Testimonia — Early Christian Bible Commentary

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

15. And all those other points which I have shown the prophets to have uttered by means of so long a series of Scriptures, he who is truly spiritual will interpret by pointing out, in regard to every one of the things which have been spoken, to what special point in the dispensation of the Lord it referred, and [by thus exhibiting] the entire system of the work of the Son of God, knowing always the same God, and always acknowledging the same Word of God, although He has [but] now been manifested to us; acknowledging also at all times the same Spirit of God, although He has been poured out upon us after a new fashion in these last times, [knowing that He descends] even from the creation of the world to its end upon the human race simply as such, from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. He therefore (i.e. the spiritual man) sifts and tries them all, but he himself is tried by no man: he neither blasphemes his Father, nor sets aside His dispensations, nor inveighs against the fathers, nor dishonours the prophets, by maintaining that they were [sent] from another God [than he worships], or again, that their prophecies were derived from different sources.

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

1. And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. "For," He remarks, "it has been said to them of old time. Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart." And again: "It has been said, Thou shalt not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment." And, "It hath been said. Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay." And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion's followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: "Unless your righteousness shall exceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven." For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these thing's as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command—namely, not only to abstain from things forbidden by the law, but even from longing after them—is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it.

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

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

Rom. ii. 17–20.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER XXVII. THE LAW, EVEN IN CORRECTING AND PUNISHING, AIMS AT THE GOOD OF MEN. · Original source

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

Rom. ii. 14, 16.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER XIX. THAT THE PHILOSOPHERS HAVE ATTAINED TO SOME PORTION OF TRUTH. · Original source

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

That is, as Harvey observes, the natural man, as described in Rom. ii. 27.

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

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

Rom. ii. 5.

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

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

Rom. ii. 4, 5, 7.

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

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

Rom. ii. 11.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK I. / CHAPTER VII. ON INCORPOREAL AND CORPOREAL BEINGS. · Original source

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

Cf. Rom. ii. 11.

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

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

Rom. ii. 13, 16.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER X. ON THE RESURRECTION, AND THE JUDGMENT, THE FIRE OF HELL, AND PUNISHMENTS. · Original source

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

Rom. ii. 4-10.

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

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

Rom. ii. 4, 5.

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

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

Rom. ii. 28.

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

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

Rom. ii. 25; Eph. ii. 11.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER IX. THOSE WHO TEACH OTHERS, OUGHT TO EXCEL IN VIRTUES. · Original source

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

Rom. ii. 29.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER XII. THE TRUE GNOSTIC IS BENEFICENT, CONTINENT, AND DESPISES WORLDLY THINGS. · Original source

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

Isa. xl. 10, lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XXII. THE TRUE GNOSTIC DOES GOOD, NOT FROM FEAR OF PUNISHMENT OR HOPE OF REWARD, BUT ONLY FOR THE SAKE OF GOOD ITSELF. · Original source

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

Rom. ii. 14.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER IX. THE CONNECTION OF THE CHRISTIAN VIRTUES. · Original source

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

Rom. ii. 4.

Editorial footnote · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK FIRST. / 8. Of the advantages and disadvantages which often indiscriminately accrue to good and wicked men. · Original source

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

Rom. ii. 15, 16.

Editorial footnote · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 26. Of the sacrifices offered to God by the saints, which are to be pleasing to Him, as in the primitive days and former years. · Original source

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

Rom. ii. 21.

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

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

Rom. ii. 1.

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

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

Rom. ii. 23.

