Against Heresies 4.15.1–4.17.6

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 13 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 15

4.15.1Harvey 2:187–188

Itaque lex, et disciplina erat illis, et prophetia futurorum. Nam Deus primo quidem per naturalia precepta, quae ab initio infixa dedit hominibus, admonens eos, id est per Decalogum, (quie si quis non fecerit, non habet salutem) nihil plus ab eis exquisivit. Quemadmodum Moyses in Deuteronomio ait: Hi sermones omnes, quos locutus est Dominus ad omnem synagogam filiorum Israel in monte, et nihil adjecit, et scripsit ea in duabus tabulis lapideis: et dedit mihi; propter quod ut custodirent praecepta hi qui velint sequi eum. At ubi conversi sunt in vituli factionem, et reversi sunt animis suis in Aegyptum, servi pro liberis concupiscentes esse, aptam concupiscentiae suse acceperunt reliquam servitutem, a Deo quidem non abscindentem, in servitutis autem jugo dominantem eis: quemadmodum et Ezechiel propheta causas talis legis datae reddens, ait: Et post concupiscentiam cordis sui erant oculi eorum, et ego dedi eis praecepta non bona, et justificationes, in quibus non vivent in eis. Et Lucas autem Stephanum, qui primus in diaconium ab Apostolis electus est, et primus occisus est propter Christi martyrium, sic dixisse de Moyse scripsit: Hic quidem accepit praecepta Dei vivi, dare vobis, cui noluerunt obedire patres vestri, sed abjecerunt et conversi sunt corde suo in Aegyptum, dicentes ad Aaron: Fac nobis deos, qui nos antecedant; Moyses enim qui educit nos de terra Aegypti, quid ei contigerit, ignoramus. Et vitulum fecerunt in diebus illis, et obtulerunt sacrificia idolo, et letabantur in factis manuum suarum. Convertit autem Deus, et tradidit eos servire exercitibus cali, quemadmodum scriptum est in libro prophetarum: Nunquid sacrificia et oblationes obtulistis mihi annis quadraginta in eremo, domus Israel? et accepistis tabernaculum Moloch, et stellam Dei Rempham, figuras quas fecistis adorare eas; manifeste significans, quoniam non ab altero Deo talis illis data Lex est, sed ab eodem ipso, apta illorum servituti. Quapropter et in Exodo ad Moysem dicit: Emittam ante te angelum meum: non enim ascendam tecum, quoniam populus dure cervicis es.

So the law was for them both a discipline and a prophecy of things to come. For God at first admonished them through the natural precepts which from the beginning he had implanted and given to human beings, that is, through the Decalogue (and whoever does not keep it has no salvation), and required nothing more of them. As Moses says in Deuteronomy: “These are all the words which the Lord spoke to the whole assembly of the children of Israel on the mountain; and he added nothing, and wrote them on two tablets of stone and gave them to me,” so that those who wish to follow him might keep the commandments. But when they turned to making the calf and returned in their minds to Egypt, desiring to be slaves instead of free, they received the rest of the slavery suited to their desire, which did not cut them off from God but ruled them under the yoke of slavery; as the prophet Ezekiel, giving the reasons why such a law was given, says: “And their eyes were after the desire of their heart; and I gave them precepts that were not good, and statutes in which they shall not live.” And Luke wrote that Stephen, who was the first chosen by the apostles for the diaconate and the first killed for the witness of Christ, said this of Moses: “He received the commandments of the living God to give to you, whom your fathers would not obey, but rejected, and turned back in their hearts to Egypt, saying to Aaron: Make us gods to go before us; for as for Moses, who brought us out of the land of Egypt, we do not know what has become of him. And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their hands. But God turned and gave them over to serve the host of heaven, as it is written in the book of the prophets: Did you offer me sacrifices and offerings forty years in the wilderness, O house of Israel? And you took up the tent of Moloch and the star of the god Rempham, figures which you made to worship them”: showing plainly that such a law was given to them not by another God, but by the very same, suited to their slavery. For this reason he also says to Moses in Exodus: “I will send my angel before you; for I will not go up with you, because you are a stiff-necked people.”

Deut 5:22 (quotation, high confidence) · Exod 32:4 (allusion, high confidence) · Ezek 20:24 (quotation, high confidence) · Ezek 20:25 (quotation, high confidence) · Acts 6:5 (allusion, high confidence) · Acts 7:38 (quotation, high confidence) · Acts 7:39 (quotation, high confidence) · Acts 7:40 (quotation, high confidence) · Acts 7:41 (quotation, high confidence) · Acts 7:42 (quotation, high confidence) · Acts 7:43 (quotation, high confidence) · Amos 5:25 (quotation, high confidence) · Amos 5:26 (quotation, high confidence) · Exod 33:2 (quotation, high confidence) · Exod 33:3 (quotation, high confidence)

Notes and citation

Summary: God first gave only the Decalogue; after the golden calf he added a law of servitude suited to Israel’s hardness, as Ezekiel and Stephen testify.

A chapter title of Harvey (that the precepts were given because of the hardness and disobedience of men) was removed from the middle of the section. “Precepts that were not good”: translated as written. Quotations: Deut 5:22; Ezek 20:24–25; Acts 7:38–43 (Amos 5:25–26); Exod 33:2–3.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; line number; line number; stray stop; margin debris; margin reference; OCR slip; margin reference; note marker; OCR slip; margin references and debris; OCR slip; stray mark; stray stop; stray stops): eos, ^id est → eos, id est; Deuteronomio Deut. 32, alt: → Deuteronomio ait:; et 5nihil adjecit, et. scripsit → et nihil adjecit, et scripsit; mihi; propter 91100 ut custodirent praecepta hi qui velint sequi eum. precepta propter. duritiam, et inobedientiam homnum data sunt. AT ubi → mihi; propter quod ut custodirent praecepta hi qui velint sequi eum. At ubi; Atgyptum → Aegyptum; dominantem leis → dominantem eis; E? post concupiscentiam 3 cordis sui erant oculi eorum, Esech.xx 4 et ego dedi eis pracepta non bona, et justificationes, in quibus non " vivent in eis. ἘΠῚ Lucas → Et post concupiscentiam cordis sui erant oculi eorum, et ego dedi eis praecepta non bona, et justificationes, in quibus non vivent in eis. Et Lucas; 1116 quidem act. vii. sa— accepit praxcepta, Dei vivi → Hic quidem accepit praecepta Dei vivi; patres 5 vestri → patres vestri; ZEgyptum, dicentes → Aegyptum, dicentes; terra ZEqypti → terra Aegypti; 4dolo → idolo; scriptum. est in. libro → scriptum est in libro; obtulistis Amos v. 25 mihi annia quadraginta in eremo, domus Israel? et accepistis 0 45. uBiv. tabernaculum Moloch, et 3 stellam Dei Rempham, figuras quas fecistis G. 318. GR IV axix adorare → obtulistis mihi annis quadraginta in eremo, domus Israel? et accepistis tabernaculum Moloch, et stellam Dei Rempham, figuras quas fecistis adorare; Deo *-L talis → Deo talis; Ewittaim → Emittam; quoniam. populus → quoniam populus.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.15.1 (Harvey 2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-15-1).

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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).

