Against Heresies 4.10.1–4.14.3

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 18 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 10

4.10.1Harvey 2:172

Bene igitur et Johannes meminit dicentem Dominum Judaeis: Scrutamini Scripturas, in quibus putatis vos vitam aeternam habere: illae sunt que testimonium perhibent de me. Et non vultis venire ad me, ut vitam habeatis. Quomodo igitur testabantur de eo Scripturae, nisi ab uno et eodem essent Patre, praeinstruentes homines de adventu Filii ejus, et praenuntiantes salutem, quae est ab eo? Si enim crederetis Moysi, crederetis et mihi: de me enim ille scripsit; scilicet quod inseminatus est ubique in Scripturis ejus Filius Dei; aliquando quidem cum Abraham, loquens, cum eodem comesurus: aliquando cum Noé, dans ei mensuras: aliquando autem quaerens Adam: aliquando autem Sodomitis inducens judicium: et rursus cum videtur, et in viam dirigit Jacob: et de rubo loquitur cum Moyse. Et non est numerum dicere in quibus a Moyse ostenditur Filius Dei: cujus et diem passionis non ignoravit, sed figuratim praenuntiavit eum, Pascha nominans: et in eadem ipsa, quz ante tantum temporis a Moyse predicata est, passus est Dominus adimplens Pascha. Non solum autem diem descripsit, sed et locum, et extremitatem temporum, et signum occasus solis, dicens: Non poteris immolare Pascha in ulla alia civitatum tuarum, quas Dominus Deus dat tibi, nisi in eo loco, quem delegerit Dominus Deus tuus invocari nomen suum ibi: immolabis Pascha, vespere ad occasum solis.

Well, then, does John also record the Lord saying to the Jews: “Search the Scriptures, in which you think you have eternal life; they are the ones that bear witness to me. And you are not willing to come to me, that you may have life.” How, then, did the Scriptures testify of him, unless they were from one and the same Father, instructing human beings beforehand about the coming of his Son and announcing beforehand the salvation that comes from him? “For if you believed Moses, you would also believe me; for he wrote of me”: because, of course, the Son of God is sown everywhere in his writings: at one time speaking with Abraham, about to eat with him; at another with Noah, giving him the measurements; at another seeking Adam; at another bringing judgment on the Sodomites; and again when he is seen and guides Jacob on his way, and speaks with Moses from the bush. And it is impossible to count the places in which the Son of God is shown by Moses. Nor was he ignorant of the day of his passion, but foretold it figuratively, calling it the Passover; and on that very day, proclaimed so long before by Moses, the Lord suffered, fulfilling the Passover. And he described not only the day but also the place, the end of the time, and the sign of the setting of the sun, saying: “You may not sacrifice the Passover in any other of your cities which the Lord God gives you, except in the place which the Lord your God chooses for his name to be called on there; you shall sacrifice the Passover in the evening, at the setting of the sun.”

John 5:39 (quotation, high confidence) · John 5:40 (quotation, high confidence) · John 5:46 (quotation, high confidence) · Gen 18:8 (allusion, high confidence) · Gen 6:15 (allusion, high confidence) · Gen 3:9 (allusion, high confidence) · Gen 19:24 (allusion, high confidence) · Gen 28:13 (allusion, medium confidence) · Exod 3:4 (allusion, high confidence) · Exod 12:11 (allusion, medium confidence) · Deut 16:5 (quotation, high confidence) · Deut 16:6 (quotation, high confidence)

Notes and citation

Summary: The Scriptures of Moses testify to Christ, who appears throughout them, and Moses foretold the day, place, and hour of his passion in the Passover.

Harvey’s chapter title (how Moses signified the coming of Christ) and his note on the versions and Codex Cantabrigiensis were removed. Quotations and allusions: John 5:39–40, 46; Gen 18:1–8; Gen 6:15; Gen 3:9; Gen 19:24; Gen 28:13–15; Exod 3:4; Exod 12; Deut 16:5–6.

Notes on the original text

Digital text corrected (Harvey's note leaked into the text; OCR slip; editor's chapter title; margin reference inside a word; OCR slip; margin debris; margin debris; OCR slip; margin reference; margin reference inside a word; margin reference; OCR slip; running head inside a word; stray mark; margin debris; stray mark): Quemadmodum Moyses adventum Christi significavit, et Benae igitur et Johannes meminit dicentem Dominum Ju. x Jokv.9, deis: Serutamini → Bene igitur et Johannes meminit dicentem Dominum Judaeis: Scrutamini; aternam o. habere: ill» sunt → aeternam habere: illae sunt; Et non cultis → Et non vultis; que est Joh.v.4& Δ eo* → quae est ab eo?; ejus * Filius → ejus Filius; eodem Gen. i15 comesurus → eodem comesurus; aliquando habent Syrus, Persicus, et Aithiopicus In— sUET terpretes, nec non Cod. Cantabrigiensis; faith non λόγον Θεοῦ sonent, aliquando autem quaerens Adam → aliquando autem quaerens Adam; inducens judiLIB. IV. cium: et rursus cum ! videtur, et in viam dirigit Jacob: et de rubo GR JV xen. loquitur → inducens judicium: et rursus cum videtur, et in viam dirigit Jacob: et de rubo loquitur; a ^ Moyse → a Moyse; ignoGen. xix. 24, ravit → ignoravit; et in se » et xxl. eadem ipsa → et in eadem ipsa; diem 5 ^ ^? descripsit → diem descripsit; alia peutxvi.s6. civitatum → alia civitatum.

Topics: Christology, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.10.1 (Harvey 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-10-1).

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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).

4.10.2Harvey 2:172–174

Jam autem et manifestaverat ejus adventum, dicens: Non deerit princeps in Juda, neque dux ex femoribus ejus, quoadusque veniat cui repositum est, et ipse est spes gentium; alligans ad vitem pullum suum, et ad helicem pullum asino. Lavabit in vino stolam suam, et in sanguine uvae pallium suum: laetifici oculi ejus a vino, et candidi dentes ejus quam lac. Inquirant enim hi qui omnia scrutari dicuntur, id tempus in quo defecit princeps et dux ex Juda, et qui est gentium spes, et qui vitis, et qui pullus ejus, et quod indumentum, et qui oculi, et qui dentes, et quod vinum, et unumquodque ex dictis exquirant; et invenient non alium, nisi Dominum nostrum Christum Jesum, annuntiatum. Quapropter Moyses increpans populum, quod ingratus exsisteret, ait, Sic populus fatuus, et non sapiens, haec Domino retribuistis? Et rursus significans, quoniam qui ab initio condidit et fecit eos Verbum, et in novissimis temporibus redimens nos et vivificans, ostenditur pendens in ligno, et non credent ei. Ait enim: Et erit vita tua pendens ante oculos tuos, et non credes vite tue. Et iterum: Nonne hic idem Pater tuus possedit te, et fecit te, et creavit te?

And he had already made known his coming, saying: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the hope of the nations; binding his foal to the vine and his donkey’s colt to the twining vine. He will wash his robe in wine and his cloak in the blood of the grape; his eyes are more joyful than wine, and his teeth whiter than milk.” Let those who are said to search out everything seek the time when the ruler and leader from Judah failed, and who is the hope of the nations, who the vine, what his foal, what the garment, what the eyes, what the teeth, what the wine, and let them examine each of the things said; and they will find that no one else was announced but our Lord Christ Jesus. Therefore Moses, rebuking the people for being ungrateful, says: “So, foolish and unwise people, do you repay the Lord thus?” And again, signifying that the Word who from the beginning founded and made them, and who in the last times redeems us and gives us life, is shown hanging on the tree, and they will not believe in him, he says: “And your life will be hanging before your eyes, and you will not believe your life.” And again: “Is not this same one your Father, who acquired you and made you and created you?”

Gen 49:10 (quotation, high confidence) · Gen 49:11 (quotation, high confidence) · Gen 49:12 (quotation, high confidence) · Deut 32:6 (quotation, high confidence) · Deut 28:66 (quotation, high confidence)

Notes and citation

Summary: Jacob’s blessing of Judah foretold Christ, and Moses foretold the Word hanging on the tree and the people’s unbelief.

