et Christi regnum preformans, et haereditatem sancte Hierusalem przeevangelisans, et pronuntians, quoniam in tantum homo diligens Deum proficiet, ut etiam videat Deum, et audiat sermonem ejus, et ex auditu loquelae ejus in tantum glorificari, uti reliqui non possint intendere in faciem gloriae ejus, quemadmodum dictum est a Daniele: Quoniam intelligentes fulgebunt, quemadmodum claritas firmamenti, et a multis justis sicut stelle in secula. Quemadmodum igitur ostendimus, si quis legat Scripturas. Etenim Dominus sic disseruit discipulis post resurrectionem suam a mortuis, ex ipsis Scripturis ostendens eis, quoniam oportebat pati Christum, et intrare in gloriam suam, et in nomine ejus remissionem peccatorum predicari in toto mundo. Et erit consummatus discipulus, et similis patrifamilias qui de thesauro suo profert nova et vetera.

If anyone, then, reads the Scriptures attentively, he will find in them the word about Christ and a prefiguring of the new calling. For this is the treasure hidden in the field, that is, in this world (for the field is the world); but the treasure hidden in the Scriptures is Christ, since he was signified by types and parables. For how could what concerns his humanity be understood before the fulfilment of what has been fulfilled came, which is the coming of Christ? And for this reason it was said to the prophet Daniel: “Shut up the words and seal the book until the time of the consummation, until many learn and knowledge is fulfilled. For when the dispersion is completed, they will know all these things.” And Jeremiah too says: “In the last days they will understand these things.” For every prophecy, before it takes effect, is riddles and ambiguities to human beings; but when the time comes and what was prophesied has happened, then the prophecies have a clear and certain explanation. And for this reason, when the law is read to the Jews at this present time, it is like a fable; for they do not have the explanation of all things relating to the coming of the Son of God as man. But when it is read by Christians, it is a treasure hidden in the field, but revealed and explained by the cross of Christ, enriching the understanding of human beings, showing the wisdom of God, making known his dispensations toward man, prefiguring the kingdom of Christ, announcing beforehand the inheritance of the holy Jerusalem, and proclaiming that the man who loves God will advance so far as even to see God and hear his word, and from hearing his speech be so glorified that the rest cannot look on the face of his glory, as was said by Daniel: “For those who understand will shine like the brightness of the firmament, and many of the righteous like the stars for ever and ever.” In this way, then, we have shown, if anyone reads the Scriptures. For so the Lord discoursed to the disciples after his resurrection from the dead, showing them from the Scriptures themselves that the Christ must suffer and enter into his glory, and that forgiveness of sins must be preached in his name in all the world. And the disciple will be perfected and like the householder who brings out of his treasure things new and old.

Matt 13:44 (allusion, high confidence) · Matt 13:38 (quotation, high confidence) · Dan 12:4 (quotation, high confidence) · Dan 12:7 (quotation, high confidence) · Jer 23:20 (quotation, high confidence) · 2 Cor 3:14 (echo, medium confidence) · Dan 12:3 (quotation, high confidence) · Luke 24:26 (allusion, high confidence) · Luke 24:47 (allusion, high confidence) · Matt 13:52 (allusion, high confidence)

Notes and citation

Summary: Christ is the treasure hidden in the Scriptures, which remain riddles until his cross explains them; read by Christians, the law is a treasure, but to the Jews it is like a fable.

Harvey’s chapter title (on the treasure hidden in the field, and that only the Church reads the Scriptures rightly) and notes were removed. The statements about the Jews are translated as written. Quotations and allusions: Matt 13:44, 38; Dan 12:4, 7; Jer 23:20; Dan 12:3; Luke 24:26, 46–47; Matt 13:52.

Notes on the original text

Digital text corrected (Harvey's notes and running head leaked into the text; OCR slip; OCR slip; margin reference inside a word; editor's chapter title; margin reference; margin debris; margin reference inside a word; stray mark; stray stop): Quid est thesaurus absconditus $n agro, et quod sola Ficelesia recte legat Scripturas. Matt. χα 4. 1, Hic est → Hic est; significabatur, Sunde poterat hoe quod → significabatur, unde poterat hoc quod; quae est. adventus → quae est adventus; prophetse dicebatur: Muni sermones → prophetae dicebatur: Muni sermones; cum — perficietur → cum perficietur; omnta hac → omnia haec; intelligent ca. Omnis enim prophetia, priusJer. xxiii. 90. quam → intelligent ea. Omnis enim prophetia, priusquam; senigmata → aenigmata; Filii Dei, qui est secundum hominem: & Christianis → Filii Dei, qui est secundum hominem: a Christianis; Quopan. xu. 8. niam intelligentes → Quoniam intelligentes; firmamentt → firmamenti; in secula, et adhuc. 5Quemadmodum 1 For consummata I offer the con— ctonata est, Lact. IV. 18. jectural emendation omita prophete, ib. evenst. Cf. Idem hoc futurum, etiam Sibylla confollowing sentences to be transposed, 15—29 L1B.1v. igitur ostendimus → in secula. Quemadmodum igitur ostendimus; Etenim Dominus sic GR.1V. disseruit discipulis post resurrectionem suam a mortuis, ex ipsis MASS.IV. Scripturis → Etenim Dominus sic disseruit discipulis post resurrectionem suam a mortuis, ex ipsis Scripturis; et. in nomine → et in nomine.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.26.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-26-1).

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4.26.2Harvey 2:205

Quapropter eis qui in Ecclesia sunt presbyteris obaudire oportet, his qui successionem habent ab Apostolis, sicut ostendimus; qui cum episcopatus successione charisma veritatis certum secundum placitum Patris acceperunt: reliquos vero qui absistunt a principali successione, et quocunque loco colliguntur, suspectos habere, vel quasi haereticos et malae sententiae, vel quasi scindentes et elatos et sibi placentes, aut rursus ut hypocritas, quaestus gratia et vanae glorie hoc operantes. Omnes autem hi deciderunt a veritate. Et haeretici quidem alienum ignem afferentes ad altare Dei, id est alienas doctrinas, a coelesti igne comburentur, quemadmodum Nadab et Abiud. Qui vero exsurgunt contra veritatem, et alteros adhortantur adversus Ecclesiam Dei, remanent apud inferos, voragine terre absorpti, quemadmodum qui circa Chore Dathan et Abiron. Qui autem scindunt et separant unitatem Ecclesie, eandem quam Hieroboam poenam percipiunt a Deo.