4.15.2Harvey 2:188–189

Et non solum hoc, sed et precepta quedam a Moyse posita eis propter duritiam illorum, et quod nollent esse subjecti, manifestavit Dominus, cum dixissent ei: Quare ergo Moyses precepit dare libellum repudii, et remittere uxorem? dicens eis: Haec vobis propter duritiam cordis vestri permisit; ab initio autem non ita factum est: Moysem quidem excusans, quasi fidelem servum, unum autem, qui ab initio masculum et foeminam fecit, Deum confitens; illos autem arguens tanquam duros, et non subjectos. Et propter hoc aptum duritiae eorum repudii preceptum a Moyse acceperunt. Et quid dicimus de veteri testamento hzec? quandoquidem et in novo Apostoli hoc idem facientes inveniuntur propter praedictam causam, statim dicente Paulo: Haec autem ego dico, non Dominus. Et iterum: Hoc autem dico secundum indulgentiam, non secundum preceptum. Et iterum: De virginibus autem praceptum Domini non habeo; consilium autem do, tanquam misericordiam consecutus a Domino, ut fidelis sim. Sed et alio loco ait: Ne tentet vos Satanas propter incontinentiam vestram. Si igitur et in novo testamento, quaedam precepta secundum ignoscentiam Apostoli concedentes inveniuntur, propter quorundam incontinentiam, ut non obdurati tales, in totum desperantes salutem suam, apostate fiant a Deo; non oportet mirari, si et in veteri testamento idem Deus tale aliquid voluit fieri pro utilitate populi, illiciens eos per praedictas observationes, ut per eas salutem Decalogi observantes, munera dent ei, et detenti ab eo, non reverterentur ad idololatriam, nec apostate fierent a Deo, sed toto corde discerent diligere eum. Si autem quidam propter inobedientes Israelitas et perditos, infirmum dicunt legis doctorem, invenient in ea vocatione quae est secundum nos, multos quidem vocatos, paucos vero electos; et intrinsecus lupos, foris vero indutos pelles ovium: et id quod erat semper liberum et suze potestatis in homine, semper servasse Deum, et suam exhortationem: ut juste judicentur, qui non obediunt ei, quoniam non obedierunt: et qui obedierunt et crediderunt ei, honorentur incorruptibilitate.

And not only this: the Lord also showed that certain precepts were laid down for them by Moses because of their hardness and because they would not be subject, when they said to him, “Why then did Moses command to give a certificate of divorce and to send away a wife?”, saying to them: “Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so.” He excused Moses as a faithful servant, but confessed one God who from the beginning made male and female, and rebuked them as hard and not subject. And for this reason they received from Moses the precept of divorce, suited to their hardness. And why do we say this of the old covenant? For in the new too the apostles are found doing the same thing for the reason given, Paul saying plainly: “But this I say, not the Lord.” And again: “But this I say by way of concession, not by way of command.” And again: “Concerning virgins I have no command of the Lord; but I give counsel, as one who has received mercy from the Lord to be faithful.” And in another place he says: “Lest Satan tempt you because of your lack of self-control.” If, then, in the new covenant too the apostles are found granting certain precepts by way of indulgence because of the lack of self-control of some, lest such people, hardened and wholly despairing of their salvation, should become apostates from God, we should not wonder if in the old covenant too the same God willed something of the kind for the benefit of the people, drawing them on by the aforesaid observances, so that through them, while keeping the Decalogue, they might obtain salvation, and, held back by him, might not return to idolatry nor become apostates from God, but learn to love him with their whole heart. And if some, because of the disobedient and lost Israelites, say that the teacher of the law was weak, they will find in our calling too that many are called but few chosen, and wolves within but clothed outwardly in sheep’s skins; and that God has always preserved what was always free and in man’s own power, and his own exhortation, so that those who do not obey him may be justly judged because they did not obey, and those who obeyed and believed him may be honoured with incorruptibility.

Matt 19:7 (quotation, high confidence) · Matt 19:8 (quotation, high confidence) · Matt 19:4 (allusion, high confidence) · Deut 24:1 (allusion, medium confidence) · 1 Cor 7:12 (quotation, high confidence) · 1 Cor 7:6 (quotation, high confidence) · 1 Cor 7:25 (quotation, high confidence) · 1 Cor 7:5 (quotation, high confidence) · Matt 22:14 (quotation, high confidence) · Matt 7:15 (allusion, high confidence)

Notes and citation

Summary: Moses permitted divorce because of Israel’s hardness, as Paul also made concessions for the weak; the same God gave both covenants and respects human freedom.

Divorce: translated as written; Irenaeus treats the Mosaic certificate of divorce as a concession to hardness of heart, like Paul’s concessions in 1 Cor 7. Free will: translated as written. Quotations and allusions: Matt 19:7–8, 4; 1 Cor 7:12, 6, 25, 5; Matt 22:14 (20:16); Matt 7:15.

Notes on the original text

Digital text corrected (OCR slip; margin markers; OCR slip; margin reference; OCR slip; margin reference; stray stop; running head and margin references inside words; stray marks; stray marks): subjecti, Mat. xix.7, manifestavit. Dominus → subjecti, manifestavit Dominus; libellum. repudii, et remittere uxorem? — dicens → libellum repudii, et remittere uxorem? dicens; Hee vobis → Haec vobis; propter hoe aptum duritie → propter hoc aptum duritiae; inveniuntur 1 propter praedictam causam, statim dicente Paulo: H«c autem ego 1 dco, non Dominus. ἘΠῚ iterum: Hoc autem dico secundum indul1 gentiam → inveniuntur propter praedictam causam, statim dicente Paulo: Haec autem ego dico, non Dominus. Et iterum: Hoc autem dico secundum indulgentiam; alio 1Cor.vi.& loco ait: We tentet → alio loco ait: Ne tentet; inobe118. Iv. dientes Israelitas et perditos, infirmum dicunt legis doctorem, 9R!v xxix. invenient in ea vocatione quze est secundum nos, multos quidem — *** vocatos, paucos vero electos; et intrinsecus lupos, foris vero inMatt xx. 16. dutos → inobedientes Israelitas et perditos, infirmum dicunt legis doctorem, invenient in ea vocatione quae est secundum nos, multos quidem vocatos, paucos vero electos; et intrinsecus lupos, foris vero indutos.

Topics: Divorce, Marriage, Scripture and canon, Divorce and remarriage

Cite (SBL): Irenaeus, Haer. 4.15.2 (Harvey 2:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-15-2).

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Against 4, chapter 16

4.16.1Harvey 2:189–190

Quoniam autem et circumcisionem non quasi consummatricem justitiae, sed in signo eam dedit Deus, ut cognoscibile perseveret genus Abrahae, ex ipsa Scriptura discimus. Dixit enim, inquit, Deus ad Abraham, Circumcidetur omne masculinum vestrum, et circumcidetis carnem praeputii vestri, in signo testamenti inter me et vos. Hoc idem de sabbatis Ezechiel propheta ait: Et sabbata mea dedi eis, ut sint in signo inter me et ipsos, ut sciant quoniam ego Dominus, qui sanctifico eos. Et in Exodo Deus ait ad Moysem: Et sabbata mea observabitis: erit enim signum apud me vobis in generationes vestras. In signo ergo data sunt heec: non autem sine symbolo erant signa, id est sine argumento, neque otiosa, tanquam quz a sapiente artifice darentur; sed secundum carnem circumcisio przesignificabat spiritalem. Etenim nos, ait Apostolus, circumcisi sumus circumcisione non manufacta. Et propheta ait: Circumcidite duritiam cordis vestri. Sabbata autem perseverantiam totius diei erga Deum deservitionis edocebant. Aestimati enim sumus, ait Apostolus Paulus, tota die ut oves occisionis; scilicet consecrati, et ministrantes omni tempore fidei nostrae et perseverantes ei, et abstinentes ab omni avaritia, non acquirentes nec possidentes thesauros in terra. Manifestabatur autem et tanquam de ea que facta sunt, requietio Dei, hoc est, regnum, in quo requiescens homo ille qui perseveraverit Deo assistere, participabit de mensa Dei.

