Testimonia — Early Christian Bible Commentary

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Matthew 24

1Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple.

2But he answered them, “You see all of these things, don’t you? Most certainly I tell you, there will not be left here one stone on another, that will not be thrown down.”

3As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be? What is the sign of your coming, and of the end of the age?”

4Jesus answered them, “Be careful that no one leads you astray.

5For many will come in my name, saying, ‘I am the Christ,’ and will lead many astray.

6You will hear of wars and rumors of wars. See that you aren’t troubled, for all this must happen, but the end is not yet.

7For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places.

8But all these things are the beginning of birth pains.

9“Then they will deliver you up to oppression and will kill you. You will be hated by all of the nations for my name’s sake.

10Then many will stumble, and will deliver up one another, and will hate one another.

11Many false prophets will arise and will lead many astray.

12Because iniquity will be multiplied, the love of many will grow cold.

13But he who endures to the end will be saved.

14This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.

15“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),

16then let those who are in Judea flee to the mountains.

17Let him who is on the housetop not go down to take out the things that are in his house.

18Let him who is in the field not return back to get his clothes.

19But woe to those who are with child and to nursing mothers in those days!

20Pray that your flight will not be in the winter nor on a Sabbath,

21for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be.

22Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.

23“Then if any man tells you, ‘Behold, here is the Christ!’ or, ‘There!’ don’t believe it.

24For false christs and false prophets will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.

25“Behold, I have told you beforehand.

26“If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it.

27For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be.

28For wherever the carcass is, that is where the vultures gather together.

29“But immediately after the suffering of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken;

30and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.

31He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one end of the sky to the other.

32“Now from the fig tree learn this parable: When its branch has now become tender and produces its leaves, you know that the summer is near.

33Even so you also, when you see all these things, know that he is near, even at the doors.

34Most certainly I tell you, this generation will not pass away until all these things are accomplished.

35Heaven and earth will pass away, but my words will not pass away.

36“But no one knows of that day and hour, not even the angels of heaven, but my Father only.

37As the days of Noah were, so will the coming of the Son of Man be.

38For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ship,

39and they didn’t know until the flood came and took them all away, so will the coming of the Son of Man be.

40Then two men will be in the field: one will be taken and one will be left.

41Two women will be grinding at the mill: one will be taken and one will be left.

42Watch therefore, for you don’t know in what hour your Lord comes.

43But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into.

44Therefore also be ready, for in an hour that you don’t expect, the Son of Man will come.

45“Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season?

46Blessed is that servant whom his lord finds doing so when he comes.

47Most certainly I tell you that he will set him over all that he has.

48But if that evil servant should say in his heart, ‘My lord is delaying his coming,’

49and begins to beat his fellow servants, and eat and drink with the drunkards,

50the lord of that servant will come in a day when he doesn’t expect it and in an hour when he doesn’t know it,

51and will cut him in pieces and appoint his portion with the hypocrites. That is where the weeping and grinding of teeth will be.

Early Christian texts and source notes

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

1. In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God. And therefore the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man. Those nations, however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons "as waste water from a sink, and as the turning-weight of a balance—in fact, as nothing;" so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the church shall be suddenly caught up from this, it is said, "There shall be tribulation such as has not been since the beginning, neither shall be." For this is the last contest of the righteous, in which, when they overcome, they are crowned with incorruption.

Source passage · edition’s verse reference · Against Heresies, Book 5, Preface or unspecified section · Original source

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

3. Those, however, who are believed to be presbyters by many, but serve their own lusts, and do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, "No man sees us," shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: "O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart. Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the the Lord saith, The innocent and the righteous shalt thou not slay." Of whom also did the Lord say: "But if the evil servant shall say in his heart. My lord delayeth his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers."

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

5. Such presbyters does the church nourish, of whom also the prophet says: "I will give thy rulers in peace, and thy bishops in righteousness." Of whom also did the Lord declare, " Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He cometh, shall find so doing." Paul then, teaching us where one may find such, says, "God hath placed in the church, first, apostles; secondly, prophets; thirdly, teachers." Where, therefore, the gifts of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that succession of the church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the propliets.

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

13. Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, proclaimed beforehand His resurrection from the dead through the Father's power, and His reception into heaven. And when they expressed themselves thus, "His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat," they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, "The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved," were thus predicting partly that wrath from all nations which after His ascension came upon those who believed in Him, with the movement of the whole earth against the church; and partly the fact that, when He comes from heaven with His mighty angels, the whole earth shall be shaken, as He Himself declares, "There shall be a great earthquake, such as has not been from the beginning." And again, when one says, "Whosoever is judged, let him stand opposite; and whosoever is justified, let him draw near to the servant of God;" and, "Woe unto you, for ye shall all wax old as doth a garment, and the moth shall eat you up;" and, "All flesh shall be humbled, and the Lord alone shall be exalted in the highest,"—it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.

