Book IV.

Of True Wisdom and Religion.

Chap. I. – Of the Former Religion of Men, and How Error Was Spread Over Every Age, and of The Seven Wise Men of Greece.

When I reflect, O Emperor Constantine, and often revolve in my mind the original condition of men, it is accustomed to appear alike wonderful and unworthy that, by the folly of one age embracing various superstitions, and believing in the existence of many gods, they suddenly arrived at such ignorance of themselves, that the truth being taken away from their eyes, the religion of the true God was not observed, nor the condition of human nature, since men did not seek the chief good in heaven, but on earth. And on this account assuredly the happiness of the ancient ages was changed. For, having left God, the parent and founder of all things, men began to worship the senseless works1 of their own hands. And what were the effects of this corruption, or what evils it introduced, the subject itself sufficiently declares. For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen,2 or touched, or comprehended, and from the virtues which are in agreement with that good, and which are equally immortal, gliding down to these corrupt and frail gods, and devoting themselves to those things by which the body only is adorned, and nourished, and delighted, they sought eternal death for themselves, together with their gods and goods relating to the body, because all bodies are subject to death. Superstitions of this kind, therefore, were followed by injustice and impiety, as must necessarily be the case. For men ceased to raise their countenances to the heaven; but, their minds being depressed downwards, clung to goods of the earth, as they did to earth-born superstitions. There followed the disagreement of mankind, and fraud, and all wickedness; because, despising eternal and incorruptible goods, which alone ought to be desired by man, they rather chose temporal and short-lived things, and greater trust was placed by men in evil, inasmuch as they preferred vice to virtue, because it had presented itself as nearer at hand.3

Thus human life, which in former ages had been occupied with the clearest light, was overspread with gloom and darkness; and in conformity with this depravity, when wisdom was taken away, then at length men began to claim for themselves the name of wise. For at the time when all were wise, no one was called by that name. And would that this name, once common to all the class, though reduced to a few, still retained its power! For those few might perhaps be able, either by talent, or by authority, or by continual exhortations, to free the people from vices and errors. But so entirely had wisdom died out, that it is evident, from the very arrogance of the name, that no one of those who were so called was really wise. And yet, before the discovery of this philosophy, as it is termed, there are said to have been seven,4 who, because they ventured to inquire into and discuss natural subjects, deserved to be esteemed and called wise men.

O wretched and calamitous age, in which through the whole world there were only seven who were called by the name of men, for no one can justly be called a man unless he is wise! But if all the others besides themselves were foolish, even they themselves were not wise, because no one can be truly wise in the judgment of the foolish. So far were they removed from wisdom, that not even afterwards, when learning increased, and many and great intellects were always intent upon this very subject, could the truth be perceived and ascertained. For, after the renown of those seven wise men, it is incredible with how great a desire of inquiring into the truth all Greece was inflamed. And first of all, they thought5 the very name of wisdom arrogant, and did not call themselves wise men, but desirous of wisdom. By which deed they both condemned those who had rashly arrogated to themselves the name of wise men, of error and folly, and themselves also of ignorance, which indeed they did not deny. For wherever the nature of the subject had, as it were, laid its hands upon their minds, so that they were unable to give any account, they were accustomed to testify that, they knew nothing, and discerned nothing. Wherefore they are found to be much wiser, who in some degree saw themselves, than those who had believed that they were wise.

Chap. II. – Where Wisdom Is to Be Found; Why Pythagoras and Plato Did Not Approach the Jews.

Wherefore, if they were not wise who were so called, nor those of later times, who did not hesitate to confess their want of wisdom, what remains but that wisdom is to be sought elsewhere, since it has not been found where it was sought. But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly (See 1Co_1:20-22) appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view.6 Whence I am accustomed to wonder that, when Pythagoras, and after him Plato, inflamed with the love of searching out the truth, had penetrated as far as to the Egyptians, and Magi, and Persians, that they might become acquainted with their religious rites and institutions (for they suspected that wisdom was concerned with religion), they did not approach the Jews only, in whose possession alone it then was, and to whom they might have gone more easily. But I think that they were turned away from them by divine providence, that they might not know the truth, because it was not yet permitted for the religion of the true God and righteousness to become known to men of other nations.7 For God had determined, as the last time drew near,8 to send from heaven a great leader,9 who should reveal to foreign nations that which was taken away from a perfidious (Mat_21:1-46) and ungrateful people. And I will endeavour to discuss the subject in this book, if I shall first have shown that wisdom is so closely united with religion, that the one cannot be separated from the other.