That God gave circumcision not as the completion of righteousness but as a sign, so that the race of Abraham might remain recognizable, we learn from Scripture itself. “God said to Abraham,” it says, “Every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin as a sign of the covenant between me and you.” The prophet Ezekiel says the same of the sabbaths: “And I gave them my sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctifies them.” And in Exodus God says to Moses: “And you shall keep my sabbaths; for it shall be a sign with me for you throughout your generations.” These things, then, were given as a sign; but the signs were not without symbolism, that is, without meaning, nor idle, given as they were by a wise craftsman; but circumcision according to the flesh prefigured the spiritual. “For we,” says the apostle, “have been circumcised with a circumcision not made with hands.” And the prophet says: “Circumcise the hardness of your heart.” And the sabbaths taught perseverance in God’s service all day long. “For we are reckoned,” says the apostle Paul, “all day long as sheep for slaughter”: that is, consecrated and ministering at all times to our faith and persevering in it, abstaining from all greed, neither acquiring nor possessing treasures on earth. And the rest of God after the things that were made was also made manifest, that is, the kingdom, in which the man who has persevered in standing by God will rest and share in God’s table.

Gen 17:10 (quotation, high confidence) · Gen 17:11 (quotation, high confidence) · Ezek 20:12 (quotation, high confidence) · Exod 31:13 (quotation, high confidence) · Col 2:11 (quotation, high confidence) · Deut 10:16 (quotation, high confidence) · Rom 8:36 (quotation, high confidence) · Ps 44:22 (43:23 LXX) (quotation, medium confidence) · Matt 6:19 (allusion, medium confidence) · Gen 2:2 (allusion, medium confidence) · Heb 4:9 (echo, medium confidence)

Notes and citation

Summary: Circumcision and the sabbath were given as signs pointing to the circumcision of the heart, constant service of God, and the rest of the kingdom.

Harvey’s chapter title (why circumcision and the sabbath were given to the people) was removed. Sabbath and circumcision: translated as written. Quotations and allusions: Gen 17:9–11; Ezek 20:12; Exod 31:13; Col 2:11; Deut 10:16; Rom 8:36 (Ps 44:22); Matt 6:19; Gen 2:2; Heb 4:9.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; small capitals; OCR slip; line number; margin debris; margin debris; OCR slip; margin references; stray mark; stray mark; OCR slip): Quare circumcisio data, est populo, et observatio sabbatorum, et quam habent recapitulationem. QuonramM autem et cireumcisionem → Quoniam autem et circumcisionem; Dixit, enim 9,.. ". 0, 11. inquit → Dixit enim, inquit; el circumcidetis carnem. provputii vestri, tn signo → et circumcidetis carnem praeputii vestri, in signo; ΕἾ sabbata → Et sabbata; 5non autem → non autem; Etenim os, ait → Etenim nos, ait; manufacta. Colos. ii. 11.. ° m.. Deut. xy. Et propheta → manufacta. Et propheta; Sabhata xta L autem → Sabbata autem; stimati enim sumus, ait Apostolus Paulus, fofa die ex ut oves → Aestimati enim sumus, ait Apostolus Paulus, tota die ut oves; tempore * fidei nostrse → tempore fidei nostrae; hoc est, ! regnum → hoc est, regnum.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 4.16.1 (Harvey 2:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-16-1).

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4.16.2Harvey 2:190

Et quia non per haec justificabatur homo, sed in signo data sunt populo, ostendit, quod ipse Abraham sine circumcisione, et sine observatione sabbatorum, credidit Deo, et reputatum est illi ad justitiam, et amicus Dei vocatus est. Sed et Lot sine circumcisione eductus est de Sodomis, percipiens salutem a Deo. Item Deo placens Noe cum esset incircumcisus, accepit mensuras mundi secundae generationis. Sed et Enoch sine circumcisione placens Deo cum esset homo, Dei legatione ad angelos fungebatur, et translatus est, et conservatur usque nunc testis justi judicii Dei: judicium; homo autem placens, translatus est in salutem. Sed et reliqua autem omnis multitudo eorum, qui ante Abraham fuerunt justi, et eorum patriarcharum, qui ante Moysem fuerunt, et sine his quze praedicta sunt, et sine lege Moysi justificabantur. Quemadmodum et ipse Moyses in Deuteronomio ait ad populum: Dominus Deus tuus testamentum disposuit in Horeb: et non patribus vestris disposuit Dominus testamentum hoc, sed ad vos.

And that man was not justified by these things, but that they were given to the people as a sign, is shown by this: Abraham himself, without circumcision and without keeping sabbaths, believed God, and it was reckoned to him as righteousness, and he was called the friend of God. Lot too, without circumcision, was brought out of Sodom, receiving salvation from God. Likewise Noah, pleasing God though uncircumcised, received the measurements of the world of the second generation. Enoch too, without circumcision, pleasing God, though he was a man, performed the office of God’s envoy to the angels, and was translated, and is kept until now as a witness of the just judgment of God: … judgment; but the man who pleased God was translated for salvation. And all the rest of the multitude of the righteous who lived before Abraham, and of the patriarchs who lived before Moses, were justified without the things mentioned above and without the law of Moses. As Moses himself says to the people in Deuteronomy: “The Lord your God made a covenant in Horeb; and the Lord did not make this covenant with your fathers, but with you.”

Gen 15:6 (quotation, high confidence) · Jas 2:23 (allusion, high confidence) · Gen 19:16 (allusion, high confidence) · Gen 6:15 (allusion, high confidence) · Gen 5:24 (allusion, high confidence) · Heb 11:5 (allusion, medium confidence) · Deut 5:2 (quotation, high confidence) · Deut 5:3 (quotation, high confidence)

Notes and citation

Summary: Abraham, Lot, Noah, Enoch, and the other righteous before Moses were justified without circumcision, sabbath, or the law of Moses.

The OCR lost a line (ANF: “because the angels when they had transgressed fell to the earth for”). Enoch as envoy to the angels follows 1 Enoch 12–16. Quotations and allusions: Gen 15:6; Jas 2:23; Gen 19:16; Gen 6:15; Gen 5:24; Heb 11:5; Deut 5:2–3.

Notes on the original text

Digital text corrected (OCR slip; stray stop): circumcisione. eductus → circumcisione eductus; incireumcisus, accepit mensuras mundi seeundz generationis, → incircumcisus, accepit mensuras mundi secundae generationis.; Dominus Deus fuus → Dominus Deus tuus.

Extrabiblical texts: 1 En. 12–16 (1 Enoch [in the ETH canon]; allusion)

Cite (SBL): Irenaeus, Haer. 4.16.2 (Harvey 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-16-2).

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4.16.3Harvey 2:190–191

Quare igitur patribus non disposuit Dominus testamentum? Quia lex non est posita justis; justi autem patres virtutem decalogi conscriptam habentes in cordibus et animabus suis, diligentes scilicet Deum qui fecit eos, et abstinentes erga proximum ab injustitia: propter quod non fuit necesse admoneri eos correptoriis literis, quia habebant in semetipsis justitiam Legis. Cum autem haec justitia et dilectio que erat erga Deum, cessisset in oblivionem, et extincta esset in Aegypto, necessario Deus propter multam suam erga homines benevolentiam semetipsum ostendebat per vocem, et eduxit de Aegypto populum in virtute, uti rursus fieret homo discipulus et sectator Dei; et subaffligebat indicto-audientes, ut non contemnerent eum qui se fecit, et manna cibavit eum, uti rationalem acciperent escam: quemadmodum et Moyses in Deuteronomio ait: Et cibavit te manna, quod non sciebant patres tui, uti cognoscas, quoniam non in pane solo vivit homo, sed in omni verbo Dei, quod procedit de ore ejus, vivit homo. Et erga Deum dilectionem precipiebat, et eam qu: ad proximum est justitiam insinuabat, ut nec injustus, nec indignus sit Deo, praestruens hominem per decalogum in suam amicitiam, et eam que circa proximum est concordiam: quz quidem ipsi proderant homini, nihil tamen indigente Deo ab homine.