Therefore one must obey the presbyters who are in the Church, those who have the succession from the apostles, as we have shown; who, together with the succession of the episcopate, have received the sure gift of truth according to the good pleasure of the Father; but hold in suspicion the others, who stand apart from the principal succession and gather in any place whatever, either as heretics of evil opinion, or as schismatics, proud and self-pleasing, or again as hypocrites, doing this for gain and vainglory. All these have fallen from the truth. And the heretics, bringing strange fire to God’s altar, that is, strange doctrines, will be burned by fire from heaven, like Nadab and Abihu. Those who rise up against the truth and urge others against the Church of God remain in the lower world, swallowed by a chasm in the earth, like Korah, Dathan, and Abiram. And those who split and separate the unity of the Church receive from God the same punishment as Jeroboam.

Lev 10:1 (allusion, high confidence) · Lev 10:2 (allusion, high confidence) · Num 16:32 (allusion, high confidence) · 1 Kgs 14:10 (allusion, medium confidence)

Notes and citation

Summary: One must obey the presbyters who have the succession from the apostles and the gift of truth, and avoid heretics and schismatics.

The succession of presbyters and the episcopate: translated as written; Irenaeus here uses “presbyters” for those who hold the succession of the episcopate. Allusions: Lev 10:1–2; Num 16:31–33; 1 Kgs 14:10–16.

Notes on the original text

Digital text corrected (OCR slip; margin reference; margin reference inside a word; stray mark): $a principali → a principali; mal» sententie → malae sententiae; hi Lev.x.1et2. deciderunt → hi deciderunt; sepaSReg-xiv.10 rant → separant.

Topics: Church office, Heresy

Cite (SBL): Irenaeus, Haer. 4.26.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-26-2).

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4.26.3Harvey 2:205

Qui vero crediti quidem sunt a multis esse presbyteri, serviunt autem suis voluptatibus, et non praeponunt timorem Dei in cordibus suis, sed contumeliis agunt reliquos, et principalis consessionis tumore elati sunt, et in absconsis agunt mala, et dicunt, Nemo nos videt, redarguentur a Verbo; qui non secundum gloriam judicat, neque faciem attendit, sed in cor: et audient eas que sunt a Daniele propheta voces: Semen Chanaan et non Juda, species seduxit te, et concupiscentia evertit cor tuum: inveterate dierum malorum, nunc advenerunt peccata tua que faciebas antea, judicans judicia injusta: et innocentes quidem damnabas, dimittebas vero nocentes, dicente Domino: Innocentem et justum non occides. De quibus dixit et Dominus: Si autem dixerit malus servus in corde suo, Tardat Dominus meus, et incipiat cadere servos et ancillas, et manducare et bibere et inebriari; veniet Dominus servi illius in die qua nescit, et hora qua non sperat, et dividet eum, et partem ejus cum infidelibus ponet.

But those who are believed by many to be presbyters, yet serve their own pleasures, do not set the fear of God first in their hearts, treat others with contempt, are puffed up with pride in the chief seat, do evil in secret, and say, “No one sees us,” will be refuted by the Word, who does not judge by appearance nor look at the face, but at the heart; and they will hear the words of the prophet Daniel: “Seed of Canaan and not of Judah, beauty has deceived you, and desire has overturned your heart. You who have grown old in evil days, now your sins which you committed before have come upon you, judging unjust judgments; you condemned the innocent and released the guilty, though the Lord says: The innocent and the just you shall not kill.” Of them the Lord also said: “But if the wicked servant says in his heart, My master delays, and begins to beat the menservants and maidservants, and to eat and drink and get drunk, the master of that servant will come on a day he does not know and at an hour he does not expect, and will cut him in two and put his portion with the unbelievers.”

1 Sam 16:7 (echo, medium confidence) · Exod 23:7 (quotation, high confidence) · Luke 12:45 (quotation, high confidence) · Luke 12:46 (quotation, high confidence) · Matt 24:48 (allusion, medium confidence)

Notes and citation

Summary: Presbyters who live for pleasure, despise others, and sin in secret will be judged like the wicked elders in Daniel and the wicked servant in the Gospel.

Daniel’s words are from the story of Susanna (Sus 52–53, 56; Dan 13 in the Greek), which the site lists outside the 66 books. Quotations and allusions: Sus 56, 52–53; Exod 23:7; Luke 12:45–46 (Matt 24:48–51).

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris inside a word; margin debris; note marker; margin reference; stray comma; stray marks; stray stop; stray stop; OCR slip): principalis 118. rv. 1consessionis → principalis consessionis; et di98.) RV. xliv. cunt → et dicunt; secundum EE gloriam → secundum gloriam; et non Dan. xu sa, Juda → et non Juda; concupiscentia, evertit → concupiscentia evertit; (injusta: et innocentes. quidem → injusta: et innocentes quidem; Innocentem et justum, Exod. xxiti7. non occides → Innocentem et justum non occides; dizerit → dixerit; et. inebriari → et inebriari; et. partem ejus cum tnfidelibus → et partem ejus cum infidelibus.

Extrabiblical texts: Sus 56 (Susanna [in RC, EO, ETH canons]; quotation); Sus 52–53 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Church office

Cite (SBL): Irenaeus, Haer. 4.26.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-26-3).

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4.26.4Harvey 2:205

Ab omnibus igitur talibus absistere oportet; adhaerere vero his qui et Apostolorum, sicut praediximus, doctrinam custodiunt, et cum presbyterii ordine sermonem sanum et conversationem sine offensa praestant, ad conformationem et correptionem reliquorum. Quemadmodum Moyses, cui tantus ducatus est creditus, bona conscientia fretus, purgabat se apud Deum, dicens: Non concupiscens alicujus illorum quid accepi, neque male feci alicui eorum. Quemadmodum Samuel tot annis judicans populum, et sine ulla elatione ducatum gerens super Israel, in fine purgabat se, dicens: Ego conversatus sum in conspectu vestro a prima aetate mea usque nunc: respondete mihi in conspectu Dei, et in conspectu Christi ejus, cujus vestrum vitulum accepi aut asinum, aut super quem potentatus sum, aut quem oppressi, aut si de alicujus manu accepi propitiationem vel calceamentum, dicite adversus me, et reddam vobis. Cum dixisset autem populus ad eum: Neque potentatus es, neque oppressisti nos, neque accepisti de manu cujusquam aliquid testificatus est Dominum, dicens: Testis Dominus, et testis Christus ejus in die hac, quoniam non invenistis in manu mea nihil. Et dixerunt ei; Testis. Quemadmodum et Paulus Apostolus, cum esset bonae conscientiae, dicebat ad Corinthios: Non enim sumus sicut plurimi, adulterantes verbum Dei, sed ex sinceritate, sicut ex Deo, coram Deo in Christo loquimur: nemini nocuimus, neminem corrupimus, neminem circumvenimus.