Chap. III. – Wisdom and Religion Cannot Be Separated: The Lord of Nature Must Necessarily Be the Father of Every One.

The worship of the gods, as I have taught in the former book, does not imply wisdom; not only because it gives up man, who is a divine animal, to earthly and frail things, but because nothing is fixed in it which may avail for the cultivation of the character and the framing of the life; nor does it contain any investigation of the truth, but only the rite of worship, which does not consist in the service of the mind, but in the employment of the body. And therefore that is not to be deemed true religion, because it instructs and improves men by no precepts of righteousness and virtue. Thus philosophy, inasmuch as it does not possess true religion, that is, the highest piety, is not true wisdom. For if the divinity which governs this world supports mankind with incredible beneficence, and cherishes it as with paternal indulgence, wishes truly that gratitude should be paid, and honour given to itself, man cannot preserve his piety if he shall prove ungrateful for the heavenly benefits; and this is certainly not the part of a wise man. Since, therefore, as I have said, philosophy and the religious system of the gods are separated, and far removed from each other; seeing that some are professors of wisdom, through whom it is manifest that there is no approach to the gods, and that others are priests of religion, through whom wisdom is not learned; it is manifest that the one is not true wisdom, and that the other is not true religion. Therefore philosophy was not able to conceive the truth, nor was the religious system of the gods able to give an account of itself, since it is without it. But where wisdom is joined by an inseparable connection with religion, both must necessarily be true; because in our worship we ought to be wise, that is, to know the proper object and mode of worship, and in our wisdom to worship, that is, to complete our knowledge by deed and action.

Where, then, is wisdom joined with religion? There, indeed, where the one God is worshipped, where life and every action is referred to one source, and to one supreme authority: in short, the teachers of wisdom are the same, who are also the priests of God.10 Nor, however, let it affect any one, because it often has happened, and may happen, that some philosopher may undertake a priesthood of the gods; and when this happens, philosophy is not, however, joined with religion; but philosophy will both be unemployed amidst sacred rites, and religion will be unemployed when philosophy shall be treated of. For that system of religious rites is dumb, not only because it relates to gods who are dumb, but also because its observance is by the hand and the fingers, not by the heart and tongue, as is the case with ours, which is true. Therefore religion is contained in wisdom, and wisdom in religion. The one, then, cannot be separated from the other; because wisdom is nothing else but the worship of the true God with just and pious adoration. But that the worship of many gods is not in accordance with nature, may be inferred and conceived even by this argument: that every god who is worshipped by man must, amidst the solemn rites and prayers, be invoked as father, not only for the sake of honour, but also of reason; because he is both more ancient than man, and because he affords life, safety, and sustenance, as a father does. Therefore Jupiter is called father by those who pray to him, as is Saturnus, and Janus, and Liber, and the rest in order; which Lucilius11 laughs at in the council of the gods: “So that there is none of us who is not called excellent father of the gods; so that father Neptunus, Liber, father Saturnus, Mars, Janus, father Quirinus, are called after one name.” But if nature does not permit that one man should have many fathers (for he is produced from one only), therefore the worship of many gods is contrary to nature, and contrary to piety. 

One only, therefore, is to be worshipped, who can truly be called Father. He also must of necessity be Lord, because as He has power to indulge, so also has He power to restrain. He is to be called Father on this account, because He bestows upon us many and great things; and Lord on this account, because He has the greatest power of chastising and punishing. But that He who is Father is also Lord, is shown even by reference to civil law.12 For who will be able to bring up sons, unless he has the power of a lord over them? Nor without reason is he called father of a household,13 although he only has sons: for it is plain that the name of father embraces also slaves, because “household” follows; and the name of “household” comprises also sons, because the name of “father” precedes: from which it is evident, that the same person is both father of his slaves14 and lord of his sons. Lastly, the son is set at liberty as if he were a slave; and the liberated slave receives the name15 of his patron, as if he were a son. But if a man is named father of a household, that it may appear that he is possessed of a double power, because as a father he ought to indulge, and as a lord to restrain, it follows that he who is a son is also a slave, and that he who is a father is also a lord. As, therefore, by the necessity of nature, there cannot be more than one father, so there can only be one lord. For what will the slave do if many lords16 shall give commands at variance with each other? Therefore the worship of many gods is contrary to reason and to nature, since there cannot be many fathers or lords; but it is necessary to consider the gods both as fathers and lords.