Why, then, did the Lord not make the covenant with the fathers? Because “the law is not laid down for the righteous.” The righteous fathers had the force of the Decalogue written in their hearts and souls, loving God who made them and refraining from injustice toward their neighbour; and for this reason they did not need to be admonished by corrective writings, because they had the righteousness of the law in themselves. But when this righteousness and love toward God had passed into forgetfulness and been extinguished in Egypt, God necessarily, because of his great kindness toward human beings, showed himself by a voice, and led the people out of Egypt in power, so that man might again become a disciple and follower of God; and he afflicted the disobedient, so that they would not despise the one who made them; and he fed them with manna, so that they might receive rational food; as Moses also says in Deuteronomy: “And he fed you with manna, which your fathers did not know, so that you might know that man does not live by bread alone, but man lives by every word of God that proceeds from his mouth.” And it commanded love toward God and instilled justice toward one’s neighbour, so that man might be neither unjust nor unworthy of God, God preparing man through the Decalogue for his friendship and for concord with his neighbour; which things benefited man himself, God needing nothing from man.

1 Tim 1:9 (quotation, high confidence) · Rom 2:15 (allusion, medium confidence) · Deut 8:3 (quotation, high confidence)

Notes and citation

Summary: The righteous fathers had the Decalogue written in their hearts; when it was forgotten in Egypt, God gave it by voice and fed Israel with manna to train them again.

Quotations and allusions: 1 Tim 1:9; Rom 2:15; Deut 8:3.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin reference inside a word; OCR slip; note marker; running head): diligentes LIB. 1Y. scilicet → diligentes scilicet; ab cR. ΤΑΣ XxX. injustitia → ab injustitia; in /Egypto, necessario → in Aegypto, necessario; de 7Egypto → de Aegypto; indicto Saudientes → indicto-audientes; quod non scteDeut. vill. a bant patres tui, uti cognoscas, quoniam. non $n pane solo vivit. homo, 7 sed, in omni → quod non sciebant patres tui, uti cognoscas, quoniam non in pane solo vivit homo, sed in omni; homo. ET erga → homo. Et erga.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.16.3 (Harvey 2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-16-3).

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4.16.4Harvey 2:191–192

Et propter hoc Scriptura ait: Hos sermones locutus est Dominus ad omnem synagogam filiorum Israel in monte, et nihil adjecit; nihil enim, quemadmodum praediximus, indigebat ab eis. Et iterum Moyses ait: Et nunc Israel, quid Dominus Deus tuus postulat a te, nisi timere Dominum Deum tuum, ambulare in omnibus viis ejus, et diligere eum, et servire Domino Deo tuo ex toto corde tuo, et ex tota anima tua? Haec autem gloriosum quidem faciebant hominem, id quod deerat ei adimplentia, id est amicitiam Dei; Deo autem praestabant nihil: nec enim indigebat Deus dilectione hominis. Deerat autem homini gloria Dei, quam nullo modo poterat percipere, nisi per eam obsequentiam, quae est erga Deum. Et propter hoc iterum Moyses ait eis; Elige vitam, ut vivas tu et semen tuum, diligere Dominum Deum tuum, exaudire vocem ejus, et apprehendere eum: quoniam hac est vita tua, et longitudo dierum tuorum. In quam vitam prestruens hominem, decalogi quidem verba ipse per semetipsum omnibus similiter Dominus locutus est: et ideo similiter permanent apud nos, extensionem et augmentum, sed non dissolutionem accipientia per carnalem ejus adventum.

And for this reason Scripture says: “These words the Lord spoke to the whole assembly of the children of Israel on the mountain, and he added nothing”; for, as we said, he needed nothing from them. And again Moses says: “And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God, to walk in all his ways, and to love him, and to serve the Lord your God with all your heart and with all your soul?” These things made man glorious, supplying what he lacked, that is, the friendship of God; but they gave nothing to God, for God did not need man’s love. What man lacked was the glory of God, which he could obtain in no way except through obedience toward God. And for this reason Moses says to them again: “Choose life, that you may live, you and your seed, to love the Lord your God, to hear his voice, and to hold fast to him; for this is your life and the length of your days.” Preparing man for this life, the Lord himself spoke the words of the Decalogue in person to all alike; and therefore they remain with us likewise, receiving extension and growth, but not abolition, through his coming in the flesh.

Deut 5:22 (quotation, high confidence) · Deut 10:12 (quotation, high confidence) · Deut 30:19 (quotation, high confidence) · Deut 30:20 (quotation, high confidence)

Notes and citation

Summary: The Decalogue made man glorious by giving him God’s friendship; spoken by the Lord himself, it remains, extended but not abolished by Christ’s coming.

A long passage of Harvey’s notes, printed in the middle of the section, was removed. Quotations: Deut 5:22; Deut 10:12; Deut 30:19–20.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; stray mark; margin reference; OCR slip; margin reference; OCR slip; stray marks; note marker; stray mark): Dominus ad peut. v. s2. omnem aynagogam filiorum Israel in monte, et V nihil adjecit; nihil — enim → Dominus ad omnem synagogam filiorum Israel in monte, et nihil adjecit; nihil enim; a te, peu. x. 12. nist tinere → a te, nisi timere; viis ejus, Moses et Elias Levites, ut ex scriptis eo¢ &c. eos. 4Egyptiaca constantissimequidemlinguam | the two similar sequences, vivit homo. Hebraicam, sue gentis habitum, et avita et. nomina retinuisse: verum. sanctissimam 9 ΑΒ. insinuabatur. patriarcharum fidem ac religionem flagi10 prestruens. There is no authority tiose deseruisse, sola stirpe Levi excepta; for GRABE'S prestruente. The anteceet diligere eum → viis ejus, et diligere eum; iota anima tua? Hxc autem gloriosum quidem faciebant ` hominem → tota anima tua? Haec autem gloriosum quidem faciebant hominem; amicitiam Dei; - Deo → amicitiam Dei; Deo; 3quidem → quidem.

Topics: Ethics, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.16.4 (Harvey 2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-16-4).

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4.16.5Harvey 2:192–193

Servitutis autem praecepta separatim per Moysem praecepit populo, apta illorum eruditioni, sive castigationi; quemadmodum ipse Moyses ait: Et mihi precepit Dominus in tempore illo, dicere vobis justificationes et judicia. Haec ergo que in servitutem, et in signum data sunt illis, circumscripsit novo libertatis testamento. Que autem naturalia, et liberalia, et communia omnium, auxit et dilatavit, sine invidia largiter donans hominibus per adoptionem, Patrem scire Deum, et diligere eum ex toto corde, et sine aversatione sequi ejus Verbum, non tantum abstinentes a malis operationibus, sed etiam a concupiscentiis earum. Auxit autem etiam timorem: filios enim plus timere oportet quam servos, et majorem dilectionem habere in patrem. Et propter hoc ait Dominus: Omnem sermonem otiosum quem locuti fuerint homines, reddent pro eo rationem in die judicii; et, qui viderit mulierem ad concupiscendum eam, jam mechatus est eam in corde suo; et, qui irascitur fratri suo sine causa, reus erit judicio: ut sciamus, quoniam non solum factorum reddemus rationem Deo, ut servi; sed etiam sermonum et cogitationum, tanquam qui et libertatis potestatem acceperimus: in qua magis probatur homo, si revereatur et timeat et diligat Dominum. Et propter hoc Petrus ait, non velamentum malitie habere nos libertatem, sed ad probationem et manifestationem fidei.