From all such, then, we must stand apart, and hold to those who, as we said before, both keep the teaching of the apostles and, with the order of the presbyterate, show sound speech and blameless conduct for the strengthening and correction of others. As Moses, to whom so great a leadership was entrusted, relying on a good conscience, cleared himself before God, saying: “I have not coveted and taken anything of any of them, nor done evil to any of them.” As Samuel, who judged the people so many years and held the leadership over Israel without any pride, at the end cleared himself, saying: “I have lived before you from my youth until now; answer me before God and before his anointed: whose calf or donkey have I taken, or over whom have I lorded it, or whom have I oppressed? Or if I have taken a bribe or a sandal from anyone’s hand, speak against me, and I will repay you.” And when the people said to him, “You have not lorded it over us, nor oppressed us, nor taken anything from anyone’s hand,” he called the Lord to witness, saying: “The Lord is witness, and his anointed is witness this day, that you have found nothing in my hand.” And they said to him: “He is witness.” So too the apostle Paul, having a good conscience, said to the Corinthians: “For we are not like most, adulterating the word of God, but as from sincerity, as from God, before God we speak in Christ.” “We have wronged no one, corrupted no one, taken advantage of no one.”

Num 16:15 (quotation, high confidence) · 1 Sam 12:2 (quotation, high confidence) · 1 Sam 12:3 (quotation, high confidence) · 1 Sam 12:4 (quotation, high confidence) · 1 Sam 12:5 (quotation, high confidence) · 2 Cor 2:17 (quotation, high confidence) · 2 Cor 7:2 (quotation, high confidence)

Notes and citation

Summary: We must hold to presbyters who keep the apostles’ teaching with sound speech and blameless life, like Moses, Samuel, and Paul.

“The order of the presbyterate”: Latin presbyterii ordine. Quotations: Num 16:15; 1 Sam 12:2–5; 2 Cor 2:17; 2 Cor 7:2.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin reference; OCR slip; stray mark; line number; split word; stray mark; stray marks; stray stop; stray Greek): A postolorum → Apostolorum; 5ducatus → ducatus; Von wum.xvi. 15. concupiscens → Non concupiscens; 4n conspectu vestro a prima atate | mea → in conspectu vestro a prima aetate mea; conspectu. Dei, et in conspectu ἦο Christi → conspectu Dei, et in conspectu Christi; Aeque " potenfatus → Neque potentatus; Testis * Dominus, et testis ὃ Christus → Testis Dominus, et testis Christus; bons conscientiae → bonae conscientiae; coram? Deo → coram Deo.

Topics: Church office

Cite (SBL): Irenaeus, Haer. 4.26.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-26-4).

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4.26.5Harvey 2:205

Tales presbyteros nutrit Ecclesia; de quibus et propheta ait: Et dabo principes tuos in pace, et episcopos tuos in justitia. De quibus et Dominus dicebat: Quis igitur erit fidelis actor, bonus et sapiens, quem praeponit Dominus super familiam suam, ad danda eis cibaria in tempore? Beatus ille servus, quem veniens Dominus invenerit sic facientem. Ut igitur tales inveniat aliquis, Paulus docens ait: Posuit Deus in Ecclesia primo Apostolos, secundo prophetas, tertio doctores. Ubi igitur charismata Domini posita sunt, ibi discere oportet veritatem, apud quos est ea quz est ab Apostolis Ecclesiae successio, et id quod est sanum et irreprobabile conversationis, et inadulteratum et incorruptibile sermonis constat. Hi enim et eam quae est in unum Deum qui omnia fecit fidem nostram custodiunt: et eam qus est in Filium Dei dilectionem adaugent, qui tantas dispositiones propter nos fecit: et Scripturas sine periculo nobis exponunt, neque Deum blasphemantes, neque patriarchas exhonorantes, neque prophetas contemnentes.

Such presbyters the Church nourishes, of whom the prophet also says: “And I will give your rulers in peace and your bishops in justice.” Of them the Lord also said: “Who, then, will be the faithful steward, good and wise, whom the Lord sets over his household to give them food in due season? Blessed is that servant whom the Lord, when he comes, finds so doing.” Teaching where such are to be found, Paul says: “God has set in the Church first apostles, second prophets, third teachers.” Where, then, the gifts of the Lord have been set, there one must learn the truth, from those who have the succession of the Church from the apostles, and among whom what is sound and blameless in conduct and unadulterated and incorrupt in speech is found. For these both guard our faith in one God who made all things, and increase our love for the Son of God, who made such great dispensations for us, and expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.

Isa 60:17 (quotation, high confidence) · Matt 24:45 (quotation, high confidence) · Matt 24:46 (quotation, high confidence) · Luke 12:42 (quotation, medium confidence) · 1 Cor 12:28 (quotation, high confidence)

Notes and citation

Summary: The truth is to be learned in the Church from those who have the apostolic succession and a sound life and teaching.

Harvey’s chapter title (which teachers are to be followed; on the sins committed by the ancients) was removed. “Bishops in justice” follows the Greek of Isa 60:17. Quotations: Isa 60:17; Matt 24:45–46 (Luke 12:42–43); 1 Cor 12:28.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter titles; OCR slip; note marker; note marker; OCR slip; stray mark; OCR slip): E? dabo → Et dabo; 3actor, bonus σὲ sapiens → actor, bonus et sapiens; praponit → praeponit; tempore? | Beatus illo servus → tempore? Beatus ille servus; $nvenerit → invenerit; Quibus doctoribus utendum est: de his peccatis, que ab antiquis gesta, sunt. Ur igitur → Ut igitur; ait: 1 Posuit → ait: Posuit; euccessio → successio.

Topics: Church office, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.26.5 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-26-5).