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

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

2. Moreover, he (the apostle) has also pointed out this which I have shown in many ways, that the temple in Jerusalem was made by the direction of the true God. For the apostle himself, speaking in his own person, distinctly called it the temple of God. Now I have shown in the third book, that no one is termed God by the apostles when speaking for themselves, except Him who truly is God, the Father of our Lord, by whose directions the temple which is at Jerusalem was constructed for those purposes which I have already mentioned; in which [temple] the enemy shall sit, endeavouring to show himself as Christ, as the Lord also declares: "But when ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet, standing in the holy place (let him that readeth understand), then let those who are in Judea flee into the mountains; and he who is upon the house-top, let him not come down to take anything out of his house: for there shall then be great hardship, such as has not been from the beginning of the world until now, nor ever shall be."

Commentary · Against Heresies, Book V, Chapter 25, 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.

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

5. From all these passages are revealed to us, not merely the particulars of the apostasy, and [the doings] of him who concentrates in himself every satanic error, but also that there is one and the same God the Father, who was declared by the prophets, but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, "When ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet" (and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Creator (Demiurgi), who also proclaimed to Mary the visible coming and the incarnation of Christ), then one and the same God is most manifestly pointed out, who sent the prophets, and made promise of the Son, and called us into His knowledge.

Commentary · Against Heresies, Book V, Chapter 25, Section 5 · 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

1. If the Father, then, does not exercise judgment, [it follows] that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For "He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law;" and when two are in one bed, to take the one, and to leave the other; and of two women grinding at the mill, to take one and leave the other: [also] at the time of the end, to order the reapers to collect first the tares together, and bind them in bundles, and burn them with unquenchable fire, but to gather up the wheat into the barn; and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah; but for the resurrection of believers, and those who do the will of His Father in heaven. If then the advent of the Son comes indeed alike to all, but is for the purpose of judging, and separating the believing from the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, "making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust."

Commentary · Against Heresies, Book V, Chapter 27, 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.

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

Matt. xxiv. 28.

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

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

Matt. xxiv. 48, etc.; Luke xii. 45.

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

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

Matt. xxiv. 45, 46.

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

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

Matt. xxiv. 15, 21.

Editorial footnote · Against Heresies, Book 5, Preface or unspecified section · Original source

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

Matt. xxiv. 15.

Editorial footnote · Against Heresies, Book 5, Preface or unspecified section · Original source

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

Matt. xxiv. 42, xxv. 13; Mark xiii. 33.

Editorial footnote · Against Heresies, Book 5, Preface or unspecified section · Original source

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

Matt. xxiv. 42.

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

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

Luke xii. 45, 46; Matt. xxiv. 48–51.

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

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

Matt. xxiv. 27.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK I. / CHAPTER V. ON RATIONAL NATURES. · Original source

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

Matt. xxiv. 12.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VIII. ON THE SOUL (ANIMA). · Original source

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

Matt. xxiv. 35.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER V. THAT THE WORLD TOOK ITS BEGINNING IN TIME. · Original source

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

Matt. xxiv. 21.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER V. THAT THE WORLD TOOK ITS BEGINNING IN TIME. · Original source

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

Cf. Matt. xxiv. 14.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK IV. / FROM THE LATIN. · Original source

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

Matt. xxiv. 42, etc.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER XIV. GREEK PLAGIARISMS FROM THE HEBREWS. · Original source

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

Comp. Matt. xxiv. 35.

Editorial footnote · First Epistle to the Corinthians, The Writings of the Apostolic Fathers / THE FIRST EPISTLE OF CLEMENT. / THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. / Chap. xxvii.—In the hope of the resurrection, let us cleave to the omnipotent and omniscient God. · Original source

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

Cf. Matt. xxiv. 4.

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

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

Matt. xxiv. 23-27.

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

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

Matt. xxiv. 14.

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

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

Cf. Matt. xxiv. 35; cf. Mark xiii. 31.