But the precepts of slavery he gave the people separately through Moses, suited to their training or their chastisement, as Moses himself says: “And the Lord commanded me at that time to tell you statutes and judgments.” These things, then, which were given to them for slavery and as a sign, he cancelled by the new covenant of freedom. But the natural precepts, those befitting the free and common to all, he increased and widened, granting human beings generously and without grudging, through adoption, to know God as Father, to love him with all the heart, and to follow his Word without turning aside, abstaining not only from evil deeds but also from the desires for them. He increased fear as well: for sons ought to fear more than slaves and to have greater love for their father. And for this reason the Lord says: “For every idle word that people speak, they will render account on the day of judgment”; and, “Whoever looks at a woman to desire her has already committed adultery with her in his heart”; and, “Whoever is angry with his brother without cause will be liable to judgment”: so that we may know that we shall render account to God not only for deeds, like slaves, but also for words and thoughts, as those who have received the power of freedom, in which a man is tested more, whether he reveres, fears, and loves the Lord. And for this reason Peter says that we do not have freedom as a cover for malice, but for the testing and showing of faith.

Deut 4:14 (quotation, high confidence) · Matt 12:36 (quotation, high confidence) · Matt 5:28 (quotation, high confidence) · Matt 5:22 (quotation, high confidence) · 1 Pet 2:16 (allusion, high confidence)

Notes and citation

Summary: Christ cancelled the laws of servitude but widened the natural precepts, so that the free must answer even for words and thoughts.

Quotations and allusions: Deut 4:14; Matt 12:36; Matt 5:28, 22; 1 Pet 2:16.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris inside a word; margin reference inside a word; stray mark): priecepit → praecepit; Hsec ergo → Haec ergo; >circumscripsit → circumscripsit; tiniorem → timorem; dilectioneni → dilectionem; libertatis 15. 1Vv. potestatem → libertatis potestatem; si reve@R. IV. xxxi. reatur → si revereatur; Petrus A" ait → Petrus ait; ad proPe dL]. bationem → ad probationem.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.16.5 (Harvey 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-16-5).

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Against 4, chapter 17

4.17.1Harvey 2:193–195

Quoniam autem non indigens Deus servitute eorum, sed propter ipsos quasdam observantias in lege praeceperit, plenissime prophete indicant. Et rursus quoniam non indiget Deus oblatione eorum, sed propter ipsum qui offerat hominem, manifeste Dominus docuit, quemadmodum ostendimus. Si quando enim negligentes eos justitiam, et abstinentes a dilectione Dei videbat, per sacrificia autem et reliquas typicas observantias putantes propitiari Deum, dicebat eis Samuel quidem sic; Non vult Deus holocausta et sacrificia, sed vult exaudiri vocem suam. Ecce, auditus bonus super sacrificium, et auditus super adipem arietum. David autem ait: Sacrificium et oblationem noluisti; aures autem perfecisti mihi: holocausta etiam pro delicto non postulasti. Docens eos quoniam obauditionem vult Deus, quae servat eos, quam sacrificia et holocaustomata, quz nihil eis prosunt ad justitiam: et novum simul prophetans Testamentum. Manifestius autem adhuc in quinquagesimo Psalmo de his ait: Quoniam si voluisses sacrificium, dedissem utique: holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum Dominus non spernet. Quoniam ergo nihil indiget Deus, in eo qui est ante hunc Psalmo ait: Non accipiam de domo tua vitulos, nec de gregibus tuis hircos. Quoniam meae sunt omnes bestiae terrae, jumenta in montibus et boves; cognovi omnia volatilia cali, et species agri mecum est. Si esuriero, non dicam tibi: meus est enim orbis terra, et plenitudo ejus. Nunquid manducabo carnes taurorum, aut sanguinem hircorum potabo? Deinde ne quis putet, propterea quod irasceretur, eum recusare haec, infert, consilium ei dans: Immola Deo sacrificium laudis, et redde Altissimo vota tua, et invoca me in die tribulationis tuae, et eripiam te, et glorificabis me; ila quidem per que putabant peccantes propitiari Deum abnuens, et ostendens quod ipse nullius rei indiget; haec autem per que justificatur homo, et appropinquat Deo, hortatur et admonet. Hoc idem autem et Esaias ait: Quo mihi multitudinem sacrificiorum vestrorum, dicit Dominus? Plenus sum. Et cum abnuisset holocaustomata, et sacrificia, et oblationes, et adhuc neomenias, et sabbata, et ferias, et reliquam universam consequentem his observationem, intulit, suadens eis que salutaria sunt: Lavamini, mundi estote, auferte nequitias a cordibus vestris ab oculis meis: desinite a malitiis vestris, discite bonum facere, exquirite judicium, eruite eum qui injuriam patitur, judicate pupillo, et justificate viduam, et venite disputemus, dicit Dominus.

That God did not need their service, but commanded certain observances in the law for their sake, the prophets show most fully. And again, that God does not need their offering but commands it for the sake of the man who offers, the Lord taught plainly, as we have shown. For whenever he saw them neglecting justice and keeping away from the love of God, but thinking to propitiate God by sacrifices and the other typical observances, Samuel spoke to them thus: “God does not want burnt offerings and sacrifices, but wants his voice to be heard. Behold, good hearing is better than sacrifice, and hearing than the fat of rams.” And David says: “Sacrifice and offering you did not want; but ears you have made for me; burnt offerings for sin you did not require.” He teaches them that God wants obedience, which keeps them safe, rather than sacrifices and burnt offerings, which do nothing for them toward righteousness; and at the same time he prophesies the new covenant. And still more plainly he speaks of these things in the fiftieth Psalm: “For if you had wanted sacrifice, I would surely have given it; you will not delight in burnt offerings. A sacrifice to God is a troubled spirit; a contrite and humbled heart the Lord will not despise.” Since, then, God needs nothing, he says in the psalm before this: “I will not take calves from your house nor goats from your flocks. For all the beasts of the earth are mine, the cattle on the mountains and the oxen; I know all the birds of heaven, and the beauty of the field is with me. If I am hungry, I will not tell you; for the world is mine and all that fills it. Shall I eat the flesh of bulls or drink the blood of goats?” Then, lest anyone think he refused these things because he was angry, he goes on, giving counsel: “Offer to God a sacrifice of praise, and pay your vows to the Most High, and call on me in the day of your trouble, and I will rescue you, and you will glorify me”: rejecting the things by which sinners thought to propitiate God and showing that he himself needs nothing, but urging and admonishing them to the things by which man is justified and comes near to God. Isaiah says the same: “What is the multitude of your sacrifices to me? says the Lord. I am full.” And having rejected burnt offerings, sacrifices, and offerings, and also new moons, sabbaths, festivals, and all the observance that goes with them, he went on, urging what brings salvation: “Wash, be clean, take away wickedness from your hearts before my eyes; cease from your evil deeds, learn to do good, seek judgment, rescue the one who suffers wrong, judge for the orphan and do justice to the widow; and come, let us reason together, says the Lord.”

Textual problem in this passage: see the notes.

1 Sam 15:22 (quotation, high confidence) · Ps 40:6 (39:7 LXX) (quotation, high confidence) · Ps 51:16 (50:18 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence) · Ps 50:9 (49:9 LXX) (quotation, high confidence) · Ps 50:10 (49:10 LXX) (quotation, high confidence) · Ps 50:12 (49:12 LXX) (quotation, high confidence) · Ps 50:13 (49:13 LXX) (quotation, high confidence) · Ps 50:14 (49:14 LXX) (quotation, high confidence) · Ps 50:15 (49:15 LXX) (quotation, high confidence) · Isa 1:11 (quotation, high confidence) · Isa 1:13 (allusion, high confidence) · Isa 1:16 (quotation, high confidence) · Isa 1:17 (quotation, high confidence) · Isa 1:18 (quotation, high confidence)

Notes and citation

Summary: The prophets show that God needs no sacrifices but wants obedience, a contrite heart, praise, and justice.

