Irenæus

Footnotes

Introductory Note to Irenæus Against Heresies

^[3116] This clause is probably an interpolation by the translator.

^[3118] “Cœlet Demiurgo,” such is the reading in all the mss. and editions. Harvey, however, proposes to read “celet Demiurgum;” but the change which he suggests, besides being without authority, does not clear away the obscurity which hangs upon the sentence.

^[3119] Comp. Pindar, Olymp., i. 38, etc.

^[3120] “Compuncti” supposed to correspond to κεκαυτηριασμένοι: see 1 Tim. iv. 2. The whole passage is difficult and obscure.

Chapter XXII.—The thirty Æons are not typified by the fact that Christ was baptized in His thirtieth year: He did not suffer in the twelfth month after His baptism, but was more than fifty years old when He died.

^[3121] Harvey wishes, without any authority, to substitute “tacitus” for “tacitos,” but there is no necessity for alteration. Irenæus is here playing upon the word, according to a practice in which he delights, and quietly scoffs at the Sige (Silence) of the heretics by styling those Æons silent who were derived from her.

^[3122] Isa. lxi. 2.

^[3123] Matt. v. 45.

^[3124] Isa. v. 12.

^[3125] Rom. viii. 36.

^[3126] John ii. 23.

^[3127] John iv. 50.

^[3128] John v. 1, etc. It is well known that, to fix what is meant by the ἑορτή, referred to in this passage of St. John, is one of the most difficult points in New Testament criticism. Some modern scholars think that the feast of Purim is intended by the Evangelist; but, upon the whole, the current of opinion that has always prevailed in the Church has been in favour of the statement here made by Irenæus. Christ would therefore be present at four passovers after His baptism: (1) John ii. 13; (2) John v. 1; (3) John vi. 4; (4) John xiii. 1.

^[3129] John vi. 1, etc.

^[3130] John xi. 54, John xii. 1.

^[3131] Or, “teacher,” magistri.

^[3132] Harvey strangely remarks here, that “the reading audiret, followed by Massuet, makes no sense.” He gives audiretur in his text, but proposes to read ordiretur. The passage may, however, be translated as above, without departing from the Benedictine reading audiret.

^[3133] “Neque solvens suam legem in se humani generis.” Massuet would expunge “suam;” but, as Harvey well observes, “it has a peculiar significance, nor abrogating his own law.”

^[3134] “Renascuntur in Deum.” The reference in these words is doubtless to baptism, as clearly appears from comparing book iii. 17, 1.

^[3135] It has been remarked by Wall and others, that we have here the statement of a valuable fact as to the baptism of infants in the primitive Church.

^[3136] Col. i. 18.

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