The application of Deut 28:66 to the crucifixion is traditional in early Christian writers. Quotations: Gen 49:10–12; Deut 32:6; Deut 28:66.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris; OCR slip; margin debris; stray mark; margin reference; margin reference inside a word; OCR slip; running head; stray Greek; stray mark): Von Gen, xiix. 10, deerit → Non deerit; neque dua ex → neque dux ex; quoadusque ον veniat → quoadusque veniat; uce@ pallium → uvae pallium; latifici oculi ejus ta vino → laetifici oculi ejus a vino; omnia LIB. IV. scrutari → omnia scrutari; ex oR Ἵν xxi Juda → ex Juda; et x %. quod → et quod; dietis → dictis; o. 310 Dominum nostrum ! Christum → Dominum nostrum Christum; hee Domino retribuistis Et rursus → haec Domino retribuistis? Et rursus; ostenditur Dew. xxvii, pendens → ostenditur pendens; E? erit vita tua Iterum Deut pendens → Et erit vita tua pendens; Nonne ᾿ hic → Nonne hic.

Topics: Christology, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.10.2 (Harvey 2:172–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-10-2).

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Against 4, chapter 11

4.11.1Harvey 2:174

Quoniam autem non solum prophetae et justi multi, praescientes per Spiritum sanctum adventum ejus, oraverunt in illud tempus venire, in quo facie ad faciem viderent Dominum suum, et sermones audirent ejus, Dominus fecit manifestum, dicens discipulis: Multi prophetae et justi cupierunt videre qua videtis, et non viderunt, et audire que auditis, et non audierunt. Quemadmodum igitur concupierunt et audire, et videre, nisi praescissent futurum ejus adventum? Quomodo autem praescire potuerunt, nisi ab ipso praescientiam ante accepissent? Quomodo autem Scripture testificantur de eo, nisi ab uno et eodem Deo omnia semper per Verbum revelata et ostensa fuissent credentibus; aliquando quidem colloquente eo cum suo plasmate, aliquando autem dante legem, aliquando vero exprobrante, aliquando vero exhortante, ac deinceps liberante servum, et adoptante in filium, et apto tempore incorruptelae haereditatem prestante, ad perfectionem hominis? Plasmavit enim eum in augmentum et incrementum, quemadmodum et Scriptura dicit: Crescite et multiplicamini.

The Lord made it plain that the prophets and many righteous men, foreknowing his coming through the Holy Spirit, prayed to reach the time in which they would see their Lord face to face and hear his words, when he said to his disciples: “Many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.” How, then, did they desire both to hear and to see, unless they had foreknown his future coming? And how could they have foreknown it, unless they had first received the foreknowledge from him? And how do the Scriptures testify of him, unless all things had always been revealed and shown to believers by one and the same God through the Word: at one time conversing with his handiwork, at another giving the law, at another reproaching, at another exhorting, and then freeing the slave and adopting him as a son, and at the proper time granting the inheritance of incorruption, for the perfecting of man? For he formed him for growth and increase, as Scripture also says: “Increase and multiply.”

Matt 13:17 (quotation, high confidence) · 1 Pet 1:4 (allusion, medium confidence) · Gen 1:28 (quotation, high confidence)

Notes and citation

Summary: The prophets longed to see Christ because the Word had given them foreknowledge; God formed man for growth toward perfection.

Harvey’s chapter title (that the prophets and the righteous knew of the Lord’s coming beforehand) and his footnotes and running head at the end of the section were removed. Quotations and allusions: Matt 13:17; 1 Pet 1:4; Gen 1:28.

Notes on the original text

Digital text corrected (Harvey's footnotes and running head leaked into the text; OCR slip; editor's chapter title; small capitals; hyphenated word; margin debris; margin reference inside a word; OCR slip; margin reference; OCR slip): Quoniam et propheta, et justi, ante adventum Domini, cognoverunt adventum, ejus. Qvonram → Quoniam; disciMatt. xiii. 17. pulis: Dfultt prophete → discipulis: Multi prophetae; adventum * Quomodo → adventum? Quomodo; ipso a. 4 prescientiam → ipso praescientiam; 1Pe.i4 Imcorruptelz → incorruptelae; quemad,.. modum → quemadmodum; multiplicamini. 1 Christum Jesum, — Symb. Tertullianus lib. contra Judaos, 3 (ui... Verbum, ὁ ἀπ᾿ ἀρχῆς xrleas Athanasius lib. de Incarnatione Verbi, 3 Et erit vita tua pendens. Hunc 5, Novat. lib. de Trinit. εἰ Lactantius locum de crucis mysterio, post Ireneum ἰδ. rv. cap. 18. FEUARD. interpretantur. Cyprianus lib. τι. adver* possedit te, Hebr. 9). See p.157, sus Judcos cap. 20, Rufinus in Exposit. note 5. CHRISTUM PERCEPERUNT SANCTI. 175 $. → multiplicamini..

Cite (SBL): Irenaeus, Haer. 4.11.1 (Harvey 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-11-1).

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4.11.2Harvey 2:174–175

Et hoc Deus ab homine differt, quoniam Deus quidem facit, homo autem fit: et quidem qui facit, semper idem est: quod autem fit, et initium, et medietatem, et adjectionem, et augmentum accipere debet. Et Deus quidem bene facit, bene autem fit homini. Et Deus quidem perfectus in omnibus, ipse sibi sequalis et similis; totus cum sit lumen, et totus mens, et totus substantia, et fons omnium bonorum: homo vero profectum percipiens et augmentum ad Deum. Quemadmodum enim Deus semper idem est; sic et homo in Deo inventus, semper proficiet ad Deum. Neque enim Deus cessat aliquando in benefaciendo, et locupletando hominem: neque homo cessat beneficium accipere, et ditari a Deo. Exceptorium enim bonitatis, et organum clarificationis ejus, homo gratus ei qui se fecit: et iterum exceptorium justi judicii ejus homo ingratus, et spernens plasmatorem, et non subjectus Verbo ejus: qui plurimum semper fructificantibus, et plus habentibus dominicum argentum, daturum se pollicitus est. Euge, inquit, serve bone, et fidelis, quia in modico fidelis fuisti, super multa te constituam; intra in gaudium Domini tui: ipse Dominus plurimum promittens.

And in this God differs from man: God makes, and man is made. He who makes is always the same; but what is made must receive a beginning, a middle, addition, and growth. And God does good, while good is done to man. God is perfect in all things, equal and like to himself, being wholly light, wholly mind, wholly substance, and the source of all good things; but man receives progress and growth toward God. For as God is always the same, so man too, found in God, will always advance toward God. For neither does God ever cease to do good to man and enrich him, nor does man cease to receive good and be enriched by God. For the receptacle of his goodness and the instrument of his glorification is the man who is grateful to the one who made him; and again the receptacle of his just judgment is the ungrateful man, who despises his Fashioner and is not subject to his Word, who has promised to give more and more to those who always bear fruit and have more of the Lord’s money. “Well done,” he says, “good and faithful servant; because you have been faithful in a little, I will set you over much; enter into the joy of your Lord.” The Lord himself promises very much.

Matt 25:21 (quotation, high confidence) · Matt 25:29 (allusion, medium confidence)

Notes and citation

Summary: God, who makes, is always the same, while man, who is made, grows toward God and keeps receiving his gifts.

“Good is done to man” (bene fit homini): the Latin may also mean “man is well made.” Quotation: Matt 25:21.

Notes on the original text

Digital text corrected (OCR slip; hyphenated word; stray marks; margin debris; running head; stray marks): quidem LIB. IV. facit → quidem facit; idem est: ORV. xxv. quod → idem est: quod; aug—**! mentum → augmentum; à Deo → a Deo; fussts → fuisti; gaudium. Domini tui: ipse" "^ Dominus → gaudium Domini tui: ipse Dominus.

Cite (SBL): Irenaeus, Haer. 4.11.2 (Harvey 2:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-11-2).

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4.11.3Harvey 2:175–176

Sicut ergo nunc fructificantibus, plurimum daturum se pollicitus est, secundum munerationem gratie suse, sed non secundum commutationem agnitionis; ipse enim Dominus perseverat, et idem Pater revelatur; sic ergo et posterioribus majorem quam quse fuit in veteri Testamento munerationem gratise attribuit unus et idem Dominus per suum adventum. Et illi enim per famulos audiebant venturum regem, et mediocriter gaudebant, secundum quod sperabant venturum eum: qui autem praesentem viderunt, et libertatem adepti et potiti sunt ejus muneratione, majorem gratiam et abundantiorem exultationem habent, gaudentes de regis adventu, quemadmodum et David dicit: Anima mea exultabit in Domino, jucundabitur in salutari ejus. Et propter hoc H jerosolymam introéunte eo, omnes qui erant in via David, in dolore animse cognoverunt suum regem, et substraverunt ei vestimenta, et ramis viridibus adornaverunt viam, cum magna laetitia et exultatione clamantes: Osanna filio David, Benedictus qui venit in nomine Domini, Osanna in excelsis. Zelantibus autem malis dispensatoribus, qui circumveniebant inferiores, et dominabantur eorum quibus ratio non constabat, et propter hoc nolentibus venisse regem, et dicentibus ei, Audis quid isti dicunt? ait Dominus: Nunquam legistis, Ex ore infantium et lactentium perfecisti laudem? id quod a David in Filium Dei dictum erat, in se factum ostendens, et significans, illos quidem nescire virtutem Scripture, et dispositionem Dei; se autem esse qui a prophetis annuntiatus sit Christus, cujus nomen in omni terra laudatur, ex ore infantium et lactentium laudem perficientis suo Patri: quapropter et elevata est magnificentia ejus super caelos.