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

Date uncertain | Augustine of Hippo

Then, with reference to those who are worthy not of cleansing but of damnation, He says, "And I will draw near to you to judgment, and I will be a swift witness against evil-doers and against adulterers;" and after enumerating other damnable crimes, He adds, "For I am the Lord your God, and I am not changed." It is as if He said, Though your fault has changed you for the worse, and my grace has changed you for the better, I am not changed. And he says that He Himself will be a witness, because in His judgment He needs no witnesses; and that He will be "swift," either because He is to come suddenly, and the judgment which seemed to lag shall be very swift by His unexpected arrival, or because He will convince the consciences of men directly and without any prolix harangue. "For," as it is written, "in the thoughts of the wicked His examination shall be conducted." And the apostle says, "The thoughts accusing or else excusing, in the day in which God shall judge the hidden things of men, according to my gospel in Jesus Christ." Thus, then, shall the Lord be a swift witness, when He shall suddenly bring back into the memory that which shall convince and punish the conscience.

Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 26. Of the sacrifices offered to God by the saints, which are to be pleasing to Him, as in the primitive days and former years. · Original source

Date uncertain | Augustine of Hippo

24. But we know that Dathan, Korah, and Abiram, who tried to usurp to themselves the right of sacrificing, contrary to the unity of the people of God, and also the sons of Aaron who offered strange fire upon the altar, did not escape punishment. Nor do we say that such offences remain unpunished, unless those guilty of them correct themselves, if the patience of God leading them to repentance give them time for correction.

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

Date uncertain | Augustine of Hippo

Chap. ix.—12. By this patience of Christian love he not only endured the difference of opinion manifested in all kindliness by his good colleagues on an obscure point, as he also himself received toleration, till, in process of time, when it so pleased God, what had always been a most wholesome custom was further confirmed by a declaration of the truth in a general Council, but he even put up with those who were manifestly bad, as was very well known to himself, who did not entertain a different view in consequence of the obscurity of the question, but acted contrary to their preaching in the evil practices of an abandoned life, as the apostle says of them, "Thou that preachest a man should not steal, dost thou steal?" For Cyprian says in his letter of such bishops of his own time, his own colleagues, and remaining in communion with him, "While they had brethren starving in the Church, they tried to amass large sums of money, they took possession of estates by fraudulent proceedings, they multiplied their gains by accumulated usuries." For here there is no obscure question. Scripture declares openly, "Neither thieves nor covetous shall inherit the kingdom of God;" and "He that putteth out his money to usury," and "No whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." He therefore certainly would not, without knowledge, have brought accusations of such covetousness, that men not only greedily treasured up their own goods, but also fraudulently appropriated the goods of others, or of idolatry existing in such enormity as he understands and proves it to exist; nor assuredly would he bear false witness against his fellow-bishops. And yet with the bowels of fatherly and motherly love he endured them, lest that, by rooting out the tares before their time, the wheat should also have been rooted up, imitating assuredly the Apostle Paul, who, with the same love towards the Church, endured those who were ill-disposed and envious towards him.

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

Date uncertain | Augustine of Hippo

Chap. xiv.—21. But we must not despair of the conversion of any man, whether situated within or without, so long as "the goodness of God leadeth him to repentance," and "visits their transgressions with the rod, and their iniquity with stripes." For in this way "He does not utterly take from them His loving-kindness," if they will themselves sometime "love their own soul, pleasing God." But as the good man "that shall endure to the end, the same shall be saved," so the bad man, whether within or without, who shall persevere in his wickedness to the end, shall not be saved. Nor do we say that "all, wheresoever and howsoever baptized, obtain the grace of baptism," if by the grace of baptism is understood the actual salvation which is conferred by the celebration of the sacrament; but many fail to obtain this salvation even within the Church, although it is clear that they possess the sacrament, which is holy in itself. Well, therefore, does the Lord warn us in the gospel that we should not company with ill-advisers, who walk under the pretence of Christ's name; but these are found both within and without, as, in fact, they do not proceed without unless they have first been ill-disposed within. And we know that the apostle said of the vessels placed in the great house, "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work." But in what manner each man ought to purge himself from these he shows a little above, saying, "Let every one that nameth the name of Christ depart from iniquity," that he may not in the last day, with the chaff, whether with that which has already been driven from the threshing-floor, or with that which is to be separated at the last, hear the command, "Depart from me, ye that work iniquity." Whence it appears, indeed, as Cyprian says, that "we are not at once to admit and adopt whatsoever is professed in the name of Christ, but only what is done in the truth of Christ." But it is not an action done in the truth of Christ that men should "seize on estates by fraudulent pretences, and increase their gains by accumulated usury," or that they should "renounce the world in word only;" and yet, that all this is done within the Church, Cyprian himself bears sufficient testimony.

