Testimonia — Early Christian Bible Commentary

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

8. All, therefore, are outside of the [Christian] dispensation, who, under pretext of knowledge, understand that Jesus was one, and Christ another, and the Only-begotten another, from whom again is the Word, and that the Saviour is another, whom these disciples of error allege to be a production of those who were made Æons in a state of deireneracy. Such men are to outward appearance sheep; for they appear to be like us, by what they say in public, repeating the same words as we do; but inwardly they are wolves. Their doctrine is homicidal, conjuring up, as it does, a number of gods, and simulating many Fathers, but lowering and dividing the Son of God in many ways. These are they against whom the Lord has cautioned us beforehand; and His disciple, in his epistle already mentioned, commands us to avoid them, when he says: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Take heed to them, that ye lose not what ye have wrought." And again does he say in the epistle: "Many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit which separates Jesus Christ is not of God, but is of antichrist." These words agree with what was said in the Gospel, that "the Word was made flesh, and dwelt among us." Wherefore he again exclaims in his epistle, "Every one that believeth that Jesus is the Christ, has been born of God;" knowing Jesus Christ to be one and the same, to whom the gates of heaven were opened, because of His taking upon Him flesh: who shall also come in the same flesh in which He suffered, revealing the glory of the Father.

Source passage · edition’s verse reference · Against Heresies, Book 3, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 7.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XI. A COMPENDIOUS VIEW OF THE CHRISTIAN LIFE. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 1, 2. This is a material difference from the received text of the passage: "Every spirit that confesseth not that Jesus Christ is come in the flesh." The Vulgate translation and Origen agree with Irenæus, and Tertullian seems to recognise both readings (Adv. Marc. v. 16). Socrates tells us (vii. 32, p. 381) that the passage had been corrupted by those who wished to separate the humanity of Christ from His divinity, and that the old copies read, πᾶν πνεῦμα ὅ λύει τὸν Ἰησοῦν ἀπὸ τοῦ Θεοῦ οὐκ ἔστι, which exactly agrees with Origen's quotation, and very nearly with that of Irenæus, now before us. Polycarp (Ep. c. vii.) seems to allude to the passage as we have it now, and so does Ignatius (Ep. Smyr. c. v.). See the question discussed by Burton, in his Ante-Nicene Testimonies.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 16, 18.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XVI. PASSAGES OF SCRIPTURE RESPECTING THE CONSTANCY, PATIENCE, AND LOVE OF THE MARTYRS. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 16.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER I. ON FAITH. · Original source

1870 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 3.

Editorial footnote · Epistle to the Philippians, The Writings of the Apostolic Fathers / THE EPISTLE OF POLYCARP. / THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. / Chap. vii.—Avoid the Docetæ, and persevere in fasting and prayer. · Original source

1870 (English edition) | Historical editor/translator (individual note author unspecified)

Comp. 1 John iv. 9.

Editorial footnote · Epistle to the Philippians, The Writings of the Apostolic Fathers / THE EPISTLE OF POLYCARP. / THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. / Chap. viii.—Persevere in hope and patience. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 18.

Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 9. Of the perturbations of the soul which appear as right affections in the life of the righteous. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

1 John iv. 1.

Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xxxiv · Original source

Date uncertain | Augustine of Hippo

For that fear of which the Apostle John says, "There is no fear in love; but perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love,"—that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, "For ye have not received the spirit of bondage again to fear." But as for that "clean fear which endureth for ever," if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of "clean fear" David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, "The fear of the Lord is clean, enduring for ever," must be taken in the same sense as that other, "The patience of the poor shall not perish for ever." For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this "clean fear" is said to endure for ever, because that to which fear leads shall endure.

Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 9. Of the perturbations of the soul which appear as right affections in the life of the righteous. · Original source

Date uncertain | Augustine of Hippo

But that these perversely compassionate persons may see what is the purport of these words, "How great is the abundance of Thy sweetness, Lord, which Thou hast hidden for them that fear Thee," let them read what follows: "And Thou hast perfected it for them that hope in Thee." For what means, "Thou hast hidden it for them that fear Thee," "Thou hast perfected it for them that hope in Thee," unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. For they hope in themselves, not in Him; and therefore God's abundant sweetness is hidden from them. They fear God, indeed, but it is with that servile fear "which is not in love; for perfect love casteth out fear." Therefore to them that hope in Him He perfecteth His sweetness, inspiring them with His own love, so that with a holy fear, which love does not cast out, but which endureth for ever, they may, when they glory, glory in the Lord. For the righteousness of God is Christ, "who is of God made unto us," as the apostle says, "wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glorieth, let him glory in the Lord." This righteousness of God, which is the gift of grace without merits, is not known by those who go about to establish their own righteousness, and are therefore not subject to the righteousness of God, which is Christ. But it is in this righteousness that we find the great abundance of God's sweetness, of which the psalm says, "Taste and see how sweet the Lord is." And this we rather taste than partake of to satiety in this our pilgrimage. We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, "I shall be satisfied when Thy glory shall be manifested." It is thus that Christ perfects the great abundance of His sweetness to them that hope in Him. But if God conceals His sweetness from them that fear Him in the sense that these our objectors fancy, so that men's ignorance of His purpose of mercy towards the wicked may lead them to fear Him and live better, and so that there may be prayer made for those who are not living as they ought, how then does He perfect His sweetness to them that hope in Him, since, if their dreams be true, it is this very sweetness which will prevent Him from punishing those who do not hope in Him? Let us then seek that sweetness of His, which He perfects to them that hope in Him, not that which He is supposed to perfect to those who despise and blaspheme Him; for in vain, after this life, does a man seek for what he has neglected to provide while in this life.

Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK TWENTY-FIRST. / ARGUMENT. / 24. Against those who fancy that in the judgment of God all the accused will be spared in virtue of the prayers of the saints. · Original source

Date uncertain | Augustine of Hippo

Chap. xxxiv.—39. Petilianus quotes also the warning of the Apostle John, that we should not believe every spirit, but try the spirits whether they are of God, as though this care should be bestowed in order that the wheat should be separated from the chaff in this present world before its time, and not rather for fear that the wheat should be deceived by the chaff; or as though, even if the lying spirit should have said something that was true, it was to be denied, because the spirit whom we should abominate had said it. But if any one thinks this, he is mad enough to contend that Peter ought not to have said, "Thou art the Christ, the Son of the living God," because the devils had already said something to the same effect. Seeing, therefore, that the baptism of Christ, whether administered by an unrighteous or a righteous man, is nothing but the baptism of Christ, what a cautious man and faithful Christian should do is to avoid the unrighteousness of man, not to condemn the sacraments of God.

Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xxxiv · Original source

Date uncertain | Augustine of Hippo

But, moreover, holy Scripture has both said concerning the former better class, "There is no fear in love; but perfect love casteth out fear;" and also concerning the latter lower class, which furnishes the majority, "A servant will not be corrected by words; for though he understand, he will not answer." In saying, "He will not be corrected by words," he did not order him to be left to himself, but implied an admonition as to the means whereby he ought to be corrected; otherwise he would not have said, "He will not be corrected by words," but without any qualification, "He will not be corrected." For in another place he says that not only the servant, but also the undisciplined son, must be corrected with stripes, and that with great fruits as the result; for he says, "Thou shalt beat him with the rod, and shalt deliver his soul from hell;" and elsewhere he says, "He that spareth the rod hateth his son." For, give us a man who with right faith and true understanding can say with all the energy of his heart, "My soul thirsteth for God, for the living God: when shall I come and appear before God?" and for such an one there is no need of the terror of hell, to say nothing of temporal punishments or imperial laws, seeing that with him it is so indispensable a blessing to cleave unto the Lord, that he not only dreads being parted from that happiness as a heavy punishment, but can scarcely even bear delay in its attainment. But yet, before the good sons can say they have "a desire to depart, and to be with Christ," many must first be recalled to their Lord by the stripes of temporal scourging, like evil slaves, and in some degree like good-for-nothing fugitives.

Source passage · edition’s verse reference · On the Correction of the Donatists (Letter 185), WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / A TREATISE CONCERNING THE CORRECTION OF THE DONATISTS; FORMING EPISTLE 185 IN MIGNE'S EDITION OF AUGUSTINE'S WORKS. / Chapter vi · Original source

Date uncertain | Clement of Alexandria

But there is another unholy kiss, full of poison, counterfeiting sanctity. Do you not know that spiders, merely by touching the mouth, afflict men with pain? And often kisses inject the poison of licentiousness. It is then very manifest to us, that a kiss is not love. For the love meant is the love of God. “And this is the love of God,” says John, “that we keep His commandments;” not that we stroke each other on the mouth. “And His commandments are not grievous.” But salutations of beloved ones in the ways, full as they are of foolish boldness, are characteristic of those who wish to be conspicuous to those without, and have not the least particle of grace. For if it is proper mystically “in the closet” to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, “redeeming the time.” “For we are the salt of the earth.” “Whosoever shall bless his friend early in the morning with a loud voice, it shall be regarded not to differ from cursing.”

Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XI. A COMPENDIOUS VIEW OF THE CHRISTIAN LIFE. · Original source

Date uncertain | Clement of Alexandria

We ought not to surrender our ears to all who speak and write rashly. For cups also, which are taken hold of by many by the ears, are dirtied, and lose the ears; and besides, when they fall they are broken. In the same way also, those, who have polluted the pure hearing of faith by many trifles, at last becoming deaf to the truth, become useless and fall to the earth. It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And “God,” who is known to those who love, “is love,” as “God,” who by instruction is communicated to the faithful, “is faithful;” and we must be allied to Him by divine love: so that by like we may see like, hearing the word of truth guilelessly and purely, as children who obey us. And this was what he, whoever he was, indicated who wrote on the entrance to the temple at Epidaurus the inscription:

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER I. ON FAITH. · Original source

Date uncertain | Polycarp of Smyrna

“For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;” and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,” as the Lord has said: “The spirit truly is willing, but the flesh is weak.”

Source passage · edition’s verse reference · Epistle to the Philippians, The Writings of the Apostolic Fathers / THE EPISTLE OF POLYCARP. / THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. / Chap. vii.—Avoid the Docetæ, and persevere in fasting and prayer. · Original source