Testimonia — Early Christian Bible Commentary

c. 182–188 AD (historical editorial dating) | Irenaeus of Lyons

1. But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the gospel of your salvation, believing in which ye have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however, does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Commentary · Against Heresies, Book V, Chapter 8, Section 1 · Original source · Irenaeus of Lyons; The Writings of Irenaeus, Volume II, Ante-Nicene Christian Library IX; translated by Alexander Roberts and W. H. Rambaut; T. & T. Clark, Edinburgh, 1869. Existing transcription supplied by Wikisource contributors. · Licence · Source revision · Whitespace normalized; source pagination and footnote reference markers removed. English wording unchanged.

c. 182–188 AD (historical editorial dating) | Irenaeus of Lyons

3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance. He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;" and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." And in every epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

Verse mention · Against Heresies, Book V, Chapter 14, Section 3 · Original source · Irenaeus of Lyons; The Writings of Irenaeus, Volume II, Ante-Nicene Christian Library IX; translated by Alexander Roberts and W. H. Rambaut; T. & T. Clark, Edinburgh, 1869. Existing transcription supplied by Wikisource contributors. · Licence · Source revision · Whitespace normalized; source pagination and footnote reference markers removed. English wording unchanged.

c. 182–188 AD (historical editorial dating) | Irenaeus of Lyons

3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."

Commentary · Against Heresies, Book V, Chapter 18, section 3 · Original source · Irenaeus of Lyons; The Writings of Irenaeus, Volume II, Ante-Nicene Christian Library IX; translated by Alexander Roberts and W. H. Rambaut; T. & T. Clark, Edinburgh, 1869. Existing transcription supplied by Wikisource contributors. · Licence · Source revision · Whitespace normalized; source pagination and footnote reference markers removed. English wording unchanged.

c. 182–188 AD (historical editorial dating) | Irenaeus of Lyons

2. Those, therefore, who desert the preaching of the church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the church has been planted as a garden {paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not cast forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.

Commentary · Against Heresies, Book V, Chapter 20, Section 2 · Original source · Irenaeus of Lyons; The Writings of Irenaeus, Volume II, Ante-Nicene Christian Library IX; translated by Alexander Roberts and W. H. Rambaut; T. & T. Clark, Edinburgh, 1869. Existing transcription supplied by Wikisource contributors. · Licence · Source revision · Whitespace normalized; source pagination and footnote reference markers removed. English wording unchanged.