As, then, he has promised to give very much to those who now bear fruit, according to the gift of his grace, but not according to a change of knowledge (for the Lord himself remains, and the same Father is revealed), so one and the same Lord, by his coming, has granted to later generations a greater gift of grace than there was in the old covenant. For they heard through servants that the king would come, and they rejoiced moderately, inasmuch as they hoped he would come; but those who saw him present, obtained freedom, and enjoyed his gifts have greater grace and more abundant exultation, rejoicing at the king’s coming, as David also says: “My soul will exult in the Lord; it will be glad in his salvation.” And for this reason, when he entered Jerusalem, all who were on the way recognized David their king in his sorrow of soul, spread their garments for him, and adorned the way with green branches, crying with great joy and exultation: “Hosanna to the son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.” But to the wicked stewards, who cheated those under them and lorded it over those who had little understanding, and for this reason did not want the king to have come, and said to him, “Do you hear what these are saying?”, the Lord said: “Have you never read, Out of the mouth of infants and nursing babies you have perfected praise?”, showing that what David had said of the Son of God was fulfilled in himself, and signifying that they did not know the power of Scripture and the dispensation of God, but that he was the Christ announced by the prophets, whose name is praised in all the earth, who perfects praise to his Father out of the mouth of infants and nursing babies; for which reason also his magnificence has been lifted above the heavens.

Textual problem in this passage: see the notes.

Ps 35:9 (34:9 LXX) (quotation, high confidence) · Matt 21:8 (allusion, high confidence) · Matt 21:9 (quotation, high confidence) · Ps 118:25 (117:25 LXX) (allusion, medium confidence) · Matt 21:16 (quotation, high confidence) · Ps 8:2 (8:3 LXX) (quotation, high confidence) · Ps 8:1 (8:2 LXX) (allusion, high confidence)

Notes and citation

Summary: Those who saw the King present received greater grace than those who only heard of his coming, as the crowds at the entry into Jerusalem showed.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. “David their king in his sorrow of soul”: so the Latin (in dolore animae), probably meaning Christ, the son of David, about to suffer. Quotations and allusions: Ps 35:9 (LXX 34:9); Matt 21:8–9, 16; Ps 118:25–26 (LXX 117:25–26); Ps 8:1–2.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin reference; margin references; running head; stray stop): majorem. quam → majorem quam; substraverunt ei^ Lip.iv. vestimenta → substraverunt ei vestimenta; magna e,. GR IV.axiv. laetitia → magna laetitia; Benedictus xi. 3, Ps. exvil.25. qui venit → Benedictus qui venit; cireumveniebant → circumveniebant; propter Mat.xxL 16. hoc. nolentibus → propter hoc nolentibus; ore nfantium → ore infantium.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.11.3 (Harvey 2:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-11-3).

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4.11.4Harvey 2:176

Si ergo idem ipse adest, qui praedicatus est a prophetis, Dominus noster Jesus Christus, et adventus ejus pleniorem gratiam et majorem munerationem attribuit his qui susceperunt eum, manifestum, quoniam et Pater idem ipse est, qui a prophetis annuntiatus est, et non alterius Patris agnitionem fecit veniens Filius, sed ejusdem qui ab initio praedicatus est; a quo et libertatem detulit his qui legitime, et prono animo, et toto corde deserviunt ei: contemtoribus autem, et non subjectis Deo, sed in gloriam hominum exteriores munditias sectantibus, (quze in figuram futurorum tradite erant, velut umbrae cujusdam descriptionem faciente Lege, atque deliniante de temporalibus aeterna, de terrenis coelestia), fingentibus plusquam que dicta sunt sese observare, tanquam diligentiam suam etiam ipsi Deo preferentibus, intus autem plenis hypocrisi, et cupiditate, et omni malitia, sempiternam attulit perditionem, abscindens eos a vita.

If, then, the very same one is present who was proclaimed by the prophets, our Lord Jesus Christ, and his coming has given fuller grace and greater gifts to those who received him, it is plain that the Father too is the very same who was announced by the prophets, and that the Son, when he came, did not bring knowledge of another Father but of the same who was proclaimed from the beginning. From him he brought freedom to those who serve him lawfully, with a ready mind and with all their heart; but to the scornful, and to those not subject to God, who pursue outward purifications for the glory of men (which had been handed down as a figure of things to come, the law sketching as it were a shadow and outlining eternal things by temporal, heavenly by earthly), who pretend that they observe more than what was said, as if preferring their own diligence even to God himself, but inwardly are full of hypocrisy, greed, and all wickedness, he brought everlasting perdition, cutting them off from life.

Heb 10:1 (allusion, medium confidence) · Matt 23:28 (allusion, high confidence)

Notes and citation

Summary: The same Father who was announced by the prophets gave freedom through Christ to those who serve him, and perdition to hypocrites.

Harvey’s running head and his next chapter title (that the tradition of the elders was contrary to the law given through Moses) were removed. Allusions: Heb 10:1; Matt 23:25–28.

Notes on the original text

Digital text corrected (line number; margin debris and editor's chapter title; running head): Dominus 5noster → Dominus noster; sempiternam 118 rv. LEGIS CORRUPTELA. attulit → sempiternam attulit; vita. GR; LY. xxv. xil 1. Quemadmodum seniorum. traditio contraria erat Legi qua data est per Moysem. M.94. 41]. → vita..

Cite (SBL): Irenaeus, Haer. 4.11.4 (Harvey 2:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-11-4).

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Against 4, chapter 12

4.12.1Harvey 2:176–178

Seniorum enim ipsorum traditio, quam ex Lege observare fingebant, contraria erat Legi date per Moysem. Propter hoc et Esaias ait: Caupones tui miscent vinum aqua; ostendens quod austero Dei precepto miscerent seniores aquatam traditionem, id est, aggredientes adulteram legem, et contrariam Legi, sicut et Dominus fecit manifestum, dicens eis: Quare vos transgredimini praeceptum Dei propter traditionem vestram? Non solum autem per praevaricationem frustrati sunt Legem Dei, miscentes vinum aqua; sed et suam legem e contrario statuerunt, quae usque adhue Pharisaica vocatur. In qua quedam quidem auferunt, quedam vero addunt, quaedam autem, quemadmodum volunt, interpretantur; quibus utuntur singulariter magistri eorum: quas traditiones volentes vindicare, Legi Dei instituenti eos ad adventum Christi non subjecti esse voluerunt; sed et Dominum arguebant in sabbatis curantem, quod quidem sicut praediximus, Lex non prohibebat. Etenim ipsi secundum aliquid curabant, circumcidentes hominem in sabbato; se autem ipsos non redarguebant, per traditionem et praedictam Pharisaicam legem transgredientes preceptum Dei, et preceptum Legis non habentes, id est dilectionem quze est erga Deum.

For the tradition of the elders themselves, which they pretended to observe from the law, was contrary to the law given through Moses. For this reason Isaiah too says, “Your innkeepers mix the wine with water,” showing that the elders mixed a watered-down tradition with God’s strict precept, that is, set up an adulterated law, contrary to the law, as the Lord also made plain when he said to them: “Why do you transgress the commandment of God because of your tradition?” Not only did they make the law of God void by transgression, mixing the wine with water, but they also set up their own law against it, which to this day is called Pharisaic. In it they remove some things, add others, and interpret others as they please, and their teachers use these individually. Wishing to defend these traditions, they were unwilling to be subject to the law of God, which trained them for the coming of Christ; and they even blamed the Lord for healing on sabbaths, which, as we said before, the law did not forbid. For they themselves in a sense healed on the sabbath, circumcising a man on that day; but they did not reprove themselves for transgressing the commandment of God through tradition and the aforesaid Pharisaic law, and for not having the commandment of the law, that is, the love that is toward God.