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Against 4, chapter 27

4.27.1Harvey 2:205

Quemadmodum audivi a quodam presbytero, qui audierat ab his qui Apostolos viderant, et ab his qui didicerant: sufficere veteribus de his que sine consilio Spiritus egerunt, eam que ex Scripturis esset correptionem. Cum enim non sit personarum acceptor Deus, que sunt non secundum ejus placitum facta, his inferebat congruam correptionem. Quemadmodum sub David, quando persecutionem quidem patiebatur a Saul propter justitiam, et regem Saul fugiebat, et inimicum non ulciscebatur; et Christi adventum psallebat, et sapientia instruebat gentes, et omnia secundum consilium faciebat Spiritus, et placebat Deo. Quando autem propter concupiscentiam ipse sibi accepit Betsabee Uriae, dixit Scriptura de eo: Nequam autem visus est sermo quem fecit David in oculis Domini; et mittitur ad eum Nathan propheta, ostendens ei peccatum ejus, ut ipse, dans sententiam de semetipso et semetipsum adjudicans, misericordiam consequeretur et remissionem a Christo; et dixit ei: Duo viri fuerunt in civitate una, unus dives, et unus pauper: diviti erant greges ovium et boum multi valde, et pauperi nihil aliud nisi ovicula una, quam habebat et nutriebat, et fuerat cum eo et cum filiis ejus pariter: de pane suo manducabat, et de calice bibebat, et erat ei quasi filia. Et venit hospes homini diviti, et pepercit accipere de grege ovicularum suarum, et de gregibus boum suorum, et facere hospiti: et accepit oviculam viri pauperis, et apposuit viro qui venerat ad eum. Iratus est autem David super hominem illum valde, et dixit ad Nathan: Vivit Dominus, quoniam filius mortis est homo ille qui fecit hoc: et oviculam reddet quadruplum pro eo quod fecit factum hoc, et pro eo quod non pepercit pauperi. Et ait ad eum Nathan: Tu es vir, qui fecisti hoc; et deinceps reliqua exsequitur, exprobrans eum, et enumerans in eum Dei beneficia, et quoniam exacerbavit Dominum cum fecisset hoc. Non enim placere Deo hujusmodi operationes, sed iram magnam imminere domui ejus. Compunctus est autem David ad haec, et ait: Peccavi Domino; et Psalmum exhomologeseos psallebat, adventum Domini sustinens, qui abluit et emundat eum hominem qui peccato fuerat obstrictus. Similiter autem et de Salomone, cum perseveraret judicare recte, et sapientiam Dei enarrare, et typum veritatis templum aedificabat, et glorias exponebat Dei, et adventuram pacem gentibus annuntiabat, et Christi regnum praefigurabat, et loquebatur tria millia parabolarum in adventum Domini, et quinque millia canticorum, hymnum dicens Deo, et eam que est in conditione sapientiam Dei exponebat physiologice ex omni ligno, et de omni herba, et de volatilibus omnibus, et de quadrupedibus, et de piscibus; et dicebat: Si vere Deus, quem coli non capiunt, super terram habitabit cum hominibus? et placebat Deo, et omnes eum admirabantur, et omnes reges terrae quaerebant faciem ejus, ut audirent sapientiam ejus quam dederat illi Deus, et regina Austri a finibus terrae veniebat ad eum, sapientiam qus in eo erat, scitura; quam et Dominus ait in judicio resurrecturam cum eorum natione qui audiunt sermones ejus, et non credunt in eum, et adjudicaturam eos: quoniam illa quidem subjecta est annuntiatae sapientie per servum Dei; hi vero eam qu: a Filio Dei dabatur, contemserunt sapientiam. Salomon enim servus erat; Christus vero Filius Dei, et Dominus Salomonis. Cum igitur sine offensa serviret Deo, et ministraret dispositionibus ejus, tunc glorificabatur: cum autem uxores accipiebat ab universis gentibus, et permittebat eis erigere idola in Israel, dixit Scriptura de eo: Et Rex Salomon erat amator mulierum, et accepit sibi mulieres alienigenas: et factum est in tempore senectutis Salomonis, non erat cor ejus perfectum cum Domino Deo suo. Et diverterunt mulieres alienigenae cor ejus post Deos alienos. Et fecit Salomon malignum in conspectu Domini: non abiit post Dominum, quemadmodum David pater ejus. Et iratus est Dominus in Salomonem: non enim erat cor ejus perfectum in Domino, secundum cor David patris ejus. Sufficienter increpavit eum Scriptura, sicut dixit presbyter, ut non glorietur universa caro in conspectu Domini.

As I have heard from a certain presbyter who had heard it from those who had seen the apostles and from those who had learned from them: for the ancients, the rebuke that comes from the Scriptures is enough for what they did without the counsel of the Spirit. For since God is no respecter of persons, he brought fitting rebuke on what was done not according to his good pleasure. So with David: when he suffered persecution from Saul for justice’s sake, fled from King Saul, and did not avenge himself on his enemy, he sang of the coming of Christ, instructed the nations in wisdom, did all things according to the counsel of the Spirit, and pleased God. But when through desire he took Bathsheba, wife of Uriah, for himself, Scripture said of him: “The deed that David had done was evil in the eyes of the Lord”; and Nathan the prophet is sent to him to show him his sin, so that, passing sentence on himself and condemning himself, he might obtain mercy and forgiveness from Christ: “And he said to him: There were two men in one city, one rich and one poor. The rich man had very many flocks of sheep and herds of oxen, and the poor man had nothing but one little ewe lamb, which he kept and reared, and it had been with him and his children alike; it ate of his bread and drank from his cup, and was to him like a daughter. And a guest came to the rich man, and he spared to take from his flock of sheep and from his herds of oxen to prepare for the guest, and took the poor man’s ewe lamb and set it before the man who had come to him. And David was very angry at that man and said to Nathan: As the Lord lives, the man who did this is a son of death; and he shall restore the lamb fourfold, because he did this deed and because he did not spare the poor man. And Nathan said to him: You are the man who did this.” And then he goes through the rest, reproaching him, recounting God’s benefits to him, and saying that he had provoked the Lord by doing this. For such deeds do not please God, and great wrath hung over his house. And David was pierced to the heart at this and said, “I have sinned against the Lord”; and he sang the psalm of confession, awaiting the coming of the Lord, who washes and cleanses the man who had been bound by sin. Likewise with Solomon: while he continued to judge rightly and to declare the wisdom of God, he built the temple as a type of the truth, set forth the glories of God, announced the peace to come to the nations, prefigured the kingdom of Christ, spoke three thousand parables concerning the Lord’s coming and five thousand songs, singing a hymn to God, and set forth the wisdom of God in creation, discoursing on nature, on every tree and every herb, on all birds, four-footed beasts, and fish; and he said: “Will God, whom the heavens cannot contain, really dwell with men on earth?” And he pleased God, and all admired him, and all the kings of the earth sought his face to hear the wisdom God had given him, and the queen of the South came to him from the ends of the earth to learn the wisdom that was in him; she whom the Lord says will rise in the judgment with the generation of those who hear his words and do not believe in him, and will condemn them, because she submitted to the wisdom announced by a servant of God, while they despised the wisdom given by the Son of God. For Solomon was a servant, but Christ is the Son of God and Lord of Solomon. While, then, he served God without offence and ministered to his dispensations, he was glorified; but when he took wives from all the nations and allowed them to set up idols in Israel, Scripture said of him: “And King Solomon was a lover of women, and took foreign women for himself; and it happened in the time of Solomon’s old age that his heart was not perfect with the Lord his God. And the foreign women turned his heart after strange gods. And Solomon did evil in the sight of the Lord; he did not follow the Lord as David his father did. And the Lord was angry with Solomon, for his heart was not perfect with the Lord, like the heart of David his father.” Scripture has rebuked him sufficiently, as the presbyter said, so that all flesh may not glory in the sight of the Lord.