Therefore the truth cannot be held where the same man is subject to many fathers and lords, where the mind, drawn in different directions to many objects, wanders to and fro, hither and thither. Nor can religion have any firmness, when it is without a fixed and settled dwelling-place. Therefore there can be no true worship of many gods; just as that cannot be called matrimony, in which one woman has many husbands, but she will either be called a harlot or an adulteress. For when a woman is destitute of modesty, chastity, and fidelity, she must of necessity be without virtue. Thus also the religious system of the gods is unchaste and unholy, because it is destitute of faith, for that unsettled and uncertain honour has no source or origin.

Chap. IV. – Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.

By these things it is evident how closely connected are wisdom and religion. Wisdom relates to sons, and this relation requires love; religion to servants, and this relation requires fear. For as the former are bound to love and honour their father, so are the latter bound to respect and venerate their lord. But with respect to God, who is one only, inasmuch as He sustains the twofold character both of Father and Lord, we are bound both to love Him, inasmuch as we are sons, and to fear Him, inasmuch as we are servants.17 Religion, therefore, cannot be divided from wisdom, nor can wisdom be separated from religion; because it is the same God, who ought to be understood, which is the part of wisdom, and to be honoured, which is the part of religion. But wisdom precedes, religion follows; for the knowledge of God comes first, His worship is the result of knowledge. Thus in the two names there is but one meaning, though it seems to be different in each case. For the one is concerned with the understanding, the other with action. But, however, they resemble two streams flowing from one fountain. But the fountain of wisdom and religion is God; and if these two streams shall turn aside from Him, they must be dried up: for they who are ignorant of Him cannot be wise or religious.

Thus it comes to pass that philosophers, and those who worship many gods, either resemble disinherited sons or runaway slaves, because the one do not seek their father, nor the other their master. And as they who are disinherited do not attain to the inheritance of their father, nor runaway slaves impunity, so neither will philosophers receive immortality, which is the inheritance of the heavenly kingdom, that is, the chief good, which they especially seek; nor will the worshippers of gods escape the penalty of everlasting death, which is the punishment of the true Master against those who are deserters18 of His majesty and name. But that God is Father and also Lord was unknown to both, to the worshippers of the gods as well as to the professors of wisdom themselves: inasmuch as they either thought that nothing at all was to be worshipped; or they approved of false religions or, although they understood the strength and power of the Supreme God (as Plato, who says that there is one God, Creator of the world, and Marcus Tullius, who acknowledges that man has been produced by the Supreme God in an excellent condition), nevertheless they did not render the worship due to Him as to the supreme Father, which was their befitting and necessary duty. But that the gods cannot be fathers or lords, is declared not only by their multitude, as I have shown above,19 but also by reason: because it is not reported that man was made by gods, nor is it found that the gods themselves preceded the origin of man, since it appears that there were men on the earth before the birth of Vulcan, and Liber, and Apollo, and Jupiter himself. But the creation of man is not accustomed to be assigned to Saturnus, nor to his father Cœlus.

But if none of those who are worshipped is said to have originally formed and created man, it follows that none of these can be called the father of man, and so none of them can be God. Therefore it is not lawful to worship those by whom man was not produced, for he could not be produced by many. Therefore the one and only God ought to be worshipped, who was before Jupiter, and Saturnus, and Cœlus himself, and the earth. For He must have fashioned man, who, before the creation of man, finished the heaven and the earth. He alone is to be called Father who created us; He alone is to be considered Lord who rules, who has the true and perpetual power of life and death. And he who does not adore Him is a foolish servant, who flees from or does not know his Master; and an undutiful son, who either hates or is ignorant of his true Father.

Chap. V. – The Oracles of the Prophets Must Be Looked Into; And of Their Times, and the Times of the Judges and Kings.