Isa 1:22 (quotation, high confidence) · Matt 15:3 (quotation, high confidence) · John 7:22 (allusion, high confidence) · John 7:23 (allusion, high confidence)

Notes and citation

Summary: The Pharisees’ tradition watered down and contradicted the law of Moses, and they lacked its chief command, love of God.

Polemic against the Pharisees: translated as written. Quotations and allusions: Isa 1:22; Matt 15:3; John 7:22–23.

Notes on the original text

Digital text corrected (OCR slip; margin debris and running head; margin reference; margin reference inside a word; OCR slip; small capitals): SEN1ioRUM → Seniorum; ostendens Esai. |. 22. quod → ostendens quod; transMatt. xv. 3. gredimini preceptun Dei propter. traditionem → transgredimini praeceptum Dei propter traditionem; sieut → sicut; eurabant → curabant; przedietam → praedictam; babentes → habentes; Deum. G. 312. LIB. IV 2. → Deum..

Cite (SBL): Irenaeus, Haer. 4.12.1 (Harvey 2:176–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-12-1).

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4.12.2Harvey 2:178

Quoniam autem hoc primum et maximum praeceptum est, sequens autem erga proximum, Dominus docuit, totam legem et prophetas pendere dicens ex ipsis preceptis. Et ipse autem aliud majus hoc praecepto non detulit: sed hoc ipsum renovavit suis discipulis, jubens eis Deum diligere ex toto corde, et caeteros quemadmodum se. Si autem ab alio descendisset Patre, nunquam ex Lege primo et summo usus esset praecepto, sed utique omnimodo eniteretur majus hoc a perfecto Patre deferre, non eo uti quod a Deo Legis fuisset datum. Et Paulus autem: Adimpletio, inquit, Legis dilectio: et omnibus cseteris evacuatis, manere fidem, spem, dilectionem; majorem autem esse omnium dilectionem: et neque agnitionem sine dilectione quz est erga Deum prestare aliquid; neque mysteriorum comprehensionem neque fidem neque prophetiam, sed omnia vacua et frustra esse sine dilectione: dilectionem vero perficere perfectum hominem; et eum qui diligit Deum esse perfectum, et in hoc sevo et in futuro. Nunquam enim desinimus diligentes Deum; sed quanto plus eum intuiti fuerimus, tanto plus eum diligimus.

That this is the first and greatest commandment, and that the next is toward our neighbour, the Lord taught, saying that the whole law and the prophets hang on these commandments. And he himself brought no other commandment greater than this, but renewed this very one for his disciples, commanding them to love God with all their heart and others as themselves. But if he had come down from another Father, he would never have used the first and highest commandment of the law, but would surely have striven by every means to bring a greater one than this from the perfect Father, and not to use what had been given by the God of the law. And Paul says: “Love is the fulfilment of the law”; and that when all else has been done away, faith, hope, and love remain, but the greatest of all is love; and that neither knowledge without the love of God avails anything, nor the understanding of mysteries, nor faith, nor prophecy, but all are empty and vain without love; and that love makes man perfect, and he who loves God is perfect both in this age and in the age to come. For we never cease loving God; but the more we have contemplated him, the more we love him.

Matt 22:37 (allusion, high confidence) · Matt 22:39 (allusion, high confidence) · Matt 22:40 (allusion, high confidence) · Rom 13:10 (quotation, high confidence) · 1 Cor 13:13 (allusion, high confidence) · 1 Cor 13:2 (allusion, high confidence)

Notes and citation

Summary: Christ took the great commandment of love from the law rather than bringing a new one, which shows he came from the God of the law.

Quotations and allusions: Matt 22:37–40; Rom 13:10; 1 Cor 13:13, 2.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin reference; stray mark): est, GR.IV. xxv. Isequens → est, sequens; et ON. prophetas → et prophetas; aliud Matt xil majus → aliud majus; descendisset * Patre → descendisset Patre; Adumpletio → Adimpletio.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.12.2 (Harvey 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-12-2).

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4.12.3Harvey 2:178

In Lege igitur et in Evangelio cum sit primum et maximum praeceptum, diligere Dominum Deum ex toto corde; dehinc simile illi, diligere proximum sicut seipsum: unus et idem ostenditur Legis et Evangelii conditor. Consummatse enim vite precepta in utroque Testamento cum sint eadem, eundem ostenderunt Deum: qui particularia quidem precepta apta utrisque praecepit; sed eminentiora et summa, sine quibus salvari non est, in utroque eadem suasit,

Since, then, in the law and in the gospel the first and greatest commandment is to love the Lord God with all one’s heart, and next, like it, to love one’s neighbour as oneself, one and the same is shown to be the author of the law and of the gospel. For since the precepts of the perfect life are the same in both covenants, they have shown the same God, who prescribed particular precepts suited to each, but urged in both the same higher and supreme precepts, without which there is no salvation, …

Deut 6:5 (allusion, high confidence) · Lev 19:18 (allusion, high confidence) · Matt 22:37 (allusion, high confidence)

Notes and citation

Summary: The same great commandments of love in law and gospel show one author of both covenants.

Harvey’s chapter title (on the Pharisaic law; which precepts are particular and which universal) was removed. The section breaks off because the OCR lost the rest of the sentence (see ANF 4.12.3). Allusions: Deut 6:5; Lev 19:18; Matt 22:37–39.

Notes on the original text

Digital text corrected (editor's chapter title; small capitals): De Pharisaica lege: que sunt particularia, pracepta, et que catholica. Ix Lege → In Lege.

Topics: Scripture and canon, Ethics

Cite (SBL): Irenaeus, Haer. 4.12.3 (Harvey 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-12-3).

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4.12.4Harvey 2:178–179

Quem autem non confundat Dominus, ostendens non ab altero Deo esse Legem, sic dicens eis qui a se docebantur, turbae et discipulis: Super cathedram Moysi sederunt scribe et Pharisai. Omnia itaque quecunque dixerint vobis, custodite et facite; secundum autem opera eorum nolite facere: dicunt enim et non faciunt. Alligant enim sarcinas graves, et imponunt super humeros hominum; ipsi autem nec digito quidem volunt eas movere. Non ergo eam Legem, quae est per Moysem data, incusabat, quam adhue salvis Hierosolymis suadebat fieri; sed illos redarguebat, quod verba quidem Legis enuntiarent, essent autem sine dilectione, et propter hoc injusti in Deum et in proximos exstiterunt. Quemadmodum et Esaias ait: Populus hic labiis me honorat, cor autem eorum longe est a me. Frustra autem colunt me, docentes doctrinas et praecepta hominum. Non per Moysem datam Legem dicens praecepta hominum, sed traditiones presbyterorum ipsorum, quas finxerant, quas vindicantes frustrabantur Legem Dei, et propter hoc nec Verbo ejus subjecti sunt. Hoc enim est quod et a Paulo dicitur de istis: Ignorantes enim justitiam Dei, et suam justitiam volentes statuere, justitiae Dei non sunt subjecti. Finis enim Legis Christus ad justitiam omni credenti. Et quomodo finis Legis Christus, si non et initium ejus esset? Qui enim finem intulit, hic et initium operatus est; et ipse est qui dicit Moysi: Videns vidi vexationem populi mei qui est in Aegypto, et descendi ut eruam eos: ab initio assuetus Verbum Dei ascendere et descendere, propter salutem eorum qui male haberent.

And whom would the Lord not confound, showing that the law is not from another God, when he speaks thus to those he was teaching, the crowds and the disciples: “The scribes and Pharisees sit on Moses’ seat. So whatever they tell you, keep and do; but do not do according to their works; for they speak and do not do. For they bind heavy burdens and lay them on people’s shoulders, but they themselves are not willing to move them even with a finger.” So he did not find fault with the law given through Moses, which he urged to be kept while Jerusalem was still standing; but he rebuked them because they recited the words of the law but were without love, and for this reason were unjust toward God and toward their neighbours. As Isaiah also says: “This people honours me with their lips, but their heart is far from me. In vain they worship me, teaching doctrines and precepts of men.” He does not call the law given through Moses precepts of men, but the traditions of their elders which they had invented, and by defending which they made the law of God void, and for this reason were not subject to his Word either. For this is what Paul says of them: “For, being ignorant of the righteousness of God and seeking to establish their own righteousness, they have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.” And how is Christ the end of the law if he was not also its beginning? For he who brought in the end also made the beginning; and he it is who says to Moses: “I have surely seen the oppression of my people in Egypt, and I have come down to deliver them,” the Word of God having been accustomed from the beginning to ascend and descend for the salvation of those in distress.

