Irenæus

Footnotes

Introductory Note to Irenæus Against Heresies

^[3848] In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.”

^[3849] John xi. 25.

^[3850] Ps. xlv. 16.

^[3851] John viii. 56.

^[3852] Rom. iv. 3.

^[3853] Phil. ii. 15.

^[3854] Gen. xxii. 6.

^[3855] John viii. 56.

^[3856] Gen. xiv. 22.

Chapter VI.—Explanation of the words of Christ, “No man knoweth the Father, but the Son,” etc.; which words the heretics misinterpret. Proof that, by the Father revealing the Son, and by the Son being revealed, the Father was never unknown.

^[3857] Matt. xi. 27; Luke x. 22.

^[3858] Not now to be found in Mark’s Gospel.

^[3859] Photius, 125, makes mention of Justin Martyr’s work, λόγοι κατὰ Μαρκίωνος. See also Eusebius’s Ecclesiastical History, book iv. c. 18, where this passage of Irenæus is quoted. [The vast importance of Justin’s startling remark is that it hinges on the words of Christ Himself, concerning His antecedents and notes as set forth in the Scriptures, St. John v. 30-39.]

^[3860] [A most emphatic and pregnant text which Irenæus here expounds with great beauty. The reference (St. Matt. xi. 27) seems to have been inadvertently omitted in this place where the repetition is desirable.]

^[3861] The ordinary text reads cognoscunt, i.e., do know; but Harvey thinks it should be the future—cognoscent.

^[3862] Mark i. 24.

^[3863] Matt. iv. 3; Luke iv. 3.

^[3864] Singula, which with Massuet we here understand in the sense of singularia.

^[3865] Some, instead of significantibus, read signantibus, “stamping it as true.”

^[3866] Matt. xi. 27;Luke x. 22. Harvey observes here, that “it is remarkable that this text, having been correctly quoted a short time previously in accordance with the received Greek text, ᾧ ἐὰν βούλητας ὁ υἱὸς ἀποκαλύψαι, the translator now not only uses the single verb revelaverit, but says pointedly that it was so written by the venerable author.” It is probable, therefore, that the previous passage has been made to harmonize with the received text by a later hand; with which, however, the Syriac form agrees.

Chapter VII.—Recapitulation of the foregoing argument, showing that Abraham, through the revelation of the Word, knew the Father, and the coming of the Son of God. For this cause, he rejoiced to see the day of Christ, when the promises made to him should be fulfilled. The fruit of this rejoicing has flowed to posterity, viz., to those who are partakers in the faith of Abraham, but not to the Jews who reject the Word of God.

^[3867] Gen. xvii. 17.

^[3868] The text has oculorum, probably by mistake for populorum.

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