Chapter 25
Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.
1. For thus it had behooved the sons of Abraham [to be], whom God has raised up to him from the stones, Matthew 3:9 and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ Ephesians 2:20 is the chief corner-stone" sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.
2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law. Genesis 38:28, etc. For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token on his hand. But after this had been done, and he had drawn back his hand, his brother Phares came forth the first; then, after him, Zara, upon whom was the scarlet line, [was born] the second: the Scripture clearly pointing out that people which possessed the scarlet sign, that is, faith in a state of circumcision, which was shown beforehand, indeed, in the patriarchs first; but after that withdrawn, that his brother might be born; and also, in like manner, him who was the elder, as being born in the second place, [him] who was distinguished by the scarlet token which was [fastened] on him, that is, the passion of the Just One, which was prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God.
3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, "In this is the saying true, that it is one 'people' who sows, but another who shall reap;" John 4:37 but it is one God who bestows things suitable upon both — seed to the sower, but bread for the reaper to eat. Just as it is one that plants, and another who waters, but one God who gives the increase. 1 Corinthians 3:7 For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, "Who will give me in the desert the last dwelling-place?" in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.
Chapter 26
The treasure hid in the Scriptures is Christ; the true exposition of the Scriptures is to be found in the Church alone.
1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, Matthew 13:44 that is, in this world (for "the field is the world" Matthew 13:38); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." Daniel 12:4, 7 But Jeremiah also says, "In the last days they shall understand these things." Jeremiah 23:20 For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever." Daniel 12:3 Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." Luke 24:26, 47 And the disciple will be perfected, and [rendered] like the householder, "who brings forth from his treasure things new and old." Matthew 13:52
2. Wherefore it is incumbent to obey the presbyters who are in the Church — those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God — namely, strange doctrines— shall be burned up by the fire from heaven, as were Nadab and Abiud. Leviticus 10:1-2 But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell (apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. Numbers 16:33 But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did. 1 Kings 14:10
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 you seed of Canaan, and not of Judah, beauty has deceived you, and lust perverted your heart. You that are waxen old in wicked days, now your sins which you have committed aforetime have come to light; for you have pronounced false judgments, and have been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord says, The innocent and the righteous shall you not slay." Of whom also did the Lord say: "But if the evil servant shall say in his heart, My lord delays 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 looks 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."
4. From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood (presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." Numbers 16:15 In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? Or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." 1 Samuel 12:3 And when the people had said to him, "You have not tyrannized, neither have you oppressed us, neither have you taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that you have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" 2 Corinthians 2:17 "We have injured no man, corrupted no man, circumvented no man." 2 Corinthians 7:2
5. Such presbyters does the Church nourish, of whom also the prophet says: "I will give your rulers in peace, and your bishops in righteousness." Isaiah 60:17 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 comes, shall find so doing." Matthew 24:45-46 Paul then, teaching us where one may find such, says, "God has placed in the Church, first, apostles; secondly, prophets; thirdly, teachers." 1 Corinthians 12:28 Where, therefore, the gifts of the Lord have been placed, there it behooves 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 prophets.
Chapter 27
The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He whom Christ preached; we should rather fear, lest the one and the same God who inflicted punishment on the ancients, should bring down heavier upon us.
1. As I have heard from a certain presbyter, who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him. As in the case of David, 1 Samuel 18 when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, "Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;" 2 Samuel 11:27 and Nathan the prophet is sent to him, pointing out to him his crime, in order that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ: "And [Nathan] said to him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe-lamb, which he possessed, and nourished up; and it had been with him and with his children together: it ate of his own bread, and drank of his cup, and was to him as a daughter. And there came a unto the rich man; and he spared to take of the flock of his own ewe-lambs, and from the herds of his own oxen, to entertain the ; but he took the ewe-lamb of the poor man, and set it before the man that had come unto him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord lives, the man that has done this thing shall surely die (filius mortis est): and he shall restore the lamb fourfold, because he has done this thing, and because he had no pity for the poor man. And Nathan said to him, You are the man who has done this." 2 Samuel 12:1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God's benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, "I have sinned against the Lord;" and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spoke three thousand parables about the Lord's advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens cannot contain, really dwell with men upon the earth?" 1 Kings 8:27 And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him. 1 Kings 4:34 The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him: 1 Kings 10:1 she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spoke thus concerning him: "And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father." 1 Kings 11:1 The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord.