Now, since I have shown that wisdom and religion cannot be separated, it remains that we speak of religion itself, and wisdom. I am aware, indeed, how difficult it is to discuss heavenly subjects; but still the attempt must be ventured, that the truth may be made clear and brought to light, and that many may be freed from error and death, who despise and refuse the truth, while it is concealed under a covering of folly. But before I begin to speak of God and His works, I must first speak a few things concerning the prophets, whose testimony I must now use, which I have refrained from doing in the former books. Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.20 Nor is there any difficulty in making these computations; for they testified under what king each of them received the inspiration of the Divine Spirit. And many have written and published books respecting the times, making their commencement from the prophet Moses, who lived about seven hundred years before the Trojan war. But he, when he had governed the people for forty years, was succeeded by Joshua, who held the chief place twenty-seven years.

After this they were under the government of judges during three hundred and seventy years. Then their condition was changed, and they began to have kings; and when they had ruled during four hundred and fifty years, until the reign of Zedekiah, the Jews having been besieged by the king of Babylon, and carried into captivity, (See 2Ki_25:1-30; Jer_39:1-18 and Jer_52:1-34) endured a long servitude, until, in the seventieth year afterwards, the captive Jews were restored to their own lands and settlements by Cyrus the elder, who attained the supreme power over the Persians, at the time when Tarquinius Superbus reigned at Rome. Wherefore, since the whole series of times may be collected both from the Jewish histories and from those of the Greeks and Romans, the times of the prophets individually may also be collected; the last of whom was Zechariah, and it is agreed on that he prophesied in the time of King Darius, in the second year of his reign, and in the eighth month. Of so much greater antiquity21 are the prophets found to be than the Greek writers. And I bring forward all these things, that they may perceive their error who endeavour to refute Holy Scripture, as though it were new and recently composed, being ignorant from what fountain the origin of our holy religion flowed. But if any one, having put together and examined the times, shall duly lay the foundation of learning, and fully ascertain the truth, he will also lay aside his error when he has gained the knowledge of the truth.

Chap. VI. – Almighty God Begat His Son; And the Testimonies of the Sibyls and of Trismegistus Concerning Him.

God, therefore, the contriver and founder of all things, as we have said in the second hook, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit, whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name, as being pewerful in His Father’s excellence and majesty. But that there is a Son of the Most High God, who is possessed of the greatest power, is shown not only by the unanimous utterances of the prophets, but also by the declaration of Trismegistus and the predictions of the Sibyls. Hermes, in the book which is entitled The Perfect Word, made use of these words: “The Lord and Creator of all things, whom we have thought right to call God, since He made the second God visible and sensible. But I use the term sensible, not because He Himself perceives (for the question is not whether He Himself perceives), but because He leads22 to perception and to intelligence. Since, therefore, He made Him first, and alone, and one only, He appeared to Him beautiful, and most full of all good things; and He hallowed Him, and altogether loved Him as His own Son.” The Erythræan Sibyl, in the beginning of her poem, which she commenced with the Supreme God, proclaims the Son of God as the leader and commander of all, in these verses: – 

“The nourisher and creator of all things, who placed the sweet breath in all, and made God the leader of all.”

And again, at the end of the same poem: – 

“But whom God gave for faithful men to honour.”

And another Sibyl enjoins that He ought to be known: – 

“Know Him as your God, who is the Son of God.”

Assuredly He is the very Son of God, who by that most wise King Solomon, full of divine inspiration, spake these things which we have added: (Pro_8:22-31, LXX) “God founded23 me in the beginning of His ways, in His work before the ages. He set me up in the beginning, before He made the earth, and before He established the depths, before the fountains of waters came forth: the Lord begat me before all the hills; He made the regions, and the uninhabitable24 boundaries under the heaven. When He prepared the heaven, I was by Him: and when He separated His own seat, when He made the strong clouds above the winds, and when He strengthened the mountains, and placed them under heaven; when He laid the strong foundations of the earth, I was with Him arranging all things. I was He in whom He delighted: I was daily delighted, when He rejoiced, the world being completed.” But on this account Trismegistus spoke of Him as “the artificer of God,” and the Sibyl calls Him “Counsellor,” because He is endowed by God the Father with such wisdom and strength, that God employed both His wisdom and hands in the creation of the world.

Chap. VII. – Of the Name of Son, and Whence He Is Called Jesus and Christ.

