1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, “And God formed man, taking clay of the earth, and breathed into his face the breath of life.” 4063
It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom,
2. Truly, then, the Scripture declared, which says, “First 4065 of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence:” He who contains all things, and is Himself contained by no one. Rightly also has Malachi said among the prophets: “Is it not one God who hath established us? Have we not all one Father?” 4066 In accordance with this, too, does the apostle say, “There is one God, the Father, who is above all, and in us all.” 4067 Likewise does the Lord also say: “All things are delivered to Me by My Father;” 4068 manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own. But in all things [it is implied that] nothing has been kept back [from Him], and for this reason the same person is the Judge of the living and the dead; “having the key of David: He shall open, and no man shall shut: He shall shut, and no man shall open.” 4069 For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when “the Word was made flesh;” that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, “who did no sin, neither was there found guile in His mouth;” 4070 and that He might have the pre-eminence over those things which are under the earth, He Himself being made “the first-begotten of the dead;” 4071 and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.
3. I have also largely demonstrated, that the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation, He declares by Solomon: “God by Wisdom founded the earth, and by understanding hath He established the heaven. By His knowledge the depths burst forth, and the clouds dropped down the dew.” 4072 And again: “The Lord created me the beginning of His ways in His work: He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth; before the mountains were made strong, and before all the hills, He brought me forth.” 4073 And again: “When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men.” 4074
4. There is therefore one God, who by the Word and Wisdom created and arranged all things; but this is the Creator (Demiurge) who has granted this world to the human race, and who, as regards His greatness, is indeed unknown to all who have been made by Him (for no man has searched out His height, either among the ancients who have gone to their rest, or any of those who are now alive); but as regards His love, He is always known through Him by whose means He ordained all things. Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, 4075 in order that man, having embraced the Spirit of God, might pass into the glory of the Father.
5. These things did the prophets set forth in a prophetical manner; but they did not, as some allege, [proclaim] that He who was seen by the prophets was a different [God], the Father of
6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, “We shall see in that day that God will talk to man, and he shall live.” 4081 For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man’s salvation being accomplished. As He also declares through Hosea the prophet: “I,” He says, “have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets.” 4082 But the apostle expounded this very passage, when he said, “Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.” 4083 But as He who worketh all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: “No man hath seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him].” 4084
7. Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should
8. Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through the good pleasure of the Holy Spirit, should see [God], it necessarily behoved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplined beforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God. For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, “I have seen with mine eyes the King, the Lord of hosts,” 4085 pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. 4086 Moreover, [with regard to] the other arrangements concerning the summing up that He should make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically by means of [outward] action, seeing visibly those things which were to be seen; heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire 4087 (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.” 4088
9. And the Word spake to Moses, appearing before him, “just as any one might speak to his friend.” 4089 But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.” 4090 Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates, 4091 He thus making good in the end the ancient promise.
10. The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: “Thou shalt go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice” (vox auræ tenuis). 4092
For by such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner; and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. 4093
The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets
11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, “No man hath seen God at any time.” 4096
But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father’s brightness, and explained His purposes (as also the Lord said: “The only-begotten God, 4097
which is in the bosom of the Father, He hath declared [Him];” and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misaël, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: “And the appearance of the fourth,” it is said, “was like to the Son of God.” 4098
At another time [He is represented as] “a stone cut out of the mountain without hands,” 4099
and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.” 4100
John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: “I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like unto the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength.” 4101
For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, “I fell at his feet as dead;” 4102
that what was written might come to pass: “No man sees God, and shall live” 4103
), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: “I am the first and the last, and He who liveth, and was dead, and behold I am alive for evermore, and have the keys of death and of hell.” And after these things, seeing the same Lord in a second vision, he says: “For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth.” 4104
And again, he says, speaking of this very same Lamb: “And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness doth He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knoweth but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goeth a sharp sword, that with it He may smite the nations; and He shall
12. However, it was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that He was beheld by the prophets, in order that through them He might prefigure and show forth future events beforehand. For this reason did Hosea the prophet take “a wife of whoredoms,” prophesying by means of the action, “that in committing fornication the earth should fornicate from the Lord,” 4106 that is, the men who are upon the earth; and from men of this stamp it will be God’s good pleasure to take out 4107 a Church which shall be sanctified by fellowship with His Son, just as that woman was sanctified by intercourse with the prophet. And for this reason, Paul declares that the “unbelieving wife is sanctified by the believing husband.” 4108 Then again, the prophet names his children, “Not having obtained mercy,” and “Not a people,” 4109 in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.” 4110 That which had been done typically through his actions by the prophet, the apostle proves to have been done truly by Christ in the Church. Thus, too, did Moses also take to wife an Ethiopian woman, whom he thus made an Israelitish one, showing by anticipation that the wild olive tree is grafted into the cultivated olive, and made to partake of its fatness. For as He who was born Christ according to the flesh, had indeed to be sought after by the people in order to be slain, but was to be set free in Egypt, that is, among the Gentiles, to sanctify those who were there in a state of infancy, from whom also He perfected His Church in that place (for Egypt was Gentile from the beginning, as was Ethiopia also); for this reason, by means of the marriage of Moses, was shown forth the marriage of the Word; 4111 and by means of the Ethiopian bride, the Church taken from among the Gentiles was made manifest; and those who do detract from, accuse, and deride it, shall not be pure. For they shall be full of leprosy, and expelled from the camp of the righteous. Thus also did Rahab the harlot, while condemning herself, inasmuch as she was a Gentile, guilty of all sins, nevertheless receive the three spies, 4112 who were spying out all the land, and hid them at her home; [which three were] doubtless [a type of] the Father and the Son, together with the Holy Spirit. And when the entire city in which she lived fell to ruins at the sounding of the seven trumpets, Rahab the harlot was preserved, when all was over [in ultimis], together with all her house, through faith of the scarlet sign; as the Lord also declared to those who did not receive His advent,—the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt,—when He said, “The publicans and the harlots go into the kingdom of heaven before you.” 4113
This quotation is taken from the Shepherd of Hermas, book ii. sim. 1.
488:4066 488:4067 488:4068 488:4069 488:4070 488:4071 488:4072Prov. 3:19, 20.
488:4073Prov. viii. 22-25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John’s Gospel.]
488:4074 488:4075 489:4076 489:4077 489:4078 489:4079Some read “in filium” instead of “in filio,” as above.
489:4080A part of the original Greek text is preserved here, and has been followed, as it makes the better sense.
489:4081 489:4082 489:4083 489:4084 490:4085 490:4086 490:4087 490:4088Exod. 34:6, 7.
490:4089 490:4090 490:4091Matt. xvii. 3, etc.
490:4092 490:4093 491:4094 491:4095 491:4096 491:4097“This text, as quoted a short time ago, indicated ‘the only-begotten Son;’ but the agreement of the Syriac version induces the belief that the present reading was that expressed by Irenæus, and that the previous quotation has been corrected to suit the Vulgate. The former reading, however, occurs in book iii. c. xi. 5.”— Harvey.
491:4098 491:4099 491:4100 491:4101 491:4102 491:4103 491:4104 492:4105 492:4106 492:4107 492:41081 Cor. vii. 14. [But Hosea himself says (Hos. xii. 10), “I have used similitudes;” and this history may be fairly referred to prophetic vision. Dr. Pusey, in his Minor Prophets, in loc., argues against this view, however; and his reasons deserve consideration.]
492:4109 492:4110 492:4111The text is here uncertain; and while the general meaning of the sentence is plain, its syntax is confused and obscure.
492:4112Irenæus seems here to have written “three” for “two” from a lapse of memory.
492:4113