2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him. 1 Peter 3:19-20. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to His dispensations, the righteous men, the prophets, and the patriarchs, to whom He remitted sins in the same way as He did to us, which sins we should not lay to their charge, if we would not despise the grace of God. For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For "all men come short of the glory of God," and are not justified of themselves, but by the advent of the Lord, — they who earnestly direct their eyes towards His light. And it is for our instruction that their actions have been committed to writing, that we might know, in the first place, that our God and theirs is one, and that sins do not please Him although committed by men of renown; and in the second place, that we should keep from wickedness. For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again on behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. And therefore it was that Paul said, "For if [God] spared not the natural branches, [take heed] lest He also spare not you, who, when you were a wild olive tree, were grafted into the fatness of the olive tree, and were made a partaker of its fatness."
3. You will notice, too, that the transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to the Corinthians, when he says, "Brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to the intent that we should not lust after evil things, as they also lusted; neither be idolaters, as were some of them, as it is written: Exodus 32:6 The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world (sæculorum) has come. Wherefore let him that thinks he stands, take heed lest he fall." 1 Corinthians 10:1, etc.
4. Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing; all these men are found to be unlearned and presumptuous, nay, even destitute of common sense, who, because of the transgressions of them of old time, and because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, "many are called, but few are chosen." Matthew 20:16 As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; Matthew 25:41 and the apostle says, "Do you not know that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." 1 Corinthians 6:9-10 And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, "And such indeed were you; but you are washed, but you are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God." And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner. Matthew 18:8-9 And we have the precept: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one go not to eat." 1 Corinthians 5:11 And again does the apostle say, "Let no man deceive you with vain words; for because of these things comes the wrath of God upon the sons of mistrust. Be not therefore partakers with them." Ephesians 5:6-7 And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leavens the whole lump." 1 Corinthians 5:6 And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." Romans 1:18 And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." Luke 18:7-8 So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him." 2 Thessalonians 1:6-10
Chapter 28
Those persons prove themselves senseless who exaggerate the mercy of Christ, but are silent as to the judgment, and look only at the more abundant grace of the New Testament; but, forgetful of the greater degree of perfection which it demands from us, they endeavour to show that there is another God beyond Him who created the world.
1. Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, "But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth" ), entails a heavier punishment on those who incur it — the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, Matthew 26:24 and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples. Matthew 10:15
2. For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, "Depart from me, you cursed, into everlasting fire," Matthew 25:41 these shall be damned for ever; and to whomsoever He shall say, "Come, you blessed of my Father, inherit the kingdom prepared for you for eternity," Matthew 25:34 these do receive the kingdom for ever, and make constant advance in it; since there is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word.
3. For the self-same heretics already mentioned by us have fallen away from themselves, by accusing the Lord, in whom they say that they believe. For those points to which they call attention with regard to the God who then awarded temporal punishments to the unbelieving, and smote the Egyptians, while He saved those that were obedient; these same [facts, I say,] shall nevertheless repeat themselves in the Lord, who judges for eternity those whom He does judge, and lets go free for eternity those whom He does let go free: and He shall [thus] be discovered, according to the language used by these men, as having been the cause of their most heinous sin to those who laid hands upon Him, and pierced Him. For if He had not so come, it follows that these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. To those, therefore, who assail us, and say, If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given — Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved. For as they were saved by means of the blindness of the Egyptians, so are we, too, by that of the Jews; if, indeed, the death of the Lord is the condemnation of those who fastened Him to the cross, and who did not believe His advent, but the salvation of those who believe in Him. For the apostle does also say in the Second [Epistle] to the Corinthians: "For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life." 2 Corinthians 2:15-16 To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, Numbers 14:30 and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children?" 1 Corinthians 14:20
Chapter 29
Refutation of the arguments of the Marcionites, who attempted to show that God was the author of sin, because He blinded Pharaoh and his servants.
1. "But," say they, "God hardened the heart of Pharaoh and of his servants." Exodus 9:35 Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, "Why do You speak unto them in parables?"— "Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that you see; and your ears, which hear what you hear." Matthew 13:11-16; Isaiah 6:10 For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: "In whom the this world has blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]." 2 Corinthians 4:4 And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient." Romans 1:28 Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: "And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity." 2 Thessalonians 2:11
2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spoke to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand." Exodus 3:19 And for the reason that the Lord spoke in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh's heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these [Israelites] was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes (sed naturaliter sic se habere).
Chapter 30
Refutation of another argument adduced by the Marcionites, that God directed the Hebrews to spoil the Egyptians.