Some one may perhaps ask who this is who is so powerful, so beloved by God, and what name He has, who was not only begotten at first before the world,25 but who also arranged it by His wisdom and constructed it by His might. First of all, it is befitting that we should know that His name is not known even to the angels who dwell in heaven, but to Himself only, and to God the Father; nor will that name be published, as the sacred writings relate, before that the purpose of God shall be fulfilled. In the next place, we must know that this name cannot be uttered by the mouth of man, as Hermes teaches, saying these things: “Now the cause of this cause is the will of the divine good which produced God, whose name cannot be uttered by the mouth of man.” And shortly afterwards to His Son: “There is, O Son, a secret word of wisdom, holy respecting the only Lord of all things, and the God first perceived26 by the mind, to speak of whom is beyond the power of man.” But although His name, which the supreme Father gave Him from the beginning, is known to none but Himself, nevertheless He has one name among the angels, and another among men, since He is called Jesus27 among men: for Christ is not a proper name, but a title of power and dominion; for by this the Jews were accustomed to call their kings. But the meaning of this name must be set forth, on account of the error of the ignorant, who by the change of a letter are accustomed to call Him Chrestus.28 The Jews had before been directed to compose a sacred oil, with which those who were called to the priesthood29 or to the kingdom might be anointed. And as now the robe of purple30 is a sign of the assumption of royal dignity among the Romans, so with them the anointing with the holy oil conferred the title and power of king. But since the ancient Greeks used the word χρίεσθαι to express the art of anointing, which they now express by ἀλείφεσθαι, as the verse of Homer shows,

“But the attendants washed, and anointed31 them with oil;”

on this account we call Him Christ, that is, the Anointed, who in Hebrew is called the Messias. Hence in some Greek writings, which are badly translated32 from the Hebrew, the word eleimmenos33 is found written, from the word aleiphesthai,34 anointing. But, however, by either name a king is signified: not that He has obtained this earthly kingdom, the time for receiving which has not yet arrived, but that He sways a heavenly and eternal kingdom, concerning which we shall speak in the last book. But now let us speak of His first nativity.

Chap. VIII. – Of the Birth of Jesus in the Spirit and in the Flesh: Of Spirits and the Testimonies of Prophets.

For we especially testify that He was twice born, first in the spirit, and afterwards in the flesh. Whence it is thus spoken by Jeremiah:35 “Before I formed Thee in the womb I knew Thee.” And likewise by the same: “Who was blessed before He was born;”36 which was the case with no one else but Christ. For though He was the Son of God from the beginning,37 He was born again38 a second time39 according to the flesh: and this twofold birth of His has introduced great terror into the minds of men, and overspread with darkness even those who retained the mysteries of true religion. But we will show this plainly and clearly, that they who love wisdom may be more easily and diligently instructed. He who hears the Son of God mentioned ought not to conceive in his mind so great impiety as to think that God begat Him by marriage and union with a woman, which none does but an animal possessed of a body, and subject to death. But with whom could God unite Himself, since He is alone? or since His power was so great, that He accomplished whatever He wished, assuredly He did not require the co-operation40 of another for procreation. Unless by chance we shall [profanely] imagine, as Orpheus supposed, that God is both male and female, because otherwise He would have been unable to beget, unless He had the power of each sex, as though He could have intercourse with Himself, or without such intercourse be unable to produce.

But Hermes also was of the same opinion, when he says that He was “His own father,” and “His own mother.”41 But if this were so, as He is called by the prophets father, so also He would be called mother. In what manner, then, did He beget Him? First of all, divine operations cannot be known or declared42 by any one; but nevertheless the sacred writings teach us, in which it is laid down43 that this Son of God is the speech, or even the reason44 of God, and also that the other angels are spirits45 of God. For speech is breath sent forth with a voice signifying something. But, however, since breath and speech are sent forth from different parts, inasmuch as breath proceeds from the nostrils, speech from the mouth, the difference between the Son of God and the other angels is great. For they proceeded from God as silent spirits, because they were not created to teach46 the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery47 to be revealed to man: which word also God Himself first spoke, that through Him He might speak to us, and that He might reveal to us the voice and will of God.