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

Date uncertain | Clement of Alexandria

The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: “Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law.” For it is admitted that such is the power of the law, although those whose conduct is not according to the law, make a false pretence, as if they lived in the law. “Blessed is the man that hath found wisdom, and the mortal who has seen understanding; for out of its mouth,” manifestly Wisdom’s, “proceeds righteousness, and it bears law and mercy on its tongue.” For both the law and the gospel are the energy of one Lord, who is “the power and wisdom of God;” and the terror which the law begets is merciful and in order to salvation. “Let not alms, and faith, and truth fail thee, but hang them around thy neck.” In the same way as Paul, prophecy upbraids the people with not understanding the law. “Destruction and misery are in their ways, and the way of peace have they not known.” “There is no fear of God before their eyes.” “Professing themselves wise, they became fools.” “And we know that the law is good, if a man use it lawfully.” “Desiring to be teachers of the law, they understand,” says the apostle, “neither what they say, nor whereof they affirm.” “Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.”

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER XXVII. THE LAW, EVEN IN CORRECTING AND PUNISHING, AIMS AT THE GOOD OF MEN. · Original source

Date uncertain | Clement of Alexandria

For instance, the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, “accommodating himself to the Jews, became a Jew that he might gain all.” He, then, who submits to accommodate himself merely for the benefit of his neighbours, for the salvation of those for whose sake he accommodates himself, not partaking in any dissimulation through the peril impending over the just from those who envy them, such an one by no means acts with compulsion. But for the benefit of his neighbours alone, he will do things which would not have been done by him primarily, if he did not do them on their account. Such an one gives himself for the Church, for the disciples whom he has begotten in faith; for an example to those who are capable of receiving the supreme economy of the philanthropic and God-loving Instructor, for confirmation of the truth of his words, for the exercise of love to the Lord. Such an one is unenslaved by fear, true in word, enduring in labour, never willing to lie by uttered word, and in it always securing sinlessness; since falsehood, being spoken with a certain deceit, is not an inert word, but operates to mischief.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER IX. THOSE WHO TEACH OTHERS, OUGHT TO EXCEL IN VIRTUES. · Original source

Date uncertain | Clement of Alexandria

He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother. He considers, accordingly, the other’s pain his own grief; and if, by contributing from his own indigence in order to do good, he suffer any hardship, he does not fret at this, but augments his beneficence still more. For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the gospel in practice and contemplation. And, in truth, he wins his praise “not from men, but from God,” by the performance of what the Lord has taught.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VII. / CHAPTER XII. THE TRUE GNOSTIC IS BENEFICENT, CONTINENT, AND DESPISES WORLDLY THINGS. · Original source