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

Date uncertain | Origen

4. This point, indeed, is not to be idly passed by, that the holy Scriptures have called the creation of the world by a new and peculiar name, terming it καταβολή, which has been very improperly translated into Latin by “constitutio;” for in Greek καταβολή signifies rather “dejicere,” i.e. to cast downwards,—a word which has been, as we have already remarked, improperly translated into Latin by the phrase “constitutio mundi,” as in the Gospel according to John, where the Saviour says, “And there will be tribulation in those days, such as was not since the beginning of the world;” in which passage καταβολή is rendered by beginning (constitutio), which is to be understood as above explained. The apostle also, in the Epistle to the Ephesians, has employed the same language, saying, “Who hath chosen us before the foundation of the world;” and this foundation he calls καταβολή, to be understood in the same sense as before. It seems worth while, then, to inquire what is meant by this new term; and I am, indeed, of opinion that, as the end and consummation of the saints will be in those [ages] which are not seen, and are eternal, we must conclude (as frequently pointed out in the preceding pages), from a contemplation of that very end, that rational creatures had also a similar beginning. And if they had a beginning such as the end for which they hope, they existed undoubtedly from the very beginning in those [ages] which are not seen, and are eternal. And if this is so, then there has been a descent from a higher to a lower condition, on the part not only of those souls who have deserved the change by the variety of their movements, but also on that of those who, in order to serve the whole world, were brought down from those higher and invisible spheres to these lower and visible ones, although against their will—“Because the creature was subjected to vanity, not willingly, but because of him who subjected the same in hope;” so that both sun, and moon, and stars, and angels might discharge their duty to the world, and to those souls which, on account of their excessive mental defects, stood in need of bodies of a grosser and more solid nature; and for the sake of those for whom this arrangement was necessary, this visible world was also called into being. From this it follows, that by the use of the word καταβολή, a descent from a higher to a lower condition, shared by all in common, would seem to be pointed out. The hope indeed of freedom is entertained by the whole of creation—of being liberated from the corruption of slavery—when the sons of God, who either fell away or were scattered abroad, shall be gathered together into one, or when they shall have fulfilled their other duties in this world, which are known to God alone, the Disposer of all things. We are, indeed, to suppose that the world was created of such quality and capacity as to contain not only all those souls which it was determined should be trained in this world, but also all those powers which were prepared to attend, and serve, and assist them. For it is established by many declarations that all rational creatures are of one nature: on which ground alone could the justice of God in all His dealings with them be defended, seeing every one has the reason in himself, why he has been placed in this or that rank in life.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER V. THAT THE WORLD TOOK ITS BEGINNING IN TIME. · Original source

Date uncertain | Origen

Let no one, however, suspect that, in speaking as we do, we belong to those who are indeed called Christians, but who set aside the doctrine of the resurrection as it is taught in Scripture. For these persons cannot, so far as their principles apply, at all establish that the stalk or tree which springs up comes from the grain of wheat, or anything else [which was cast into the ground]; whereas we, who believe that that which is “sown” is not “quickened” unless it die, and that there is sown not that body that shall be (for God gives it a body as it pleases Him, raising it in incorruption after it is sown in corruption; and after it is sown in dishonour, raising it in glory; and after it is sown in weakness, raising it in power; and after it is sown a natural body, raising it a spiritual),—we preserve both the doctrine of the church of Christ and the grandeur of the divine promise, proving also the possibility of its accomplishment not by mere assertion, but by arguments; knowing that although heaven and earth, and the things that are in them, may pass away, yet His words regarding each individual thing, being, as parts of a whole, or species of a genus, the utterances of Him who was God the Word, who was in the beginning with God, shall by no means pass away. For we desire to listen to Him who said: “Heaven and earth shall pass away, but my words shall not pass away.”

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

Date uncertain | Origen

But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel nor in the writings of Paul, nor what the Saviour in the Gospels has predicted about his coming, we must make a few remarks upon this subject also; because, “as faces do not resemble faces,” so also neither do men’s “hearts” resemble one another. It is certain, then, that there will be diversities amongst the hearts of men,—those which are inclined to virtue not being all modelled and shaped towards it in the same or like degree; while others, through neglect of virtue, rush to the opposite extreme. And amongst the latter are some in whom evil is deeply engrained, and others in whom it is less deeply rooted. Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes,—the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist? For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets, that those who understand their words might be familiarized with the good, and be on their guard against its opposite. It was proper, moreover, that the one of these extremes, and the best of the two, should be styled the Son of God, on account of His pre-eminence; and the other, who is diametrically opposite, be termed the son of the wicked demon, and of Satan, and of the devil. And, in the next place, since evil is specially characterized by its diffusion, and attains its greatest height when it simulates the appearance of the good, for that reason are signs, and marvels, and lying miracles found to accompany evil, through the co-operation of its father the devil. For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve, both the manner, and time, and cause of his coming to the human race. And notice whether his language on this subject is not most becoming, and undeserving of being treated with even the slightest degree of ridicule.

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

Date uncertain | Origen

Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles—for His disciples did not need to be so warned—but from such as gave themselves out as the Christ of God, and who tried by certain apparent miracles to gain over to them the disciples of Jesus, said in a certain passage: “Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even to the west, so also shall the coming of the Son of man be.” And in another passage: “Many will say unto me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from me, because ye are workers of iniquity.” But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: “O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the others sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men.” Observe, now, whether Celsus is not clearly convicted of slandering the gospel by such statements, since what Jesus says regarding those who are to work signs and wonders is different from what this Jew of Celsus alleges it to be. For if Jesus had simply told His disciples to be on their guard against those who professed to work miracles, without declaring what they would give themselves out to be, then perhaps there would have been some ground for his suspicion. But since those against whom Jesus would have us to be on our guard give themselves out as the Christ—which is not a claim put forth by sorcerers—and since he says that even some who lead wicked lives will perform miracles in the name of Jesus, and expel demons out of men, sorcery in the case of these individuals, or any suspicion of such, is rather, if we may so speak, altogether banished, and the divinity of Christ established, as well as the divine mission of His disciples; seeing that it is possible that one who makes use of His name, and who is wrought upon by some power, in some way unknown, to make the pretence that he is the Christ, should seem to perform miracles like those of Jesus, while others through His name should do works resembling those of His genuine disciples.

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