Matt 23:2 (quotation, high confidence) · Matt 23:3 (quotation, high confidence) · Matt 23:4 (quotation, high confidence) · Isa 29:13 (quotation, high confidence) · Matt 15:8 (quotation, high confidence) · Rom 10:3 (quotation, high confidence) · Rom 10:4 (quotation, high confidence) · Exod 3:7 (quotation, high confidence) · Exod 3:8 (quotation, high confidence)

Notes and citation

Summary: Christ upheld the law of Moses while rebuking those who taught it without love; he is the end of the law because he is also its beginning.

Quotations: Matt 23:2–4; Isa 29:13 (Matt 15:8–9); Rom 10:3–4; Exod 3:7–8.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; OCR slip; margin reference; margin debris; margin reference; running head; OCR slip; split word; stray stop): docebantur, Matt xxi, turbae → docebantur, turbae; custodite. et facite → custodite et facite; super 118. Iv. humeros hominum; psi autem → super humeros hominum; ipsi autem; movere. oR “iV. xen Non ergo eam Legem, que est per Moysem data, incusabat, aeia quam → movere. Non ergo eam Legem, quae est per Moysem data, incusabat, quam; honorat, gs xxix.13. cor → honorat, cor; precepta. hominum. Non → praecepta hominum. Non; et ἃ Paulo dicitur de istis: Zgnorantes enim justitiam Dei, et suam 4. justitiam volentes statuere, justitie Det non → et a Paulo dicitur de istis: Ignorantes enim justitiam Dei, et suam justitiam volentes statuere, justitiae Dei non; hie et initium → hic et initium; in ZEgypto, et descendi ut gxod.it.7,8. eruam → in Aegypto, et descendi ut eruam; V erbum Dei → Verbum Dei.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.12.4 (Harvey 2:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-12-4).

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4.12.5Harvey 2:179–180

Quoniam autem Lex praedocuit hominem sequi oportere Christum, ipse facit manifestum ei qui interrogavit, quid faciens vitam aeternam haereditaret, sic respondens: Si vis in vitam introire, custodi praecepta. Illo autem interrogante, Quae? rursus Dominus: Non machaberis, non occides, non furaberis, non falsum testimonium reddes, honora patrem et matrem, et diliges proximum tanquam teipsum; velut gradus proponens precepta Legis introitus in vitam, volentibus sequi eum: quze uni tum dicens, omnibus dicebat. Ille autem cum dixisset: Omnia feci, (et forte non fecerat, nam utique non diceretur ei, Custodi precepta,) arguens Dominus cupiditatem ejus, dixit ei: Si vis perfectus esse, vade, vende omnia que habes, et divide pauperibus, et veni, sequere me; Apostolorum partem promittens eis, qui sic fecerint: et non alterum Deum Patrem annuntiabat eis qui sequebantur eum, praeter eum qui ab initio a Lege annuntiatus est; nec alium Filium, nec matrem, Enthymesin Aeonis, qui fuit in passione et in defectione; nec triginta Aeonum plenitudinem, que vacua et inconstans ostensa est; nec eam fabulam que a reliquis hereticis ficta est; sed docebat, ut facerent praecepta que ab initio precepit Deus, et ut veterem cupiditatem per opera bona solverent, et sequerentur Christum. Quoniam autem ea que possidentur pauperibus divisa, solutionem faciunt praeterite cupiditatis, Zacchaeus fecit manifestum: Ecce, dicens, dimidium ex bonis meis do pauperibus, et si cujus quid fraudavi, reddo quadruplum.

That the law taught man beforehand that he must follow Christ, he himself makes plain to the one who asked what he should do to inherit eternal life, answering thus: “If you wish to enter into life, keep the commandments.” And when he asked, “Which?”, the Lord said again: “You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, honour father and mother, and you shall love your neighbour as yourself”, setting out the precepts of the law as steps of entry into life for those who wished to follow him; and what he said then to one, he said to all. But when that man said, “I have done all these” (and perhaps he had not, for then he would not have been told, “Keep the commandments”), the Lord, exposing his greed, said to him: “If you wish to be perfect, go, sell all that you have and distribute it to the poor, and come, follow me,” promising the apostles’ portion to those who do so. And he did not proclaim to his followers another God the Father besides the one proclaimed by the law from the beginning, nor another Son, nor the Mother, the Enthymesis of the Aeon, who was in passion and defect, nor the Pleroma of thirty Aeons, which has been shown to be empty and unstable, nor the fable invented by the other heretics; but he taught them to do the precepts that God commanded from the beginning, to undo their old greed by good works, and to follow Christ. That possessions distributed to the poor undo past greed, Zacchaeus made plain, saying: “Behold, I give half of my goods to the poor, and if I have defrauded anyone of anything, I restore it fourfold.”

Matt 19:17 (quotation, high confidence) · Matt 19:18 (quotation, high confidence) · Matt 19:19 (quotation, high confidence) · Matt 19:20 (quotation, high confidence) · Matt 19:21 (quotation, high confidence) · Luke 19:8 (quotation, high confidence)

Notes and citation

Summary: Christ set the commandments of the law before the rich young man as steps into life and called him to give to the poor and follow him, as Zacchaeus did.

Margin debris was removed. On the Enthymesis and the thirty Aeons see 1.1–2. Quotations: Matt 19:17–21; Luke 19:8.

Notes on the original text

Digital text corrected (OCR slip; margin debris; OCR slip; margin reference inside a word; OCR slip; note marker; stray stop): seternam → aeternam; S? vis in vitam inMatt. xix. 17 troire, custodi precepta. llo autem interrogante, Que? rurus ΤΟ, Dominus → Si vis in vitam introire, custodi praecepta. Illo autem interrogante, Quae? rursus Dominus; honora. patrem → honora patrem; (et forte 7 non fecerat → (et forte non fecerat; habes, οἱ divide pauperibus, et vent → habes, et divide pauperibus, et veni; nec GRIV. ° i..... 11 matrem, Enthymesin AConis → nec matrem, Enthymesin Aeonis; defectione; xii δ. nec triginta /Eonum → defectione; nec triginta Aeonum.

Topics: Ethics, Heresy

Cite (SBL): Irenaeus, Haer. 4.12.5 (Harvey 2:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-12-5).

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Against 4, chapter 13

4.13.1Harvey 2:180–181

Et quia Dominus naturalia Legis, per quae homo justificatur, quae etiam ante legisdationem custodiebant qui fide justificabantur et placebant Deo, non dissolvit, sed extendit et implevit, ex sermonibus ejus ostenditur. Dictum est enim, inquit, antiquis, Non moechaberis. Ego autem dico vobis, Quoniam omnis qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo. Et iterum: Dictum est, Non occides. Ego autem dico vobis, Omnis qui irascitur fratri suo sine causa, reus erit judicio. Et, Dictum est, Non perjurabis. Ego autem dico vobis, Neque jurare in totum. Sit autem vobis sermo, Etiam etiam, et Non non. Et quecunque sunt talia. Omnia enim haec non contrarietatem et dissolutionem praeteritorum continent, sicut qui a Marcione sunt vociferantur; sed plenitudinem et extensionem, sicut ipse ait: Nisi abundaverit justitia vestra plus quam Scribarum et Pharisaeorum, non intrabitis in regnum colorum. Quid autem erat plus? Primo quidem non tantum in Patrem, sed et in Filium ejus jam manifestatum credere; hic est enim, qui in communionem et unitatem Dei hominem ducit. Post deinde non solum dicere, sed et facere; illi enim dicebant, sed non faciebant: et non tantum abstinere a malis operibus, sed etiam a concupiscentiis eorum. Hzec autem non quasi contraria Legi docebat; sed adimplens Legem, et infigens justificationes Legis in nobis. Illud autem fuisset Legi contrarium, si quodcunque Lex vetasset fieri, idipsum discipulis suis jussisset facere. Et hoc autem quod precepit, non solum vetitis a Lege sed etiam a concupiscentiis eorum abstinere, non contrarium est, quemadmodum diximus, neque solventis Legem, sed adimplentis et extendentis et ditantis.