Date uncertain | Clement of Alexandria

The man of understanding and perspicacity is, then, a Gnostic. And his business is not abstinence from what is evil (for this is a step to the highest perfection), or the doing of good out of fear. For it is written, “Whither shall I flee, and where shall I hide myself from Thy presence? If I ascend into heaven, Thou art there; if I go away to the uttermost parts of the sea, there is Thy right hand; if I go down into the depths, there is Thy Spirit.” Nor any more is he to do so from hope of promised recompense. For it is said, “Behold the Lord, and His reward is before His face, to give to every one according to his works; what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man what God hath prepared for them that love Him.” But only the doing of good out of love, and for the sake of its own excellence, is to be the Gnostic’s choice. Now, in the person of God it is said to the Lord, “Ask of me, and I will give the heathen for Thine inheritance;” teaching Him to ask a truly regal request—that is, the salvation of men without price, that we may inherit and possess the Lord. For, on the contrary, to desire knowledge about God for any practical purpose, that this may be done, or that may not be done, is not proper to the Gnostic; but the knowledge itself suffices as the reason for contemplation. For I will dare aver that it is not because he wishes to be saved that he, who devotes himself to knowledge for the sake of the divine science itself, chooses knowledge. For the exertion of the intellect by exercise is prolonged to a perpetual exertion. And the perpetual exertion of the intellect is the essence of an intelligent being, which results from an uninterrupted process of admixture, and remains eternal contemplation, a living substance. Could we, then, suppose any one proposing to the Gnostic whether he would choose the knowledge of God or everlasting salvation; and if these, which are entirely identical, were separable, he would without the least hesitation choose the knowledge of God, deeming that property of faith, which from love ascends to knowledge, desirable, for its own sake. This, then, is the perfect man’s first form of doing good, when it is done not for any advantage in what pertains to him, but because he judges it right to do good; and the energy being vigorously exerted in all things, in the very act becomes good; not, good in some things, and not good in others; but consisting in the habit of doing good, neither for glory, nor, as the philosophers say, for reputation, nor from reward either from men or God; but so as to pass life after the image and likeness of the Lord.

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XXII. THE TRUE GNOSTIC DOES GOOD, NOT FROM FEAR OF PUNISHMENT OR HOPE OF REWARD, BUT ONLY FOR THE SAKE OF GOOD ITSELF. · Original source

Date uncertain | Origen

4. I am of opinion, then, so far as appears to me, that the preceding discussion has sufficiently proved that it is neither from want of discrimination, nor from any accidental cause, either that the “principalities” hold their dominion, or the other orders of spirits have obtained their respective offices; but that they have received the steps of their rank on account of their merits, although it is not our privilege to know or inquire what those acts of theirs were, by which they earned a place in any particular order. It is sufficient only to know this much, in order to demonstrate the impartiality and righteousness of God, that, conformably with the declaration of the Apostle Paul, “there is no acceptance of persons with Him,” who rather disposes everything according to the deserts and moral progress of each individual. So, then, the angelic office does not exist except as a consequence of their desert; nor do “powers” exercise power except in virtue of their moral progress; nor do those which are called “seats,” i.e. the powers of judging and ruling, administer their powers unless by merit; nor do “dominions” rule undeservedly, for that great and distinguished order of rational creatures among celestial existences is arranged in a glorious variety of offices. And the same view is to be entertained of those opposing influences which have given themselves up to such places and offices, that they derive the property by which they are made “principalities,” or “powers,” or rulers of the darkness of the world, or spirits of wickedness, or malignant spirits, or unclean demons, not from their essential nature, nor from their being so created, but have obtained these degrees in evil in proportion to their conduct, and the progress which they made in wickedness. And that is a second order of rational creatures, who have devoted themselves to wickedness in so headlong a course, that they are unwilling rather than unable to recall themselves; the thirst for evil being already a passion, and imparting to them pleasure. But the third order of rational creatures is that of those who are judged fit by God to replenish the human race, i.e. the souls of men, assumed in consequence of their moral progress into the order of angels; of whom we see some assumed into the number: those, viz., who have been made the sons of God, or the children of the resurrection, or who have abandoned the darkness, and have loved the light, and have been made children of the light; or those who, proving victorious in every struggle, and being made men of peace, have been the sons of peace, and the sons of God; or those who, mortifying their members on the earth, and, rising above not only their corporeal nature, but even the uncertain and fragile movements of the soul itself, have united themselves to the Lord, being made altogether spiritual, that they may be for ever one spirit with Him, discerning along with Him each individual thing, until they arrive at a condition of perfect spirituality, and discern all things by their perfect illumination in all holiness through the word and wisdom of God, and are themselves altogether undistinguishable by any one.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK I. / CHAPTER VIII. ON THE ANGELS. · Original source