Textual problem in this passage: see the notes.

Acts 10:34 (allusion, high confidence) · 1 Sam 24:6 (allusion, medium confidence) · 2 Sam 11:27 (quotation, high confidence) · 2 Sam 12:1 (quotation, high confidence) · 2 Sam 12:2 (quotation, high confidence) · 2 Sam 12:3 (quotation, high confidence) · 2 Sam 12:4 (quotation, high confidence) · 2 Sam 12:5 (quotation, high confidence) · 2 Sam 12:6 (quotation, high confidence) · 2 Sam 12:7 (quotation, high confidence) · 2 Sam 12:13 (quotation, high confidence) · Ps 51:1 (50:3 LXX) (allusion, medium confidence) · 1 Kgs 4:32 (allusion, high confidence) · 1 Kgs 4:33 (allusion, high confidence) · 1 Kgs 8:27 (quotation, high confidence) · 1 Kgs 4:34 (allusion, high confidence) · 1 Kgs 10:1 (allusion, high confidence) · Matt 12:42 (allusion, high confidence) · 1 Kgs 11:1 (quotation, high confidence) · 1 Kgs 11:4 (quotation, high confidence) · 1 Kgs 11:6 (quotation, high confidence) · 1 Kgs 11:9 (quotation, high confidence) · 1 Cor 1:29 (allusion, medium confidence)

Notes and citation

Summary: An elder taught that the Scriptures’ own rebukes suffice for the sins of the ancients, such as David’s with Bathsheba and Solomon’s idolatry in old age.

The presbyter (“elder”) who had heard the apostles’ disciples is not named; he is quoted through chapter 32. Harvey’s notes, margin references, and running heads were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: Acts 10:34; 1 Sam 24; 2 Sam 11:27; 2 Sam 12:1–13; Ps 51; 1 Kgs 4:32–34; 1 Kgs 8:27; 1 Kgs 10:1; Matt 12:42; 1 Kgs 11:1–9; 1 Cor 1:29.

Notes on the original text

Digital text corrected (Harvey's notes and running head leaked into the text; OCR slip; OCR slip; margin debris; OCR slip; margin reference; line number; margin debris; margin debris inside a word; margin debris; OCR slip; margin reference; margin reference inside a word; margin reference; OCR slip; note marker; note markers; running head; running head; OCR slip; split word; stray Greek; stray mark; stray stop): 5a quodam → a quodam; sufficere LIB. IV. veteribus → sufficere veteribus; ex on iv. ar. Scripturis → ex Scripturis; personarum 86- _ 6 1. ceptor Deus → personarum acceptor Deus; his Act = 84. inferebat → his inferebat; justitiam, 1 et regem → justitiam, et regem; uleiscebatur → ulciscebatur; Christi ὦ adventum → Christi adventum; et?&apientia → et sapientia; seeundum → secundum; Uriae*, dixit → Uriae, dixit; fecit s neg. xi. £. Dawid → fecit David; 5ef dizit ei: Duo viri fuerunt in civitate una, 2 Reg. xit. 1 unus dives, ef unus pauper → et dixit ei: Duo viri fuerunt in civitate una, unus dives, et unus pauper; multi 7 valde → multi valde; nist ovicula → nisi ovicula; 9suo manducabat, et de 9 calice → suo manducabat, et de calice; et pepercit. accipere → et pepercit accipere; hospiti: et. accepit → hospiti: et accepit; eum. LIB. IV. Jratus → eum. Iratus; dizit ad M. 30. OR. iN LY. A. Nathan → dixit ad Nathan; tlle qui. _ 1. facii hoc → ille qui fecit hoc; hujusmodi ! operationes → hujusmodi operationes; obstrictus, 3Reg.ti.28. ®. Similiter → obstrictus. Similiter; judicare 3 seq. recte → judicare recte; ^et glorias → et glorias; gentibus 3 Reg. ἐν. 33 annuntiabat → gentibus annuntiabat; tria milT lia → tria millia; dicens? Deo → dicens Deo; dice3 Reg. viii.z7. bat → dicebat; admirabantur, 8 Reg.iv. 34. et omnes → admirabantur, et omnes; sapien3Reg ×. (iam → sapientiam; terre T veniebat → terrae veniebat; DoMatt. xii, 42, Minus → Dominus; servuin → servum; tune glorifieabatur → tunc glorificabatur; erigere 8 Reg. xL! idola → erigere idola; amator 1 operationem. 4 Fev. veri templi templum, 5 Alludit, nisi fallor, ad mulierum, et accepit. sibi. mulieres alienigenas: et. factum est im LIB. tv. tempore → amator mulierum, et accepit sibi mulieres alienigenas: et factum est in tempore; cum OR. I. ΤΥ xiv. Domino → cum Domino; alienigena cor ejus post ED Deos → alienigenae cor ejus post Deos; perfectum im Domino → perfectum in Domino.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.27.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-27-1).