Harvey’s chapter title (that God did not command the Levitical law for his own sake or because he needed their service) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations: 1 Sam 15:22; Ps 40:6 (LXX 39:7); Ps 51:16–17 (LXX 50:18–19); Ps 50:9–13, 14–15 (LXX 49:9–15); Isa 1:11, 16–18.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; margin debris inside a word; margin reference; margin debris; OCR slip; margin reference; margin reference; OCR slip; page number of Massuet; margin reference; OCR slip; running head; stray mark; OCR slip): Ostensio quoniam non propter se, nec indigens Deus deservitione eorum, Leviticam pracepit legem: quid enim requirit Deus ab homine, nullius indigens?. 1. Quonitam → Quoniam; Non vult | Reg. αν. Deus → Non vult Deus; non Lib.Iv. postulasti → non postulasti; que GR1V. gervat eos → quae servat eos; nihil eis proMASS1V- gunt ad justitiam: et novum simul prophetans Testamentum. P&118,19. Manifestius → nihil eis prosunt ad justitiam: et novum simul prophetans Testamentum. Manifestius; contritum M. s«. et humiliatum Dominus non despernet. — Quoniam ergo nihil Fs xlix.9- indiget → contritum et humiliatum Dominus non spernet. Quoniam ergo nihil indiget; mew sunt omnes besti@ terre, jumenta tn montibus → meae sunt omnes bestiae terrae, jumenta in montibus; mecum est. δὲ esuriero → mecum est. Si esuriero; recusare P». xlix. 14, haec, infert, consilium ei dans: Z»mola → recusare haec, infert, consilium ei dans: Immola; tribulationis tuce → tribulationis tuae; ®heec autem → haec autem; Quo mtht multitudinem → Quo mihi multitudinem; auferte nequitias a@ cordibus vestris Ὁ ab oculis mets → auferte nequitias a cordibus vestris ab oculis meis; eaquirite → exquirite; et ventte disputemus → et venite disputemus.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.17.1 (Harvey 2:193–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-1).

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4.17.2Harvey 2:195–196

Non enim sicut homo motus, ut multi audent dicere, divertit eorum sacrificia; sed miserans eorum caecitati, et verum sacrificium insinuans, quod offerentes propitiabuntur Deum, ut ab eo vitam percipiant. Quemadmodum alibi ait: Sacrificium Deo cor contribulatum; odor suavitatis Deo, cor clarificans eum qui plasmavit. Si enim irascens abnueret haec eorum sacrificia, tanquam qui indigni essent consequi misericordiam ejus, non utique eisdem ipsis suaderet, per quze salvari possent. Sed quoniam Deus misericors est, non abscidit eos a bono consilio. Nam per Hieremiam cum dixisset, Quo mihi thus de Saba affertis, et cinnamomum de terra longinqua? holocaustomata et sacrificia vestra non delectaverunt me; intulit: Audite sermonem Domini omnis Juda. Haec dicit Dominus Deus Israel: Dirigite vias vestras et studia vestra, et constituam vos in loco isto. Ne confisi fueritis vobismet in sermonibus mendacibus, quoniam in totum non proderunt vobis, dicentes: Templum Domini, templum Domini, est.

For it was not as one moved like a man, as many dare to say, that he turned away their sacrifices, but out of pity for their blindness, and to point them to the true sacrifice, by offering which they will propitiate God so as to receive life from him. As he says elsewhere: “A sacrifice to God is a troubled heart; a sweet odour to God is a heart that glorifies the one who formed it.” For if he had rejected their sacrifices in anger, as though they were unworthy to obtain his mercy, he would surely not have urged on those same people the things by which they could be saved. But since God is merciful, he did not cut them off from good counsel. For after saying through Jeremiah, “Why do you bring me incense from Sheba and cinnamon from a distant land? Your burnt offerings and sacrifices have not pleased me,” he went on: “Hear the word of the Lord, all Judah. Thus says the Lord, the God of Israel: Set right your ways and your pursuits, and I will establish you in this place. Do not trust in lying words, for they will not profit you at all, saying: The temple of the Lord, the temple of the Lord, it is.”

Ps 51:17 (50:19 LXX) (quotation, medium confidence) · Jer 6:20 (quotation, high confidence) · Jer 7:2 (quotation, high confidence) · Jer 7:3 (quotation, high confidence) · Jer 7:4 (quotation, high confidence)

Notes and citation

Summary: God rejected Israel’s sacrifices out of pity for their blindness, not anger, pointing them to the true sacrifice of a contrite heart.

A fragment of Harvey’s note was removed from the end. The first quotation combines Ps 51:17 with words not found in Scripture (perhaps from an apocryphal source or a paraphrase); uncertain. Quotations: Ps 51:17 (LXX 50:19); Jer 6:20; Jer 7:2–4.

Notes on the original text

Digital text corrected (Harvey's note leaked into the text; OCR slip): czeitati → caecitati; hzec eorum → haec eorum; vestra mon delectaverunt → vestra non delectaverunt; Hee dicit → Haec dicit; sermontbus → sermonibus; dicentes: 1 et adhuc, ἔτι kal, The marginal et inquirende impenderim. Id solum Templum Domini → dicentes: Templum Domini.

Cite (SBL): Irenaeus, Haer. 4.17.2 (Harvey 2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-2).

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4.17.3Harvey 2:196–197

Et iterum significans, quoniam non propter hoc eduxit eos de Agypto, ut sacrificia ei offerant, sed ut obliti idololatriae Aegyptiorum, audire vocem Domini possent, que erat eis salus et gloria, sic per eundem Hieremiam ait: Haec dicit Dominus: Holocaustomata vestra colligite cum sacrificiis vestris, et manducate carnes. Quoniam non sum locutus ad patres vestros, nec de holocaustomatibus et sacrificiis praecepi eis, qua die eduxi eos de Aegypto; sed sermonem hunc praecepi eis, dicens: Audite vocem meam, et ero Deus vester, et vos eritis populus meus, et ambulate in omnibus viis meis quascunque pracepero vobis, ut bene sit vobis. Et non obaudierunt, nec intenderunt; sed ambulaverunt in cogitationibus cordis malitiae suae, et facti sunt retrorsus, et non ad priora. Et iterum per eundem ipsum dicens: Sed in hoc glorietur qui gloriatur, intelligere et scire quoniam ego sum Dominus, qui facio misericordiam, et justitiam, et judicium in terra; intulit: Quoniam in his voluntas mea est, dicit Dominus; sed non in sacrificiis, nec in holocaustomatibus, nec in oblationibus. Non enim principaliter haec, sed secundum consequentiam, et propter praedictam causam habuit populus, sicut iterum Esaias ait: Non mihi oves holocaustomatis tui, nec in sacrificiis tuis clarificasti me: non servisti mihi in sacrificiis, nec aliquid laboriose fecisti in thure: nec mercatus es mihi argento incensum, nec adipem sacrificiorum tuorum concupivi; sed in peccatis tuis, et in iniquitatibus tuis ante me stetisti. Super quem igitur, ait, aspiciam, nisi super humilem, et quietum, et trementem sermones meos? Non enim adipes et carnes pingues auferent a te injustitias tuas. Hoc est jejunium, quod ego elegi, dicit Dominus. Solve omnem nodum injustitiae, dissolve connexus violentium commerciorum, dimitte quassatos in requiem, et omnem conscriptionem injustam conscinde. Frange esurienti panem tuum ex animo, et peregrinum sine tecto induc in domum tuam. Si videris nudum, cooperi eum, et domesticos seminis tui non despicies. Tunc erumpet matutinum lumen tuum, et sanitates tuae citius orientur, et pracedet ante te justitia, et gloria Domini circumdabit te: et adhuc te loquente dicam, Ecce adsum. Et Zacharias autem in duodecim prophetis, significans eis voluntatem Dei, ait: Hac dicit Dominus omnipotens: Judicium justum judicate, pietatem et misericordiam facite unusquisque ad fratrem suum. Viduam et orphanum et proselytum et pauperem nolite opprimere, et unusquisque malitia fratris sui non reminiscatur in corde suo. Et iterum: Hi sunt, inquit, sermones quos facietis. Loquimini veritatem unusquisque ad proximum suum, et judicium pacificum judicate in portis vestris, et unusquisque malitiam fratris sui non recogitet in corde suo, et jurationem falsam ne dilexeritis: quoniam haec omnia odi, dicit Dominus omnipotens. Et David autem similiter: Quis est, inquit, homo qui vult vitam, et amat videre dies bonos? Cohibe linguam tuam a malo, et labia tua, ne loquantur dolum. Declina a malo, et fac bonum: inquire pacem, et sequere eam.