Date uncertain | Origen

11. But, to establish the point more clearly, it will not be superfluous to employ another illustration, as if, e.g., one were to say that it is the sun which hardens and liquefies, although liquefying and hardening are things of an opposite nature. Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness, but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have quitted Egypt at the same time with the Hebrews. With respect to the statement that the heart of Pharaoh was subdued by degrees, so that on one occasion he said, “Go not far away; ye shall go a three days’ journey, but leave your wives, and your children, and your cattle,” and as regards any other statements, according to which he appears to yield gradually to the signs and wonders, what else is shown, save that the power of the signs and miracles was making some impression on him, but not so much as it ought to have done? For if the hardening were of such a nature as many take it to be, he would not indeed have given way even in a few instances. But I think there is no absurdity in explaining the tropical or figurative nature of that language employed in speaking of “hardening,” according to common usage. For those masters who are remarkable for kindness to their slaves, are frequently accustomed to say to the latter, when, through much patience and indulgence on their part, they have become insolent and worthless: “It is I that have made you what you are; I have spoiled you; it is my endurance that has made you good for nothing: I am to blame for your perverse and wicked habits, because I do not have you immediately punished for every delinquency according to your deserts.” For we must first attend to the tropical or figurative meaning of the language, and so come to see the force of the expression, and not find fault with the word, whose inner meaning we do not ascertain. Finally, the Apostle Paul, evidently treating of such, says to him who remained in his sins: “Despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath on the day of wrath and revelation of the righteous judgment of God.” Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE LATIN. · Original source

Date uncertain | Origen

11. And as if the sun, uttering a voice, were to say, “I liquefy and dry up,” liquefaction and drying up being opposite things, he would not speak falsely as regards the point in question; wax being melted and mud being dried by the same heat; so the same operation, which was performed through the instrumentality of Moses, proved the hardness of Pharaoh on the one hand, the result of his wickedness, and the yielding of the mixed Egyptian multitude who took their departure with the Hebrews. And the brief statement that the heart of Pharaoh was softened, as it were, when he said, “But ye shall not go far: ye will go a three days’ journey, and leave your wives,” and anything else which he said, yielding little by little before the signs, proves that the wonders made some impression even upon him, but did not accomplish all [that they might]. Yet even this would not have happened, if that which is supposed by the many—the hardening of Pharaoh’s heart—had been produced by God Himself. And it is not absurd to soften down such expressions agreeably to common usage: for good masters often say to their slaves, when spoiled by their kindness and forbearance, “I have made you bad, and I am to blame for offences of such enormity.” For we must attend to the character and force of the phrase, and not argue sophistically, disregarding the meaning of the expression. Paul accordingly, having examined these points clearly, says to the sinner: “Or despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” Now, let what the apostle says to the sinner be addressed to Pharaoh, and then the announcements made to him will be understood to have been made with peculiar fitness, as to one who, according to his hardness and unrepentant heart, was treasuring up to himself wrath; seeing that his hardness would not have been proved nor made manifest unless miracles had been performed, and miracles, too, of such magnitude and importance.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source

Date uncertain | Origen

If I must now explain how the just man “slays his enemies,” and prevails everywhere, it is to be observed that, when he says, “Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah,” by “the land” he means the flesh whose lusts are at enmity with God; and by “the city of Jehovah” he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called “the wicked of the land,” and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the 137th Psalm: “O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones.” For “the little ones” of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul; and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who “dasheth the little ones against the stones;” and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were “Jews inwardly” all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God.

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

Date uncertain | Origen

But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage, “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” and also, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” For if he who transgresses the law dishonours God by his transgression, and he who treads under foot the word treads under foot the Son of God, it is evident that he who keeps the law honours God, and that the worshipper of God is he whose life is regulated by the principles and precepts of the divine word. Had Celsus known who they are who are God’s people, and that they alone are wise,—and who they are who are strangers to God, and that these are all the wicked who have no desire to give themselves to virtue,—he would have considered before he gave expression to the words, “How can he who honours any of those whom God acknowledges as His own be displeasing to God, to whom they all belong?”

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