That the Lord did not abolish the natural precepts of the law, by which man is justified, which even before the giving of the law those kept who were justified by faith and pleased God, but extended and fulfilled them, is shown from his words. “It was said,” he says, “to the ancients, You shall not commit adultery. But I say to you that everyone who looks at a woman to desire her has already committed adultery with her in his heart.” And again: “It was said, You shall not kill. But I say to you, everyone who is angry with his brother without cause will be liable to judgment.” And: “It was said, You shall not swear falsely. But I say to you, do not swear at all. Let your word be Yes, yes, and No, no.” And all such sayings. For all these contain not the contrary and the abolition of what went before, as the followers of Marcion loudly claim, but its fulfilment and extension, as he himself says: “Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.” And what was the more? First, to believe not only in the Father but also in his Son, now made manifest; for he it is who leads man into communion and union with God. Then, not only to say but also to do; for they said but did not do. And not only to abstain from evil works but also from the desires for them. These things he did not teach as contrary to the law, but fulfilling the law and fixing the righteous requirements of the law in us. That would have been contrary to the law, if he had commanded his disciples to do what the law forbade. But what he commanded, to abstain not only from what the law forbids but also from the desires for it, is not contrary, as we said, nor the act of one who abolishes the law, but of one who fulfils, extends, and enriches it.

Matt 5:27 (quotation, high confidence) · Matt 5:28 (quotation, high confidence) · Matt 5:21 (quotation, high confidence) · Matt 5:22 (quotation, high confidence) · Matt 5:33 (quotation, high confidence) · Matt 5:34 (quotation, high confidence) · Matt 5:37 (quotation, high confidence) · Matt 5:20 (quotation, high confidence) · Matt 23:3 (allusion, high confidence)

Notes and citation

Summary: Christ’s sayings in the Sermon on the Mount extend and fulfil the natural precepts of the law rather than abolishing them, against Marcion.

The end of Harvey’s chapter title, at the start of the section, was removed. Adultery in the heart: translated as written. Quotations and allusions: Matt 5:27–28, 21–22, 33–34, 37, 20; Matt 23:3.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; margin debris; margin debris; OCR slip; margin reference; margin reference inside a word): bantur, supereatendit discipulis et non dissolvit: et secundum quid plus abundat justitia nostra, quam Scribarum et Phartseorum. Er quia → Et quia; qus homo → quae homo; extendit et ¢. 314. implevit → extendit et implevit; meochaberis → moechaberis; machatus est Ael eam → moechatus est eam; Ego Matt. v.57, autem → Ego autem; dico Mat. v.23, vobis → dico vobis; sieut qui a Marcione → sicut qui a Marcione; ScriMatt. v. 20. barum → Scribarum; faciebant: Matt. xxiii.3. et non → faciebant: et non; quodeunque → quodcunque.

Topics: Ethics, Heresy

Cite (SBL): Irenaeus, Haer. 4.13.1 (Harvey 2:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-13-1).

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4.13.2Harvey 2:181–182

Etenim Lex, quippe servis posita, per ea quz foris erant corporalia animam erudiebat; velut per vinculum attrahens eam ad obedientiam preceptorum, uti disceret homo servire Deo: Verbum autem liberans animam, et per ipsam corpus voluntarie emundari docuit. Quo facto, necesse fuit auferri quidem vincula servitutis, quibus jam homo assueverat, et sine vinculis sequi Deum; superextendi vero decreta libertatis, et augeri subjectionem quz est ad regem, ut non retrorsus quis revertens indignus appareat ei qui se liberavit: eam vero pietatem et obedientiam, que est erga patremfamilias, esse quidem eandem et servis et liberis; majorem autem fiduciam habere liberos, quoniam sit major et gloriosior operatio libertatis, quam ea que est in servitute obsequentia.

For the law, being laid down for slaves, trained the soul through external, bodily things, drawing it as by a chain to obedience to the precepts, so that man might learn to serve God. But the Word, setting the soul free, taught that through it the body should be willingly cleansed. When this was done, the chains of slavery to which man had grown accustomed had to be taken away, and he had to follow God without chains; and the decrees of freedom had to be extended and subjection to the king increased, so that no one, turning back, should appear unworthy of the one who freed him; while the piety and obedience owed to the householder is the same for slaves and free, but the free have greater confidence, because the working of freedom is greater and more glorious than the compliance of slavery.

Notes and citation

Summary: The law trained slaves through external things; the Word freed the soul, removing the chains but increasing the free person’s devotion.

Notes on the original text

Digital text corrected (margin debris; margin debris; OCR slip): voluntarie uz.ty. emundari → voluntarie emundari; vincula XXxiv..... e e e GR.lV. gervitutis → vincula servitutis; sequi MA&&1V. Deum → sequi Deum.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.13.2 (Harvey 2:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-13-2).

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4.13.3Harvey 2:182–183

Et propter hoc Dominus pro eo quod est, Non machaberis, nec concupiscere praecepit: et pro eo quod est, Non occides, neque irasci quidem: et pro eo quod est decimare, omnia quae sunt pauperibus dividere; et non tantum proximos, sed etiam inimicos diligere: et non tantum bonos datores et communicatores esse, sed etiam adversus eos qui tollunt nostra gratuito donatores. Tollenti enim tibi tunicam, ait, remitte ei et pallium: et ab eo qui tollit tua, non reposcas: et quemadmodum vultis ut faciant vobis homines, facite eis; ut non quasi nolentes fraudari contristemur, sed, quasi volentes donaverimus, gaudeamus, gratiam magis prestantes in proximos, quam necessitati servientes. Et si quis te, inquit, angariaverit mille passus, vade cum eo alia duo; uti non quasi servus sequaris, sed quasi liber precedas, aptum te in omnibus et utilem proximo praestans: non illorum malitiam intuens, sed tuam bonitatem perficiens, configurans temetipsum Patri, qui solem suum oriri facit super malos et bonos, et pluit super justos et injustos. Haec autem omnia, quemadmodum praediximus, non dissolventis erant Legem, sed adimplentis et extendentis et dilatantis in nobis: tanquam si aliquis dicat, majorem libertatis operationem, et pleniorem erga liberatorem nostrum infixam nobis subjectionem et affectionem. Non enim propter hoc liberavit nos, ut ab eo abscedamus; nec enim potest quisquam extra dominica constitutus bona, sibimetipsi acquirere salutis alimenta: sed ut plus gratiam ejus adepti, plus eum diligamus. Quanto autem plus eum dilexerimus, hoc majorem ab eo gloriam accipiemus, cum simus semper in conspectu Patris.

And for this reason the Lord, instead of “You shall not commit adultery,” commanded not even to desire; instead of “You shall not kill,” not even to be angry; instead of giving tithes, to distribute all one has to the poor; and to love not only neighbours but also enemies; and not only to be good givers and sharers, but even to be free givers to those who take what is ours. “To him who takes your tunic,” he says, “let him have your cloak as well; and from him who takes what is yours, do not ask it back; and as you wish people to do to you, do to them”: so that we may not grieve as though unwilling to be defrauded, but rejoice as though we had given willingly, granting a favour to our neighbours rather than yielding to necessity. “And if anyone,” he says, “compels you to go a mile, go with him two more”: so that you may not follow him like a slave but go ahead of him like a free man, showing yourself ready in all things and useful to your neighbour, not looking at their malice but completing your own goodness, conforming yourself to the Father, who makes his sun rise on the evil and the good and sends rain on the just and the unjust. All these things, as we said, were not the acts of one who abolishes the law, but of one who fulfils, extends, and widens it in us; as if one were to say that a greater working of freedom means a fuller subjection and affection implanted in us toward our liberator. For he did not free us so that we should leave him (no one placed outside the Lord’s good things can obtain for himself the nourishment of salvation), but so that, obtaining more of his grace, we might love him more. And the more we love him, the greater glory we shall receive from him, being always in the presence of the Father.

Matt 5:28 (allusion, high confidence) · Matt 5:22 (allusion, high confidence) · Matt 19:21 (allusion, medium confidence) · Matt 5:44 (allusion, high confidence) · Luke 6:29 (quotation, high confidence) · Luke 6:30 (quotation, high confidence) · Luke 6:31 (quotation, high confidence) · Matt 5:41 (quotation, high confidence) · Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: Christ deepened the law’s commands (no lust, no anger, giving all, loving enemies) so that freedom brings greater love and glory, not separation from God.

Quotations and allusions: Matt 5:28, 22; Matt 19:21; Matt 5:44; Luke 6:29–31; Matt 5:41, 45. Irenaeus’s “two more” (alia duo) differs from the usual “two.”