With good reason, therefore, is He called the Speech and the Word of God, because God, by a certain incomprehensible energy and power of His majesty, enclosed the vocal spirit proceeding from His mouth, which he had not conceived in the womb, but in His mind, within a form which has life through its own perception and wisdom, and He also fashioned other spirits of His into angels. Our spirits48 are liable to dissolution, because we are mortal: but the spirits of God both live, and are lasting, and have perception; because He Himself is immortal, and the Giver both of perception49 and life. Our expressions, although they are mingled with the air, and fade away, yet generally remain comprised in letters; how much more must we believe that the voice of God both remains for ever, and is accompanied with perception and power, which it has derived from God the Father, as a stream from its fountain! But if any one wonders that God could be produced from God by a putting forth of the voice and breath, if he is acquainted with the sacred utterances of the prophets he will cease to wonder. That Solomon and his father David were most powerful kings, and also prophets, may perhaps be known even to those who have not applied themselves to the sacred writings; the one of whom, who reigned subsequently to the other, preceded the destruction of the city of Troy by one hundred and forty years. His father, the writer of sacred hymns, thus speaks in the thirty-second Psalm: (In our version, Psa_33:6) “By the word of God were the heavens made firm; and all their power50 by the breath of His mouth.” And also again in the forty-fourth Psalm:51 “My heart hath given utterance to a good word; I speak of my doings towards the king;” testifying, in truth, that the works of God are known to no other than to the Son alone, who is the Word of God, and who must reign for ever. Solomon also shows that it is the Word of God, and no other,52 by whose hands these works of the world were made. “I,” He says, “came forth out of the mouth of the Most High before all creatures: I caused the light that faileth not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud.”53 John also thus taught: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made.” (Joh_1:1-3)

Chap. IX. – Of the Word of God.

But the Greeks speak of Him as the Logos,54 more befittingly than we do as the word, or speech: for Logos signifies both speech and reason, inasmuch as He is both the voice and the wisdom of God. And of this divine speech not even the philosophers were ignorant, since Zeno represents the Logos as the arranger of the established order of things, and the framer of the universe: whom also He calls Fate, and the necessity of things, and God, and the soul of Jupiter, in accordance with the custom, indeed, by which they are wont to regard Jupiter as God. But the words are no obstacle, since the sentiment is in agreement with the truth. For it is the spirit of God which he named the soul of Jupiter. For Trismegistus, who by some means or other searched into almost all truth, often described the excellence and majesty of the word, as the instance before mentioned declares, in which he acknowledges that there is an ineffable and sacred speech, the relation of which exceeds the measure of man’s ability. I have spoken briefly, as I have been able, concerning the first nativity. Now I must more fully discuss the second, since this is the subject most controverted, that we may hold forth the light of understanding to those who desire to know the truth.

Chap. X. – Of the Advent of Jesus; Of the Fortunes of the Jews, and Their Government, Until the Passion of the Lord.

In the first place, then, men ought to know that the arrangements of the Most High God have so advanced from the beginning, that it was necessary, as the end of the world55 approached, that the Son of God should descend to the earth, that He might build a temple for God, and teach righteousness; but, however, not with the might of an angel or with heavenly power, but in the form of man and in the condition of a mortal, that when He had discharged the office of His ministry,56 He might be delivered into the hands of wicked men, and might undergo death, that, having subdued this also by His might, He might rise again, and bring to man, whose nature He had put on57 and represented, the hope of overcoming death, and might admit him to the rewards of immortality. And that no one may be ignorant of this arrangement, we will show that all things were foretold which we see fulfilled in Christ. Let no one believe our assertion unless I shall show that the prophets before a long series of ages published that it should come to pass at length that the Son of God should be born as a man, and perform wonderful deeds, and sow58 the worship of God throughout the whole earth, and at last be crucified, and on the third day rise again. And when I shall have proved all these things by the writings of those very men who treated with violence their God who had assumed a mortal body, what else will prevent it from being manifest that true wisdom is conversant with this religion only? Now the origin of the whole mystery is to be related.