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4.27.2Harvey 2:205

Et propter hoc Dominum in ea quae sunt sub terra descendisse, evangelisantem et illis adventum suum, remissione peccatorum exsistente his qui credunt in eum. Crediderunt autem in eum omnes qui sperabant in eum, id est, qui adventum ejus prenuntiaverunt, et dispositionibus ejus servierunt, justi et prophetae et patriarchae: quibus similiter ut nobis remisit peccata, quze non oportet nos imputare his, si quominus contemnimus gratiam Dei. Quemadmodum enim illi non imputabant nobis incontinentias nostras, quas operati sumus, priusquam Christus in nobis manifestaretur; sic et nos non est justum imputare ante adventum Christi his qui peccaverunt. Omnes enim homines egent gloria Dei, justificantur autem non a semetipsis, sed a Domini adventu, qui intendunt lumen ejus. In nostram autem correptionem conscriptos esse actus eorum, ut sciremus primum quidem, quoniam unus est Deus noster et illorum, cui non placeant peccata, etiamsi a claris fiant; deinde, ut abstineamus a malis. Si enim hi qui praecesserunt nos in charismatibus veteres, propter quos nondum Filius Dei passus erat, delinquentes in aliquo, et concupiscentiae carnis servientes, tali affecti sunt ignominia; quid passuri sunt qui nunc sunt, qui contemserunt adventum Domini, et deservierunt voluptatibus suis? Et illis quidem curatio et remissio peccatorum mors Domini fuit: propter eos vero qui nunc peccant Christus non jam morietur, jam enim mors non dominabitur ejus; sed veniet Filius in gloria Patris, exquirens ab actoribus et dispensatoribus suis pecuniam quam eis credidit, cum usuris: et quibus plurimum dedit, plurimum ab eis exiget. Non debemus ergo, inquit ille senior, superbi esse, neque reprehendere veteres; sed ipsi timere, ne forte post agnitionem Christi agentes aliquid quod non placeat Deo, remissionem ultra non habeamus delictorum, sed excludamur a regno ejus. Et ideo Paulum dixisse: Si enim naturalibus ramis non pepercit, ne forte nec tibi parcat, qui cum esses oleaster, insertus es in pinguedinem olivae, et socius factus es pinguedinis ejus.

And for this reason the Lord descended into the regions under the earth, proclaiming his coming to them too, there being forgiveness of sins for those who believe in him. And all believed in him who hoped in him, that is, who announced his coming beforehand and served his dispensations, the righteous, the prophets, and the patriarchs, whose sins he forgave just as he forgave ours; which we must not charge against them, unless we despise the grace of God. For as they did not charge us with the incontinence we committed before Christ was revealed in us, so it is not just for us to charge those who sinned before Christ’s coming. For all human beings lack the glory of God, and are justified not by themselves but by the coming of the Lord, those who fix their eyes on his light. Their acts were written for our correction, so that we might know, first, that our God and theirs is one, whom sins do not please even if committed by the famous; and then, that we might abstain from evil. For if the ancients who went before us in gifts, for whom the Son of God had not yet suffered, when they sinned in anything and served the desires of the flesh, suffered such disgrace, what will people now suffer who have despised the coming of the Lord and served their own pleasures? For them the death of the Lord was healing and forgiveness of sins; but for those who sin now Christ will no longer die, for death will no longer have dominion over him; but the Son will come in the glory of the Father, requiring from his stewards and managers the money he entrusted to them, with interest; and from those to whom he gave most he will demand most. We ought not, then, said that elder, to be proud or to find fault with the ancients, but to fear ourselves, lest perhaps, after knowing Christ, if we do something that does not please God, we may no longer have forgiveness of sins but be shut out from his kingdom. And for this reason Paul said: “For if he did not spare the natural branches, perhaps he will not spare you either, who, being a wild olive, were grafted into the richness of the olive and became a sharer in its richness.”

Textual problem in this passage: see the notes.

1 Pet 3:19 (allusion, medium confidence) · Rom 3:23 (quotation, high confidence) · Rom 6:9 (quotation, high confidence) · Matt 16:27 (allusion, high confidence) · Luke 19:23 (allusion, high confidence) · Luke 12:48 (allusion, high confidence) · Rom 11:21 (quotation, high confidence) · Rom 11:17 (quotation, high confidence)

Notes and citation

Summary: Christ descended to the dead and forgave the righteous of old; we must not judge them but fear for ourselves, since Christ will not die again for those who sin now.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition; Harvey’s note and margin debris were removed. The descent to the dead and the forgiveness of post-baptismal sin are translated as written. Quotations and allusions: 1 Pet 3:19 (4:6); Rom 3:23; Rom 6:9; Matt 16:27; Luke 19:23; Luke 12:48; Rom 11:17, 21.

Notes on the original text

Digital text corrected (Harvey's notes and running head leaked into the text; OCR slip; OCR slip; margin reference; line number; hyphenated word; margin debris; margin reference; margin reference inside a word; stray marks; split word): Et propter hoc !' Dominum in ea que sunt sub terra de. Bcendisse → Et propter hoc Dominum in ea quae sunt sub terra descendisse; patriarch: quibus → patriarchae: quibus; jusBom. ui. 23. tificantur → justificantur; qui 7in- tendunt → qui intendunt; concupiscentise → concupiscentiae; mors 1 4e, Christ proclaimed salvation in — existentem. AR. remisse p. existenté. GR. LIB. IV. Domini fuit → mors Domini fuit; non jam on. IV. xiv. morietur → non jam morietur; Filius xxvil £ in gloria → Filius in gloria; suis Rom. vi.9., pecuniam → suis pecuniam; deetLue.xix. dit → dedit; guperbi → superbi; δὲ enim naturalibus ramis 0 17.. Hom. xl x H. non pepercit → Si enim naturalibus ramis non pepercit; pinguedinem oliva → pinguedinem olivae.

Topics: Eschatology, Christology

Cite (SBL): Irenaeus, Haer. 4.27.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-27-2).

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4.27.3Harvey 2:205

Similiter et plebis praevaricationes vides descriptas esse, non propter illos qui tunc transgrediebantur, sed in correptionem nostram, et ut sciremus unum et eundem Deum, in quem illi delinquebant, et in quem nunc delinquunt quidam ex his qui credidisse se dicunt. Et hoc autem Apostolum in epistola quae est ad Corinthios manifestissime ostendisse, dicentem: Volo enim vos ignorare, fratres, quoniam patres nostri omnes sub nube fuerunt, et omnes in Mose baptizati sunt in nube et in mari, et omnes eandem escam spiritalem manducaverunt, et omnes eundem potum spiritalem biberunt: bibebant enim de spiritali consequente eos petra; petra autem erat Christus. Sed non in pluribus eorum bene sensit Deus; prostrati sunt enim in deserto. Hoc in figuram nostri fuerunt, ut non simus concupiscentes malorum, quemadmodum et illi concupierunt; neque idololatrae sitis, quemadmodum quidam eorum; sicut scriptum est: Sedit populus manducare et bibere, et surrexerunt ludere. Neque fornicemur, sicut quidam ex illis fornicati sunt, et corruerunt in una die viginti tria millia. Nec tentemus Christum, quemadmodum quidam eorum tentaverunt, et a serpentibus perierunt. Neque murmuraveritis, sicuti quidam eorum murmuraverunt, et perierunt ab exterminatore. Haec autem omnia in figura fiebant illis; scripta sunt autem ad correptionem nostram, in quos finis seculorum devenit. Quapropter qui putat se stare, videat ne cadat.

