Testimonia — Early Christian Bible Commentary

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

1. Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." This Simon, then—who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus—suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,—was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Cæsar, by whom also he is said to have been honoured with a statue, on account of his magical power. This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father, while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him.

Source passage · edition’s verse reference · Against Heresies, Book 1, Preface or unspecified section · Original source

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

2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away;" and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been alreadv instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets. For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men.

Source passage · edition’s verse reference · Against Heresies, Book 4, Preface or unspecified section · Original source

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

4. If, however, they maintain that the Lord, too, performed such works simply in appearance, we shall refer them to the prophetical writings, and prove from these both that all things were thus predicted regarding Him, and did take place undoubtedly, and that He is the only Son of God. Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles], so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly tainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe [in Christ], and join themselves to the church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the church, [scattered] throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practising deception upon any, nor taking any reward from them [on account of such miraculous interpositions]. For as she has received freely from God, freely also does she minister [to others].

Source passage · edition’s verse reference · Against Heresies, Book 2, Preface or unspecified section · Original source

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

8. But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: "He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth?" "But who shall declare His nativity? for His life shall be taken away from the earth." [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, "I believe Jesus Christ to be the Son of God." This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets make regarding Him.

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

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

Acts viii. 9–11.

Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source

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

Acts viii. 20, 21, 23.

Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source

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

Acts viii. 27; Isa. liii. 7.

Editorial footnote · Against Heresies, Book 4, Preface or unspecified section · Original source

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

Comp. Acts viii. 9, 18.

Editorial footnote · Against Heresies, Book 2, Preface or unspecified section · Original source

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

Acts viii. 32; Isa. liii. 7, 8.

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

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

Acts viii. 18.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK I. / CHAPTER III. ON THE HOLY SPIRIT. · Original source

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

Acts viii. 36.

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

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

Acts viii. 5-17.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xix · Original source

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

Acts viii. 9-24.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter x · Original source

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

Acts viii. 13.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FIRST. / Chapter IX · Original source

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

Acts viii. 13, 21.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FIRST. / Chapter X · Original source

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

Acts viii. 13, 18, 19.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter xxi · Original source

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

Cf. Acts viii. 10.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VI. / Chapter XI. · Original source

Date uncertain | Augustine of Hippo

Chap. xix.—25. They indeed who say that baptism is not to be repeated, because only hands were laid on those whom Philip the deacon had baptized, are saying what is quite beside the point; and far be it from us, in seeking the truth, to use such arguments as this. Wherefore we are all the further from "yielding to heretics," if we deny that what they possess of Christ's Church is their own property, and do not refuse to acknowledge the standard of our General because of the crimes of deserters; nay, all the more because "the Lord our God is a jealous God," let us refuse, whenever we see anything of His with an alien, to allow him to consider it his own. For of a truth the jealous God Himself rebukes the woman who commits fornication against Him, as the type of an erring people, and says that she gave to her lovers what belonged to Him, and again received from them what was not theirs but His. In the hands of the adulterous woman and the adulterous lovers, God in His wrath, as a jealous God, recognises His gifts; and do we say that baptism, consecrated in the words of the gospel, belongs to heretics? and are we willing, from consideration of their deeds, to attribute to them even what belongs to God, as though they had the power to pollute it, or as though they could make what is God's to be their own, because they themselves have refused to belong to God?

Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xix · Original source

Date uncertain | Augustine of Hippo

14. Just as though their party gained the power of generation in virtue of what constitutes its division, and not from what causes its union with the Church. For it is severed from the bond of peace and charity, but it is joined in one baptism. And so there is one Church which alone is called Catholic; and whenever it has anything of its own in these communions of different bodies which are separate from itself, it is most certainly in virtue of this which is its own in each of them that it, not they, has the power of generation. For neither is it their separation that generates, but what they have retained of the essence of the Church; and if they were to go on to abandon this, they would lose the power of generation. The generation, then, in each case proceeds from the Church, whose sacraments are retained, from which any such birth can alone in any case proceed,—although not all who receive its birth belong to its unity, which shall save those who persevere even to the end. Nor is it those only that do not belong to it who are openly guilty of the manifest sacrilege of schism, but also those who, being outwardly joined to its unity, are yet separated by a life of sin. For the Church had herself given birth to Simon Magus through the sacrament of baptism; and yet it was declared to him that he had no part in the inheritance of Christ. Did he lack anything in respect of baptism, of the gospel, of the sacraments? But in that he wanted charity, he was born in vain; and perhaps it had been well for him that he had never been born at all. Was anything wanting to their birth to whom the apostle says, "I have fed you with milk, and not with meat, even as babes in Christ?" Yet he recalls them from the sacrilege of schism, into which they were rushing, because they were carnal: "I have fed you," he says, "with milk, and not with meat: for hitherto ye were not able to bear it, neither yet are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" For of these he says above: "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chlöe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" These, therefore, if they continued in the same perverse obstinacy, were doubtless indeed born, but yet would not belong by the bond of peace and unity to the very Church in respect of which they were born. Therefore she herself bears them in her own womb, and in the womb of her handmaids, by virtue of the same sacraments, as though by virtue of the seed of her husband. For it is not without meaning that the apostle says that all these things were done by way of figure. But those who are too proud, and are not joined to their lawful mother, are like Ishmael, of whom it is said, "Cast out this bond-woman and her son: for the son of the bond-woman shall not be heir with my son, even with Isaac." But those who peacefully love the lawful wife of their father, whose sons they are by lawful descent, are like the sons of Jacob, born indeed of handmaids, but yet receiving the same inheritance. But those who are born within the family, of the womb of the mother herself, and then neglect what they have received, are like Isaac's son Esau, who was rejected, God Himself bearing witness to it, and saying, "I loved Jacob, and I hated Esau;" and that though they were twin-brethren, the offspring of the same womb.

Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FIRST. / Chapter X · Original source

Date uncertain | Augustine of Hippo

Chap. xxxiii.—38. See now how Petilianus, to avoid answering this question, or to avoid being proved to be incapable of answering it, wanders off vainly into irrelevant matter in abuse of us, accusing us and proving nothing; and when he chances to make an endeavour to resist, with something like a show of fighting for his cause, he is everywhere overcome with the greatest ease. But yet he nowhere gives an answer of any kind to this one question which we ask: If the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient, by what means is he to be cleansed who received baptism while the conscience of the giver was polluted, without the knowledge of him who was to receive it? for in these words, which he quoted from my epistle, he set me forth as asking a question, while he showed himself as giving no answer. For after saying what I have just now recited, and when, on being brought into a great strait on every side, he had been compelled to say that the baptizer ought to be examined by the candidate for baptism, and the candidate in turn by the baptizer; and when he had tried to fortify this statement by the example of John, in hopes that he might find auditors either of the greatest negligence or of the greatest ignorance, he then went on to advance other testimonies of Scripture wholly irrelevant to the matter in hand, as the saying of the eunuch to Philip, "See, here is water; what doth hinder me to be baptized?" "inasmuch as he knew," says he, "that those of abandoned character were prevented;" arguing that the reason why Philip did not forbid him to be baptized was because he had proved, in his reading of the Scriptures, how far he believed in Christ,—as though he had prohibited Simon Magus. And again, he urges that the prophets were afraid of being deceived by false baptism, and that therefore Isaiah said, "Lying water that has not faith," as though showing that water among faithless men is lying; whereas it is not Isaiah but Jeremiah that says this of lying men, calling the people in a figure water, as is most clearly shown in the Apocalypse. And again, he quotes as words of David, "Let not the oil of the sinner anoint my head," when David has been speaking of the flattery of the smooth speaker deceiving with false praise, so as to lead the head of the man praised to wax great with pride. And this meaning is made manifest by the words immediately preceding in the same psalm. For he says, "Let the righteous smite me, it shall be a kindness; and let him reprove me: but the oil of the sinner shall not break my head." What can be clearer than this sentence? what more manifest? For he declares that he had rather be reproved in kindness with the sharp correction of the righteous, so that he may be healed, than anointed with the soft speaking of the flatterer, so as to be puffed up with pride.

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

Date uncertain | Origen

After this Celsus continues: “If these (meaning the Christians) bring forward this person, and others, again, a different individual [as the Christ], while the common and ready cry of all parties is, ‘Believe, if thou wilt be saved, or else begone,’ what shall those do who are in earnest about their salvation? Shall they cast the dice, in order to divine whither they may betake themselves, and whom they shall join?” Now we shall answer this objection in the following manner, as the clearness of the case impels us to do. If it had been recorded that several individuals had appeared in human life as sons of God in the manner in which Jesus did, and if each of them had drawn a party of adherents to his side, so that, on account of the similarity of the profession [in the case of each individual] that he was the Son of God, he to whom his followers bore testimony to that effect was an object of dispute, there would have been ground for his saying, “If these bring forward this person, and others a different individual, while the common and ready cry of all parties is, ‘Believe, if thou wilt be saved, or else begone,’” and so on; whereas it has been proclaimed to the entire world that Jesus Christ is the only Son of God who visited the human race: for those who, like Celsus, have supposed that [the acts of Jesus] were a series of prodigies, and who for that reason wished to perform acts of the same kind, that they, too, might gain a similar mastery over the minds of men, were convicted of being utter nonentities. Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great, and the latter that he was the Son of God. Now Simonians are found nowhere throughout the world; and yet, in order to gain over to himself many followers, Simon freed his disciples from the danger of death, which the Christians were taught to prefer, by teaching them to regard idolatry as a matter of indifference. But even at the beginning of their existence the followers of Simon were not exposed to persecution. For that wicked demon who was conspiring against the doctrine of Jesus, was well aware that none of his own maxims would be weakened by the teaching of Simon. The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles, wished to call himself some great personage, as did Theudas before him; but as their doctrine was not of God, they were destroyed, and all who obeyed them were immediately dispersed. We do not, then, “cast the dice in order to divine whither we shall betake ourselves, and whom we shall join,” as if there were many claimants able to draw us after them by the profession of their having come down from God to visit the human race. On these points, however, we have said enough.

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VI. / Chapter XI. · Original source