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris; OCR slip; running head; margin debris inside a word; stray stop): quie Μ. 33. sunt → quae sunt; faciant. vobis → faciant vobis; ΕἾ si quis → Et si quis; justos et a. 315. ingustos. Hiec → justos et injustos. Haec; gratiam 118. rv. ejus adepti, plus eum diligamus. Quanto autem plus eum dilexΒΝ. erimus → gratiam ejus adepti, plus eum diligamus. Quanto autem plus eum dilexerimus; semper 40) IV. in conspectu → semper in conspectu.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.13.3 (Harvey 2:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-13-3).

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4.13.4Harvey 2:183–184

Quia igitur naturalia omnia precepta communia sunt nobis et illis, in illis quidem initium et ortum habuerunt; in nobis autem augmentum et adimpletionem perceperunt. Assentire enim Deo, et sequi ejus Verbum, et super omnia diligere eum, et proximum sicut seipsum, homo autem homini proximus, et abstinere ab omni mala operatione, et quaecunque talia communia utrisque sunt, unum et eundem ostendunt Deum. Hic est autem Dominus noster Verbum Dei, qui primo quidem servos attraxit Deo, postea autem liberavit eos qui subjecti sunt ei, quemadmodum ipse ait discipulis: Jam non dicam vos servos: quia servus nescit quid ejus Dominus faciat. Vos autem dixi amicos, quoniam omnia quae audivi a Patre meo, manifestavi. In eo enim quod dicit: Jam non dicam vos servos, manifestissime significavit se esse, qui primo quidem eam servitutem que est erga Deum, hominibus per Legem constituerit, post deinde libertatem eis donaverit. Et in eo quod dicit: Quoniam servus nescit quid faciat Dominus ejus, ignorantiam servilis populi manifestat per suum adventum. In eo autem quod amicos Dei dicit suos discipulos, manifeste ostendit se esse Verbum Dei, quem et Abraham voluntarie et sine vinculis propter generositatem fidei sequens, amicus factus est Dei. Sed neque Abrahae amicitiam propter indigentiam assumsit Dei Verbum, exsistens ab initio perfectus: antequam enim Abraham esset, ego sum, inquit; sed ut ipsi Abrahae donaret aeternam vitam exsistens bonus, quoniam amicitia Dei immortalitatis est condonatrix his qui aggrediuntur eam.

Since, then, all the natural precepts are common to us and to them, in them they had their beginning and origin, but in us they have received growth and fulfilment. For to assent to God, to follow his Word, to love him above all and one’s neighbour as oneself (and man is neighbour to man), to abstain from every evil deed, and all such things common to both, show one and the same God. And this is our Lord, the Word of God, who first drew slaves to God and afterwards freed those subject to him, as he himself says to his disciples: “I will no longer call you slaves, because the slave does not know what his master is doing. But I have called you friends, because all that I have heard from my Father I have made known.” For in saying, “I will no longer call you slaves,” he showed most plainly that it was he who first established for human beings, through the law, the slavery that is toward God, and afterwards gave them freedom. And in saying, “Because the slave does not know what his master is doing,” he shows by his own coming the ignorance of the servile people. And in calling his disciples friends of God, he plainly shows that he is the Word of God, whom Abraham also followed willingly and without chains because of the nobility of his faith, and became the friend of God. Yet the Word of God did not take up Abraham’s friendship out of need, being perfect from the beginning (“Before Abraham was, I am,” he says), but so that, being good, he might give eternal life to Abraham himself, since the friendship of God bestows immortality on those who approach it.

Matt 22:37 (allusion, medium confidence) · John 15:15 (quotation, high confidence) · Jas 2:23 (allusion, high confidence) · John 8:58 (quotation, high confidence)

Notes and citation

Summary: The natural precepts common to both covenants show one God; the Word first made men servants through the law and then friends, as Abraham became God’s friend.

Debris at the end of the section was removed. Quotations and allusions: Matt 22:37–39; John 15:15; Jas 2:23; John 8:58.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin reference; OCR slip; stray stop; margin debris; split word; stray mark; stray marks; stray stop; OCR slip): nobis οὐ illis → nobis et illis; homo autem ' homini → homo autem homini; noster V erbum Dei → noster Verbum Dei; nescit. quid ejus Dominus faciat. Vos autem dizi amicos → nescit quid ejus Dominus faciat. Vos autem dixi amicos; a Patre * meo → a Patre meo; Quoniam sereus nescit quid faciat. Dominus ejus → Quoniam servus nescit quid faciat Dominus ejus; Abraham? voluntarie. et sine vinculis → Abraham voluntarie et sine vinculis; facetus est Dei. Sed neque Jacob. it. 93. Abrahae → factus est Dei. Sed neque Abrahae; Abrahzs → Abrahae; aggrediuntur eam. e cating co → aggrediuntur eam..

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.13.4 (Harvey 2:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-13-4).

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Against 4, chapter 14

4.14.1Harvey 2:184–185

Igitur initio, non quasi indigens Deus hominis, plasmavit Adam, sed ut haberet in quem collocaret sua beneficia. Non enim solum ante Adam, sed et ante omnem conditionem glorificabat Verbum Patrem suum, manens in eo; et ipse a Patre clarificabatur, quemadmodum ipse ait: Pater, clarifica me claritate, quam habui apud te priusquam mundus fieret. Nec nostro ministerio indigens jussit ut eum sequeremur; sed nobis ipsis attribuens salutem. Sequi enim Salvatorem, participare est salutem: et sequi lumen, percipere est lumen. Qui autem in lumine sunt, non ipsi lumen illuminant, sed illuminantur et illustrantur ab eo: ipsi quidem ei nihil prestant, beneficium autem percipientes illuminantur a lumine, Sic et servitus erga Deum, Deo quidem nihil praestat, nec opus est Deo humano obsequio; ipse autem sequentibus et servientibus ei, vitam et incorruptelam et gloriam aeternam attribuit, beneficium praestans servientibus sibi, ob id quod serviunt, et sequentibus, ob id quod sequuntur; sed non beneficium ab eis percipiens: est enim dives perfectus et sine indigentia. Propter hoc autem exquirit Deus ab hominibus servitutem, ut quoniam est bonus et misericors benefaciat eis qui perseverant in servitute ejus. In quantum enim Deus nullius indiget, in tantum homo indiget Dei communione. Hec enim gloria hominis, perseverare ac permanere in Dei servitute. Et propter hoc dicebat discipulis Dominus: Non vos me elegistis, sed ego elegi vos; significans, quoniam non ipsi glorificabant eum, sequentes eum; sed in eo quod Sequerentur Filium Dei, glorificabantur ab eo. Et iterum: Volo ut ubi ego sum, ibi et hi sint, ut videant claritatem meam; non vane glorians super hoc, sed gloriam suam participari volens discipulis suis, de quibus Esaias: Ab oriente attraham semen tuum, et ab occasu colligam te: et dicam aquiloni, Adduc; et austro, Noli prohibere: attrahe filios meos de longinquo, et filias meas a summitatibus terrae, omnes quotquot vocati sunt in nomine meo. In gloria enim mea praeparavi, et formavi, et feci eum. Hoc ideo, quoniam ubicunque est cadaver, illuc congregabuntur et aquilae, participantes gloriae Domini: qui et formavit, et ad hoc praeparavit nos, ut dum sumus cum eo participemus gloriae ejus.

In the beginning, then, God formed Adam not as if he needed man, but so as to have someone on whom to bestow his benefits. For not only before Adam but before all creation the Word glorified his Father, remaining in him, and he himself was glorified by the Father, as he himself says: “Father, glorify me with the glory which I had with you before the world was.” Nor did he command us to follow him because he needed our service, but to give salvation to ourselves. For to follow the Saviour is to share in salvation, and to follow the light is to receive light. Those who are in the light do not themselves illumine the light, but are illumined and made bright by it; they contribute nothing to it, but, receiving the benefit, they are illumined by the light. So too service toward God contributes nothing to God, nor does God need human obedience; but to those who follow and serve him he grants life, incorruption, and eternal glory, conferring a benefit on those who serve him because they serve, and on those who follow because they follow, but receiving no benefit from them; for he is rich, perfect, and without need. God requires service of human beings for this reason: that, being good and merciful, he may do good to those who persevere in his service. For as much as God needs nothing, so much does man need communion with God. For this is the glory of man, to persevere and remain in the service of God. And for this reason the Lord said to his disciples: “You did not choose me, but I chose you,” signifying that they did not glorify him by following him, but in following the Son of God they were glorified by him. And again: “I will that where I am, these too may be, that they may see my glory,” not boasting vainly of this, but wishing his disciples to share his glory; of whom Isaiah says: “From the east I will bring your seed, and from the west I will gather you; and I will say to the north, Bring them; and to the south, Do not hold back; bring my sons from afar and my daughters from the ends of the earth, all who are called by my name; for in my glory I have prepared and formed and made him.” Since, then, “wherever the carcass is, there the eagles will be gathered,” sharing the glory of the Lord, who formed us and prepared us for this, that while we are with him we may share his glory.