And again, signifying that he did not lead them out of Egypt so that they should offer him sacrifices, but so that, forgetting the idolatry of the Egyptians, they might hear the voice of the Lord, which was their salvation and glory, he says through the same Jeremiah: “Thus says the Lord: Gather your burnt offerings with your sacrifices and eat the meat. For I did not speak to your fathers, nor command them about burnt offerings and sacrifices on the day I brought them out of Egypt; but this word I commanded them, saying: Hear my voice, and I will be your God, and you will be my people; and walk in all my ways which I command you, that it may be well with you. And they did not obey nor give heed, but walked in the thoughts of their evil heart, and went backward and not forward.” And again through the same, saying: “But in this let him who glories glory, to understand and know that I am the Lord who does mercy and justice and judgment on the earth,” he added: “For in these things is my will, says the Lord, and not in sacrifices, nor in burnt offerings, nor in oblations.” For the people had these things not as primary but as consequent, and for the reason already given, as Isaiah again says: “Not to me are the sheep of your burnt offering, nor have you glorified me with your sacrifices; you have not served me with sacrifices, nor laboured at anything with incense; nor did you buy me incense with silver, nor did I desire the fat of your sacrifices; but you stood before me in your sins and your iniquities.” “On whom, then,” he says, “shall I look, but on the humble and quiet and the one who trembles at my words?” “For fat and rich meat will not take away your injustices from you.” “This is the fast that I have chosen, says the Lord. Loose every knot of injustice, untie the bonds of violent dealings, let the broken go free to rest, and tear up every unjust contract. Break your bread for the hungry with a ready mind, and bring the homeless stranger into your house. If you see the naked, cover him, and do not despise those of your own seed. Then your morning light will break forth, and your healing will spring up more quickly, and righteousness will go before you, and the glory of the Lord will surround you; and while you are still speaking I will say: Here I am.” And Zechariah too, among the twelve prophets, showing them the will of God, says: “Thus says the Lord Almighty: Judge just judgment, do piety and mercy each to his brother. Do not oppress the widow, the orphan, the stranger, and the poor, and let none of you remember his brother’s malice in his heart.” And again: “These,” he says, “are the words you shall do. Speak the truth each to his neighbour, judge peaceful judgment in your gates, let none of you think of his brother’s malice in his heart, and do not love false oaths; for all these things I hate, says the Lord Almighty.” And David likewise: “Who is the man,” he says, “who wants life and loves to see good days? Keep your tongue from evil and your lips from speaking deceit. Turn away from evil and do good; seek peace and pursue it.”

Textual problem in this passage: see the notes.

Jer 7:21 (quotation, high confidence) · Jer 7:22 (quotation, high confidence) · Jer 7:23 (quotation, high confidence) · Jer 7:24 (quotation, high confidence) · Jer 9:24 (quotation, high confidence) · Isa 43:23 (quotation, high confidence) · Isa 43:24 (quotation, high confidence) · Isa 66:2 (quotation, high confidence) · Jer 11:15 (quotation, medium confidence) · Isa 58:6 (quotation, high confidence) · Isa 58:7 (quotation, high confidence) · Isa 58:8 (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Zech 7:9 (quotation, high confidence) · Zech 7:10 (quotation, high confidence) · Zech 8:16 (quotation, high confidence) · Zech 8:17 (quotation, high confidence) · Ps 34:12 (33:13 LXX) (quotation, high confidence) · Ps 34:13 (33:14 LXX) (quotation, high confidence) · Ps 34:14 (33:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah, Isaiah, Zechariah, and David show that God wanted obedience, mercy, and justice rather than sacrifices.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition, and Harvey’s note debris and margin references were removed. Quotations: Jer 7:21–24; Jer 9:24; Isa 43:23–24; Isa 66:2; Jer 11:15 (LXX); Isa 58:6–9; Zech 7:9–10; Zech 8:16–17; Ps 34:12–14 (LXX 33:13–15).

Notes on the original text

Digital text corrected (Harvey's note; page number of Massuet; margin debris; OCR slip; OCR slip; line numbers; stray marks; OCR slip; margin debris; OCR slip; margin reference; line number; OCR slip; margin debris; margin debris; OCR slip; margin reference; margin reference inside a word; stray mark; stray stop): idololatriae /Egyptiorum → idololatriae Aegyptiorum; eundem 21-. Hieremiam ait: Mac dicit Dominus: Holocaustomata | vestra → eundem Hieremiam ait: Haec dicit Dominus: Holocaustomata vestra; eduzi eos de Egypto; sed sermonem. hunc → eduxi eos de Aegypto; sed sermonem hunc; tn cogitationibus cordis ialitie suc → in cogitationibus cordis malitiae suae; Non mhi oves holocaustomatis tui, nec in vi. $. sacrificiia (uis → Non mihi oves holocaustomatis tui, nec in sacrificiis tuis; laboriose? fecisti → laboriose fecisti; sermones meos, Non enim → sermones meos? Non enim; 5jejuntum → jejunium; injustitia,, dissolve → injustitiae, dissolve; omnein conscriptionem tijustam → omnem conscriptionem injustam; Sex animo, et peregrinum. sine tecto induc in domum tuam. — Si videris nudum, cooperi 6eum → ex animo, et peregrinum sine tecto induc in domum tuam. Si videris nudum, cooperi eum; sanitates tuo " citius → sanitates tuae citius; Ecce adsum. l sic cito... Dci. M. 949. Et Zacharias autem in duodecim prophetis, significans ts. rv. eis voluntatem → Ecce adsum. Et Zacharias autem in duodecim prophetis, significans eis voluntatem; Judicium δα. Justum judicate → Judicium justum judicate; ad MASS lV. Jratrem suum → ad fratrem suum; pauperem Zech, vil. 9, nolite → pauperem nolite; reminisca7c yu. tur → reminiscatur; JH sunt, inquit, sermones quos 106, 17. facietis. Loquimins → Hi sunt, inquit, sermones quos facietis. Loquimini; judicium. pacificum → judicium pacificum; suo, οἱ jurationem falsam ne. dilezeritis: quoniam hee → suo, et jurationem falsam ne dilexeritis: quoniam haec; qui vult vitam, et Ps. xxxiu. amat → qui vult vitam, et amat; dolun → dolum.

Topics: Fasting, Ethics

Cite (SBL): Irenaeus, Haer. 4.17.3 (Harvey 2:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-3).

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4.17.4Harvey 2:197

Ex quibus omnibus manifestum est, quia non sacrificia et holocaustomata quaerebat ab eis Deus; sed fidem, et obedientiam, et justitiam, propter illorum salutem. docens eos Deus suam voluntatem, dicebat: Misericordiam volo quam sacrificium, et agnitionem Dei super holocaustomata. Sed et Dominus noster eadem monebat eos, dicens: Si enim cognovissetis quid est, Misericordiam volo, et non sacrificium, nunquam condemnassetis innocentes: testimonium quidem reddens prophetis, quoniam veritatem praedicabant; illos autem arguens sua culpa insipientes.