Likewise you see that the transgressions of the people were described not for the sake of those who then transgressed, but for our correction, and so that we might know that it is one and the same God against whom they sinned and against whom some of those who say they have believed now sin. And this, he said, the apostle showed most plainly in the letter to the Corinthians, saying: “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and the rock was Christ. But with most of them God was not pleased; for they were laid low in the desert. These things were figures for us, so that we might not desire evil things as they desired; nor be idolaters, as some of them were, as it is written: The people sat down to eat and drink, and rose up to play. Nor let us commit sexual immorality, as some of them did, and twenty-three thousand fell in one day. Nor let us test Christ, as some of them tested him and perished by serpents. Nor grumble, as some of them grumbled and perished by the destroyer. All these things happened to them as figures, and were written for our correction, on whom the end of the ages has come. Therefore let him who thinks he stands take care lest he fall.”

Textual problem in this passage: see the notes.

1 Cor 10:1 (quotation, high confidence) · 1 Cor 10:3 (quotation, high confidence) · 1 Cor 10:4 (quotation, high confidence) · 1 Cor 10:5 (quotation, high confidence) · 1 Cor 10:6 (quotation, high confidence) · 1 Cor 10:7 (quotation, high confidence) · Exod 32:6 (quotation, high confidence) · 1 Cor 10:8 (quotation, high confidence) · 1 Cor 10:9 (quotation, high confidence) · 1 Cor 10:10 (quotation, high confidence) · 1 Cor 10:11 (quotation, high confidence) · 1 Cor 10:12 (quotation, high confidence)

Notes and citation

Summary: The sins of Israel in the desert were written as warnings to Christians, who sin against the same God.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition; Harvey’s notes at the end were removed. Quotation: 1 Cor 10:1–12 (Exod 32:6).

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; note marker; line number; OCR slip; line number; margin reference inside a word; margin debris; stray mark; stray marks; OCR slip): 5quz» est ad Corin1Co.x.)— thios → quae est ad Corinthios; 5.Volo enim vos ignorare, fraíres, quoniam. patres → Volo enim vos ignorare, fratres, quoniam patres; ut w 266. non simus → ut non simus; idololatra sitis, quemadmodum quidam eorum;. sicut 9scriptum → idololatrae sitis, quemadmodum quidam eorum; sicut scriptum; quidam ex» illis → quidam ex illis; quidam eorum. tentaverunt, et a serpentibus perterunt. (Neque → quidam eorum tentaverunt, et a serpentibus perierunt. Neque; Hac autem omnia in figura fiebant wlis → Haec autem omnia in figura fiebant illis; videat ne cadat. au* credidisse se dicunt, tem. Maas. carelessly prints autem enim, possibly for credere se dicunt; GBABE follows him. N.T. γάρ. 5 que est, enim, σ. 348. → videat ne cadat..

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.27.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-27-3).

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4.27.4Harvey 2:205

Sine dubitatione igitur et sine contradictione ostendente Apostolo, unum et eundem esse Deum qui et illa judicavit, et ea quae nunc sunt exquirit, et causam descriptionis eorum demonstrante, indocti et audaces adhuc etiam et imprudentes inveniuntur omnes, qui propter transgressionem eorum qui olim fuerunt, et propter plurimorum indicto audientiam, alterum quidem aiunt illorum fuisse Deum, et hunc esse mundi fabricatorem, et esse in diminutione; alterum vero a Christo traditum Patrem, et hunc esse qui sit ab unoquoque eorum mente conceptus: non intelligentes, quoniam quemadmodum ibi in plurimis eorum qui peccaverunt non bene sensit Deus; sic et hic vocati multi, pauci vero electi: quemadmodum ibi injusti et idololatrae et fornicatores vitam perdiderunt; sic et hic: et Domino quidem predicante, in ignem aeternum mitti tales, et Apostolo dicente: An ignoratis, quoniam injusti regnum Dei non haereditabunt? Nolite seduci: neque fornicatores, neque idololatrae, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque raptores, regnum Dei possidebunt. Et quoniam non ad eos, qui extra sunt, hoc dicit, sed ad nos, ne projiciamur extra regnum Dei, tale aliquid operantes, intulit: Et haec quidem fuistis; sed abluti estis, sed sanctificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri. Et quemadmodum illic condemnabantur et projiciebantur hi qui male operabantur, et reliquos exterminabant; similiter et hic oculus quoque effoditur scandalisans, et pes et manus, ne reliquum corpus pariter pereat. Et habemus preceptum: Si quis frater nominatur fornicator, aut avarus, aut idololatra, aut maledicus, aut ebriosus, aut rapax, cum hujusmodi nec cibum sumere. Et iterum ait Apostolus: Nemo vos seducat inanibus verbis; propter haec enim venit ira Dei in filios diffidentiae. Nolite ergo fieri participes eorum. Et quemadmodum ibi peccantium damnatio participabat et reliquos, quoniam placebant eis, et una cum eis conversabantur; sic et hic modicum fermentum totam massam corrumpit. Et quemadmodum ibi adversus injustos ira descendebat Dei, et hic similiter Apostolus ait: Revelabitur enim ira Dei de caelo super omnem impietatem et injustitiam eorum hominum, qui veritatem in injustitia detinent. Et quemadmodum ibi in Aegyptios, qui injuste puniebant Israel, vindicta a Deo fiebat, sic et hic, Domino quidem dicente: Deus autem non faciet vindictam electorum suorum, quicunque clamant ad eum die et nocte? Etiam dico vobis, faciet vindictam eorum cito; et Apostolo, in ea quae est ad Thessalonicenses epistola, ista praedicante: Siquidem justum est apud Deum retribuere retributionem his qui tribulant vos, et vobis qui tribulamini refrigerium nobiscum, in revelatione Domini nostri Jesu Christi de caelo cum angelis virtutis ejus, et in flamma ignis, dare vindictam in eos qui non noverunt Deum, et in eos qui non obediunt Evangelio Domini nostri Jesu Christi: qui etiam poenas pendent interitus eternas a facie Domini, et a gloria virtutis ejus, cum venerit magnificari in sanctis suis, et admirabilis esse omnibus, qui crediderunt in eum.

