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Irenæus

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Introductory Note to Irenæus Against Heresies

[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.

[3869] Luke ii. 29, etc.

[3870] Luke ii. 8.

[3871] Luke i. 46.

[3872] Gen. xv. 5.

[3873] Matt. iii. 9.

[3874] Rom. iv. 12; Gal. iv. 28.

[3875] Matt. v. 14.

[3876] John xiv. 6, 7.

[3877] Gen. xviii. 1.

[3878] Ex. iii. 7, 8.

[3879] Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son.

[3880] Matt. xi. 27;Luke x. 22.

Chapter VIII.—Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the law when He healed on the Sabbath-day.

 

 

 

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