1. Those, again, who cavil and find fault because the people did, by God's command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians, and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith in which we have been established, and by which we have been brought forth from among the number of the Gentiles. For in some cases there follows us a small, and in others a large amount of property, which we have acquired from the mammon of unrighteousness. For from what source do we derive the houses in which we dwell, the garments in which we are clothed, the vessels which we use, and everything else ministering to our every-day life, unless it be from those things which, when we were Gentiles, we acquired by avarice, or received them from our heathen parents, relations, or friends who unrighteously obtained them?— not to mention that even now we acquire such things when we are in the faith. For who is there that sells, and does not wish to make a profit from him who buys? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a trade, and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the royal palace, do they not derive the utensils they employ from the property which belongs to Cæsar; and to those who have not, does not each one of these [Christians] give according to his ability? The Egyptians were debtors to the [Jewish] people, not alone as to property, but as their very lives, because of the kindness of the patriarch Joseph in former times; but in what way are the heathen debtors to us, from whom we receive both gain and profit? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the faith.
2. Up to that time the people served the Egyptians in the most abject slavery, as says the Scripture: "And the Egyptians exercised their power rigorously upon the children of Israel; and they made life bitter to them by severe labours, in mortar and in brick, and in all manner of service in the field which they did, by all the works in which they oppressed them with rigour." Exodus 1:13-14 And with immense labour they built for them fenced cities, increasing the substance of these men throughout a long course of years, and by means of every species of slavery; while these [masters] were not only ungrateful towards them, but had in contemplation their utter annihilation. In what way, then, did [the Israelites] act unjustly, if out of many things they took a few, they who might have possessed much property had they not served them, and might have gone forth wealthy, while, in fact, by receiving only a very insignificant recompense for their heavy servitude, they went away poor? It is just as if any free man, being forcibly carried away by another, and serving him for many years, and increasing his substance, should be thought, when he ultimately obtains some support, to possess some small portion of his [master's] property, but should in reality depart, having obtained only a little as the result of his own great labours, and out of vast possessions which have been acquired, and this should be made by any one a subject of accusation against him, as if he had not acted properly. He (the accuser) will rather appear as an unjust judge against him who had been forcibly carried away into slavery. Of this kind, then, are these men also, who charge the people with blame, because they appropriated a few things out of many, but who bring no charge against those who did not render them the recompense due to their fathers' services; nay, but even reducing them to the most irksome slavery, obtained the highest profit from them. And [these objectors] allege that [the Israelites] acted dishonestly, because, forsooth, they took away for the recompense of their labours, as I have observed, unstamped gold and silver in a few vessels; while they say that they themselves (for let truth be spoken, although to some it may seem ridiculous) do act honestly, when they carry away in their girdles from the labours of others, coined gold, and silver, and brass, with Cæsar's inscription and image upon it.
3. If, however, a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will. Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: "You hypocrite, first cast the beam out of your eye, and then shall you see clearly to pull out the mote out of your brother's eye." Matthew 7:5 For if he who lays these things to your charge, and glories in his own wisdom, has been separated from the company of the Gentiles, and possesses nothing [derived from] other people's goods, but is literally naked, and barefoot, and dwells homeless among the mountains, as any of those animals do which feed on grass, he will stand excused [in using such language], as being ignorant of the necessities of our mode of life. But if he do partake of what, in the opinion of men, is the property of others, and if [at the same time] he runs down their type, he proves himself most unjust, turning this kind of accusation against himself. For he will be found carrying about property not belonging to him, and coveting goods which are not his. And therefore has the Lord said: "Judge not, that you be not judged: for with what judgment you shall judge, you shall be judged." Matthew 7:1-2 [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that has two coats, let him impart to him that has none; and he that has meat, let him do likewise." Luke 3:11 And, "For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink; I was naked and you clothed Me." Matthew 25:35-36 And, "When you do your alms, let not your left hand know what your right hand does." Matthew 6:3 And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, "from strange hands," not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends of the mammon of unrighteousness, that they, when you shall be put to flight, may receive you into eternal tabernacles." Luke 16:9 For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage.
4. As a matter of course, therefore, these things were done beforehand in a type, and from them was the tabernacle of God constructed; those persons justly receiving them, as I have shown, while we were pointed out beforehand in them — [we] who should afterwards serve God by the things of others. For the whole exodus of the people out of Egypt, which took place under divine guidance, was a type and image of the exodus of the Church which should take place from among the Gentiles; and for this cause He leads it out at last from this world into His own inheritance, which Moses the servant of God did not [bestow], but which Jesus the Son of God shall give for an inheritance. And if any one will devote a close attention to those things which are stated by the prophets with regard to the [time of the] end, and those which John the disciple of the Lord saw in the Apocalypse, he will find that the nations [are to] receive the same plagues universally, as Egypt then did particularly.
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