From all these it is plain that God did not seek sacrifices and burnt offerings from them, but faith, obedience, and justice, for their salvation. As God, teaching them his will in Hosea the prophet, said: “I want mercy rather than sacrifice, and the knowledge of God rather than burnt offerings.” And our Lord too admonished them in the same way, saying: “For if you had known what this means, I want mercy and not sacrifice, you would never have condemned the innocent”: bearing witness to the prophets that they preached the truth, and accusing these men of being foolish through their own fault.

Hos 6:6 (quotation, high confidence) · Matt 12:7 (quotation, high confidence)

Notes and citation

Summary: God sought faith, obedience, and justice rather than sacrifices, as Hosea said and Christ repeated.

The OCR lost a few words before the Hosea quotation (ANF: “As God, when teaching them His will in Hosea the prophet”); the sense is clear. Quotations: Hos 6:6; Matt 12:7.

Notes on the original text

Digital text corrected (margin reference; margin reference inside a word; OCR slip): volo Osee νἱ ! quam → volo quam; St enim cognovisMatt. xit 7. setis → Si enim cognovissetis.

Cite (SBL): Irenaeus, Haer. 4.17.4 (Harvey 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-4).

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4.17.5Harvey 2:197–200

Sed et suis discipulis dans consilium primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsi nec infructuosi nec ingrati sint, eum qui ex creatura est panis, accepit, et gratias egit, dicens: Hoc est meum corpus. Et calicem similiter, qui est ex ea creatura, que est secundum nos, suum sanguinem confessus est, et novi Testamenti novam docuit oblationem; quam Ecclesia ab Apostolis accipiens, in universo mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in novo Testamento, de quo in duodecim prophetis Malachias sic praesignificavit: Non est mihi voluntas in vobis, dicit Dominus omnipotens, et sacrificium non accipiam de manibus vestris. Quoniam ab ortu solis usque ad occasum nomen meum clarificatur inter gentes, et in omni loco incensum offertur nomini meo, et sacrificium purum: quoniam magnum est nomen meum in gentibus, dicit Dominus omnipotens; manifestissime significans per heec, quoniam prior quidem populus cessabit offerre Deo; omni autem loco sacrificium offeretur ei, et hoc purum; nomen autem ejus glorificatur in gentibus.

Also, counselling his own disciples to offer to God the firstfruits of his creatures, not as though he needed them, but so that they themselves might be neither unfruitful nor ungrateful, he took the bread, which comes from creation, and gave thanks, saying: “This is my body.” And the cup likewise, which is from the creation to which we belong, he confessed to be his blood, and taught the new offering of the new covenant, which the Church, receiving it from the apostles, offers throughout the world to God, who provides us with nourishment, the firstfruits of his gifts in the new covenant. Of this Malachi, among the twelve prophets, foretold thus: “I have no pleasure in you, says the Lord Almighty, and I will not accept sacrifice from your hands. For from the rising of the sun to its setting my name is glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice; for my name is great among the nations, says the Lord Almighty”: signifying most plainly by this that the former people will cease to make offerings to God, but in every place sacrifice will be offered to him, and that a pure one, and his name is glorified among the Gentiles.

Textual problem in this passage: see the notes.

Matt 26:26 (quotation, high confidence) · Matt 26:27 (allusion, high confidence) · Matt 26:28 (allusion, high confidence) · Luke 22:19 (quotation, high confidence) · Mal 1:10 (quotation, high confidence) · Mal 1:11 (quotation, high confidence)

Notes and citation

Summary: Christ gave thanks over bread and cup as his body and blood and taught the new offering of the new covenant, which the Church offers everywhere, as Malachi foretold.

The Eucharist as the new offering: translated as written. A fragment of Harvey’s note and margin debris were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: Matt 26:26–28 (Luke 22:19–20); Mal 1:10–11.

Notes on the original text

Digital text corrected (Harvey's note, margin reference and running head; OCR slip; OCR slip; OCR slip; running head; margin debris; margin debris inside a word; stray mark; stray marks): consilium,? primitias → consilium primitias; corpus. ἘΠῚ calicem LIB. Iv. similiter → corpus. Et calicem similiter; secundum nos, suum IV. sanguinem → secundum nos, suum sanguinem; oblatiMss. Tv. onem → oblationem; prophetis * Malachias → prophetis Malachias; Mon est mihi voluntas in vobis, dicit Dominus Mal.i.10, n. Christus enim panis noster. est, quia vita LIB IV. omnipotens, et sacrificium non accipiam de manibus vestris. Quoo. as. GR lv qam ab ortu solis usque ad occasum momen meum ! clarificatur inter Mira" gentes → Non est mihi voluntas in vobis, dicit Dominus omnipotens, et sacrificium non accipiam de manibus vestris. Quoniam ab ortu solis usque ad occasum nomen meum clarificatur inter gentes; quoniam magnum est momen meum → quoniam magnum est nomen meum.

Topics: Eucharist

Cite (SBL): Irenaeus, Haer. 4.17.5 (Harvey 2:197–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-5).

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4.17.6Harvey 2:200–201

Quod est autem aliud nomen, quod in gentibus glorificatur, quam quod est Domini nostri, per quem glorificatur Pater, et glorificatur homo? Et quoniam proprii Filii ejus est, et ab eo factus est homo, suum illum vocat. Quemadmodum si quis rex ipse filii sui pingat imaginem, juste suam illam dicit imaginem secundum utrumque, quoniam et filii ejus est, et quoniam ipse fecit eam: sic et Jesu Christi nomen, quod per universum mundum glorificatur in Ecclesia, suum esse confitetur Pater, et quoniam Filii ejus est, et quoniam ipse scribens id, ad salutem dedit hominum. Quoniam ergo nomen Filii proprium Patris est, et in Deo omnipotente per Jesum Christum offert Ecclesia, bene ait secundum utraque: Et in omni loco incensum offertur nomini meo, et sacrificium purum. Incensa autem Johannes in Apocalypsi, orationes esse ait sanctorum.

And what other name is glorified among the nations than that of our Lord, through whom the Father is glorified, and man is glorified? And because it belongs to his own Son and was made man by him, he calls it his own. As if a king himself painted an image of his son, he would rightly call that image his own on both counts, because it is of his son and because he himself made it: so too the Father confesses that the name of Jesus Christ, which is glorified throughout the world in the Church, is his own, both because it is his Son’s and because he himself, writing it, gave it for the salvation of human beings. Since, then, the name of the Son is the Father’s own, and the Church offers to God Almighty through Jesus Christ, he says well on both counts: “And in every place incense is offered to my name, and a pure sacrifice.” And John in the Apocalypse says that the incense is the prayers of the saints.

Mal 1:11 (quotation, high confidence) · Rev 5:8 (allusion, high confidence)

Notes and citation

Summary: The name glorified among the nations is Christ’s, which the Father calls his own; through Christ the Church offers the pure sacrifice and the incense of prayer.

Harvey’s chapter title (how the name of our Lord Jesus Christ is shown to be the Father’s own) was removed. Quotations and allusions: Mal 1:11; Rev 5:8 (8:3–4).

Notes on the original text

Digital text corrected (editor's chapter title; small capitals; margin references; OCR slip; stray mark): Quemadmodum Nomen Domini nostri Jesu Christi proprium Patris ostenditur. Qvuop est → Quod est; quoniam * Filii → quoniam Filii; bene ait Mai. secundum utraque: ΕἾ in omni loco incensum offertur nomini meo, Apo. v.&. 6f sacrificium purum → bene ait secundum utraque: Et in omni loco incensum offertur nomini meo, et sacrificium purum.

Topics: Eucharist, Prayer

Cite (SBL): Irenaeus, Haer. 4.17.6 (Harvey 2:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-15-1/#p-4-17-6).

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