John 17:5 (quotation, high confidence) · John 15:16 (quotation, high confidence) · John 17:24 (quotation, high confidence) · Isa 43:5 (quotation, high confidence) · Isa 43:6 (quotation, high confidence) · Isa 43:7 (quotation, high confidence) · Matt 24:28 (quotation, high confidence)

Notes and citation

Summary: God made man not out of need but to bestow his benefits; serving God profits man, not God, and is man’s glory.

Harvey’s chapter title (why God made man, chose the fathers, and called us; why such a law was given to the people) and margin debris were removed. Quotations: John 17:5; John 15:16; John 17:24; Isa 43:5–7; Matt 24:28.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; small capitals; margin debris; margin reference inside a word; OCR slip; margin references and debris; OCR slip; note marker; stray marks): Quare fecit Deus hominem, et patres elegit, et nos vocavit, et quid. prestat ea qua est ad Deum servitus, et quare talis lex populo data est. Iarrvz initio → Igitur initio; sed et ente omnem → sed et ante omnem; 2apud → apud; perciplens → percipiens; indiget x. Dei → indiget Dei; Von vos me elegistis → Non vos me elegistis; Ad oriente attraham semen tuum, et Joh. x«ii. 5. ab occasu colligam te: et dicam. aquiloni, Adduc; et austro, Noli 18. 1v. prohibere: Xattrahe filios meos de longinquo, et filias meas a sumxx vii, mitatibus terre, omnes quofquot vocati sunt in nomine meo. In iwi" gloria enim mea preparaci, et formavi, et feci eum. 3 Hoc ideo, gui uui 5, quoniam → Ab oriente attraham semen tuum, et ab occasu colligam te: et dicam aquiloni, Adduc; et austro, Noli prohibere: attrahe filios meos de longinquo, et filias meas a summitatibus terrae, omnes quotquot vocati sunt in nomine meo. In gloria enim mea praeparavi, et formavi, et feci eum. Hoc ideo, quoniam; aquila, parMatt. xav ticipantes glori: Domini → aquilae, participantes gloriae Domini; preparavit? > ` nos → praeparavit nos.

Cite (SBL): Irenaeus, Haer. 4.14.1 (Harvey 2:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-14-1).

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4.14.2Harvey 2:185

Sic et Deus ab initio hominem quidem plasmavit propter suam munificentiam; patriarchas vero elegit propter illorum salutem; populum vero praeformabat, docens indocibilem sequi Deum; prophetas vero prestruebat in terra, assuescens hominem portare ejus Spiritum, et communionem habere cum Deo: ipse quidem nullius indigens; his vero qui indigent ejus, suam praebens communionem: et his qui ei complacebant, fabricationem salutis ut architectus delineans, et non videntibus in Aegypto a semetipso dans ducationem; et his qui inquieti erant in eremo, dans aptissimam legem; et his qui in bonam terram introierunt, dignam praebens haereditatem; et his qui convertuntur ad Patrem, saginatum occidens vitulum, et primam stolam donans: multis modis componens humanum genus ad consonantiam salutis. Et propter hoc Johannes in Apocalypsi ait: Et vox ejus quasi vox aquarum multarum. Vere enim aquae multe Spiritus Dei, quoniam dives, et quoniam magnus est Pater. Et per omnes illos transiens Verbum, sine invidia utilitatem praestabat eis qui subjecti sibi erant, omni conditioni congruentem et aptam legem conscribens.

So too God from the beginning formed man because of his generosity; chose the patriarchs for their salvation; formed a people beforehand, teaching the unteachable to follow God; prepared prophets on earth, accustoming man to bear his Spirit and to have communion with God. He himself needs nothing, but to those who need him he grants communion with himself; and for those who pleased him he sketched, like an architect, the building of salvation; to those who did not see, in Egypt, he gave guidance himself; to those who were restless in the desert he gave a most suitable law; to those who entered the good land he gave a worthy inheritance; and for those who turn back to the Father he kills the fatted calf and gives the best robe: in many ways arranging the human race to the harmony of salvation. And for this reason John says in the Apocalypse: “And his voice was like the voice of many waters.” For truly the Spirit of God is many waters, because the Father is rich and great. And the Word, passing through all of these, generously gave help to those subject to him, writing a law suited and fitting to every condition.

Luke 15:22 (allusion, high confidence) · Luke 15:23 (allusion, high confidence) · Rev 1:15 (quotation, high confidence)

Notes and citation

Summary: God, needing nothing, formed man, chose the patriarchs, gave the law and the prophets, and welcomed the repentant, in many ways leading mankind to salvation.

Allusions and quotation: Luke 15:22–23; Rev 1:15.

Notes on the original text

Digital text corrected (OCR slip; margin debris; stray mark): /Egypto → Aegypto; Patrem, se. saginatum → Patrem, saginatum; JE? vox → Et vox; “conscribens → conscribens.

Cite (SBL): Irenaeus, Haer. 4.14.2 (Harvey 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-14-2).

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4.14.3Harvey 2:185–187

Sic autem et populo tabernaculi factionem, et aedificationem templi, et Levitarum electionem, sacrificia quoque et oblationes, et monitiones, et reliquam omnem legis statuebat deservitionem. Ipse quidem nullius horum est indigens; est enim semper plenus omnibus bonis, omnemque odorem suavitatis, et omnes suaveolentium vaporationes habens in se, etiam antequam Moyses esset: facilem autem ad idola reverti populum erudiebat, per multas vocationes praestruens eos perseverare, et servire Deo, per ea quae erant secunda, ad prima vocans; hoc est, per typica, ad vera; et per temporalia, ad aeterna; et per carnalia, ad spiritalia; et per terrena, ad coelestia; quemadmodum et dictum est Moysi: Quoniam facies omnia juxta typum eorum quae vidisti in monte. Quadraginta enim diebus discebat tenere sermones Dei, et characteres coelestes, et imagines spiritales, et praefigurationes futurorum, quemadmodum et Paulus ait: Bibebant enim de sequenti petra: petra autem erat Christus. Rursum praedictis his que in lege sunt, intulit: Omnia autem hec in figura veniebant illis: scripta sunt autem ad correptionem nostram, in quos finis seculorum devenit. Per typos enim discebant timere Deum, et perseverare in obsequiis ejus.

So also for the people he appointed the making of the tabernacle, the building of the temple, the choice of the Levites, sacrifices and offerings, admonitions, and all the rest of the service of the law. He himself needs none of these things; for he is always full of all good things and has in himself every odour of sweetness and every fragrance of sweet-smelling vapours, even before Moses existed. But he was training a people quick to return to idols, preparing them by many callings to persevere and serve God, calling them through secondary things to the primary, that is, through types to the true, through the temporal to the eternal, through the carnal to the spiritual, and through the earthly to the heavenly; as was also said to Moses: “For you shall make all things according to the pattern of what you saw on the mountain.” For forty days he was learning to hold fast the words of God, the heavenly characters, the spiritual images, and the prefigurations of things to come; as Paul also says: “For they drank from the rock that followed; and the rock was Christ.” And again, after mentioning what is in the law, he added: “All these things happened to them as figures, and were written for our correction, on whom the end of the ages has come.” For through types they learned to fear God and to persevere in his service.

Exod 25:40 (quotation, high confidence) · Exod 24:18 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence) · 1 Cor 10:11 (quotation, high confidence)

Notes and citation

Summary: God, who needs nothing, gave Israel the tabernacle, temple, and sacrifices to train them through types to the true, heavenly realities.

Quotations and allusions: Exod 25:40; Exod 24:18; 1 Cor 10:4, 11.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; note marker; margin debris; margin reference; margin reference inside a word; running head; stray mark; stray mark): zedifieationem → aedificationem; ®legis → legis; esset: LI. pv. ! facilem → esset: facilem; per multas GR.1Y. vocationes → per multas vocationes; ea ¢. MASS. IV. quae erant → ea quae erant; szeterna → aeterna; Juxta typum eorum que vidisti in monte. 8 Quadraginta → juxta typum eorum quae vidisti in monte. Quadraginta; futu1Co.x4 rorum → futurorum; de * sequenti → de sequenti; in 10o.x.1. lege → in lege.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.14.3 (Harvey 2:185–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-10-1/#p-4-14-3).

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