Since, then, the apostle shows beyond doubt and contradiction that it is one and the same God who judged those things and who now examines these, and shows the reason why they were written, all are found ignorant and rash, and even foolish, who, because of the transgression of those of old and the disobedience of most of them, say that one God was theirs, the maker of the world, existing in a state of deficiency, and another Father was made known by Christ, the one conceived in the mind of each of them; not understanding that, as there God was not pleased with most of those who sinned, so here too many are called but few chosen; as there the unjust, idolaters, and the sexually immoral lost their life, so too here. For the Lord proclaims that such are sent into eternal fire, and the apostle says: “Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will possess the kingdom of God.” And since he says this not to those outside but to us, lest we be cast out of the kingdom of God by doing any such thing, he added: “And such indeed you were; but you were washed, you were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God.” And as there those who did evil and destroyed others were condemned and cast out, so here too the eye that causes stumbling is plucked out, and the foot and the hand, lest the rest of the body perish with them. And we have the precept: “If anyone called a brother is sexually immoral, or greedy, or an idolater, or a reviler, or a drunkard, or a robber, do not even eat with such a one.” And again the apostle says: “Let no one deceive you with empty words; for because of these things the wrath of God comes upon the sons of disobedience. Do not, then, become sharers with them.” And as there the condemnation of sinners extended to others too, because they approved of them and lived together with them, so here too “a little leaven corrupts the whole lump.” And as there the wrath of God came down on the unjust, here too the apostle likewise says: “For the wrath of God will be revealed from heaven against all impiety and injustice of men who hold back the truth in injustice.” And as there, upon the Egyptians, who unjustly punished Israel, vengeance came from God, so here too, the Lord saying: “And will not God avenge his elect, who cry to him day and night? Yes, I tell you, he will avenge them speedily”; and the apostle proclaiming this in the letter to the Thessalonians: “Since it is just with God to repay with affliction those who afflict you, and to you who are afflicted rest with us, at the revelation of our Lord Jesus Christ from heaven with the angels of his power and in a flame of fire, to inflict vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus Christ; who will suffer the penalty of eternal destruction from the face of the Lord and from the glory of his power, when he comes to be glorified in his saints and to be marvelled at in all who have believed in him.”

Textual problem in this passage: see the notes.

1 Cor 10:5 (allusion, high confidence) · Matt 22:14 (quotation, high confidence) · Matt 25:41 (allusion, high confidence) · 1 Cor 6:9 (quotation, high confidence) · 1 Cor 6:10 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence) · Matt 18:8 (allusion, high confidence) · Matt 18:9 (allusion, high confidence) · 1 Cor 5:11 (quotation, high confidence) · Eph 5:6 (quotation, high confidence) · Eph 5:7 (quotation, high confidence) · 1 Cor 5:6 (quotation, high confidence) · Rom 1:18 (quotation, high confidence) · Exod 14:27 (allusion, medium confidence) · Luke 18:7 (quotation, high confidence) · Luke 18:8 (quotation, high confidence) · 2 Thess 1:6 (quotation, high confidence) · 2 Thess 1:7 (quotation, high confidence) · 2 Thess 1:8 (quotation, high confidence) · 2 Thess 1:9 (quotation, high confidence) · 2 Thess 1:10 (quotation, high confidence)

Notes and citation

Summary: The same God who punished Israel’s sinners judges Christians: the sexually immoral, idolaters, and the unjust will not inherit the kingdom, and he will avenge his elect.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition; Harvey’s notes and margin references were removed. The vice list and church discipline are translated as written. Quotations and allusions: Matt 22:14; Matt 25:41; 1 Cor 6:9–11; Matt 18:8–9; 1 Cor 5:11; Eph 5:6–7; 1 Cor 5:6; Rom 1:18; Exod 14; Luke 18:7–8; 2 Thess 1:6–10.

Notes on the original text

Digital text corrected (Harvey's notes and running head leaked into the text; OCR slip; OCR slip; margin debris; OCR slip; stray mark; OCR slip; stray marks; OCR slip; stray stop; margin debris; margin debris inside a word; margin debris; OCR slip; margin reference; margin reference inside a word; margin reference; OCR slip; margin reference; stray marks; note marker; margin reference; OCR slip; note markers; stray Greek; note marker; stray mark; stray mark; OCR slip): ostendente Tert. e. Mare. Apostolo → ostendente Apostolo; ea qui nune sunt → ea quae nunc sunt; causam ' descriptionis → causam descriptionis; alterum vero 84 Christo → alterum vero a Christo; pauci Severo electi → pauci vero electi; in «i. ignem seternum → in ignem aeternum; An ignoratis, 1 Cor. v.s, quoniam injusti regnum. Dei non hereditabunt? | Nolite seduci: — neque → An ignoratis, quoniam injusti regnum Dei non haereditabunt? Nolite seduci: neque; idololatra», neque → idololatrae, neque; regnum Dei 9 possidebunt. 7Et quoniam → regnum Dei possidebunt. Et quoniam; “hoe dicit → hoc dicit; E? |.. n. hac quidem fuistis → Et haec quidem fuistis; illie condemnabantur et projiciebantur ` hi → illic condemnabantur et projiciebantur hi; ne relimate. xvii. quum corpus → ne reliquum corpus; Si quiso. v.n. frater → Si quis frater; inanibus 9verbis; Epnes. v. 6,7. propter hac → inanibus verbis; propter haec; diffidentiw → diffidentiae; damnatio 1 Cf. supr. vides descriptas esse, non 5 AR. autem electi: et quemadmodum. propter illos, &c. ¢ LIB. ΤΥ. participabat → damnatio participabat; eis GB. LY. xls ay conversabantur → eis conversabantur; massam πανὶ 2corrumpit. → massam corrumpit.; descen1Cor.v.6 debat → descendebat; tra Dei de colo → ira Dei de caelo; in Exod, xiv.s$. ADgyptios → in Aegyptios; sic Luc. xvitt.7, et hie → sic et hic; quz est:.. ad → quae est ad; Siguidem → Siquidem; de callo → de caelo; dare eindictam in eos qui non noverunt. Deum, et tn eos → dare vindictam in eos qui non noverunt Deum, et in eos; ponas pendent → poenas pendent; magnificari tn sanctis → magnificari in sanctis.

Topics: Eschatology, Ethics, Heresy

Cite (SBL): Irenaeus, Haer. 4.27.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-23-1/#p-4-27-4).

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