Our ancestors,59 who were chiefs of the Hebrews, when they were distressed by famine and want, passed over into Egypt, that they might obtain a supply of corn; and sojourning there a long time, they were oppressed with an intolerable yoke of slavery. Then God pitied them, and led them out, and freed them from the hand of the king of the Egyptians, after four hundred and thirty60 years, under the leadership of Moses, through whom the law was afterwards given to them by God; and in this leading out God displayed the power of His majesty. For He made His people to pass through the midst of the Red Sea, His angel61 going before and dividing the water, so that the people might walk over the dry land, of whom it might more truly be said (as the poet says62), that “the wave, closing over him after the appearance of a mountain, stood around him.” And when he heard of this, the tyrant of the Egyptians followed with this great host of his men, and rashly entering the sea which still lay open, was destroyed, together with his whole army, by the waves returning63 to their place. But the Hebrews, when they had entered into the wilderness, saw many wonderful deeds. For when they suffered thirst, a rock having been struck with a rod, a fountain of water sprung forth and refreshed the people. And again, when they were hungry, a shower64 of heavenly nourishment descended. Moreover, also, the wind (See Num_11:31) brought quails into their camp, so that they were not only satisfied with heavenly bread, but also with more choice banquets. And yet, in return for these divine benefits, they did not pay honour to God; but when slavery had been now removed from them, and their thirst and hunger laid aside, they fell away into luxury, and transferred their minds to the profane rites of the Egyptians. For when Moses, their leader, had ascended into the mountain, and there tarried forty days, they made the head65 of an ox in gold, which they call Apis,66 that it might go before them as a standard.67 With which sin and crime God was offended, and justly visited the impious and ungrateful people with severe punishments, and made them subject to the law68 which He had given by Moses.

But afterwards, when they had settled in a desert part of Syria, the Hebrews69 lost their ancient name; and since the leader of their host70 was Judas, they were called Jews,71 and the land which they inhabited Judæa. And at first, indeed, they were not subject to the dominion of Kings, but civil Judges presided over the people and the law: they were not, however, appointed only for a year, as the Roman consuls, but supported by a perpetual jurisdiction. Then, the name of Judges being taken away, the kingly power was introduced. But during the government of the Judges the people had often undertaken corrupt religious rites; and God, offended by them, as often brought them into bondage to strangers, until again, softened by the repentance of the people, He freed them from bondage. Likewise under the Kings, being oppressed by wars with their neighbours on account of their iniquities, and at last taken captive and led to Babylon, they suffered punishment for their impiety by oppressive slavery, until Cyrus came to the kingdom, who immediately restored the Jews by an edict. Afterwards they had tetrarchs until the time of Herod, who was in the reign of Tiberius Cæsar; in whose fifteenth year, in the consulship of the two Gemini, on the 23d of March,72 the Jews crucified Christ. This series of events, this order, is contained in the secrets of the sacred writings. But I will first show for what reason Christ came to the earth, that the foundation and the system of divine religion may be manifest.

Chap. XI. – Of the Cause of the Incarnation of Christ.

When the Jews often resisted wholesome precepts, and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom He might rebuke with threatening words the sins of the ungrateful people, and nevertheless exhort them to repent of their wickedness; for unless they did this, and, laying aside their vanities, return to their God, it would come to pass that He would change His covenant,73 that is, bestow74 the inheritance of eternal life upon foreign nations, and collect to Himself a more faithful people out of those who were aliens75 by birth. But they, when rebuked by the prophets, not only rejected their words; but being offended because they were upbraided for their sins, they slew the prophets themselves with studied76 tortures: all which things are sealed up and preserved in the sacred writings. For the prophet Jeremiah says: (Jer_25:4-6) “I sent to you my servants the prophets; I sent them before the morning light; but ye did not hearken, nor incline your ears to hear, when I spake unto you: let every one of you turn from his evil way, and from your most corrupt affections; and ye shall dwell in the land which I gave to you and to your fathers for ever.77 Walk ye not after strange gods, to serve them; and provoke me not to anger with the works of your hands, that I should destroy you.” The prophet Ezra78 also, who was in the times of the same Cyrus by whom the Jews were restored, thus speaks: “They rebelled against Thee, and cast Thy law behind their backs, and slew Thy prophets which testified against them, that they might turn unto Thee.”

The prophet Elias also, in the third book of Kings:79 “I have been very jealous80 for the Lord God of hosts, because the children of Israel have forsaken Thee, thrown down Thine altars, and slain Thy prophets with the sword; and I only am left, and they seek my life to take it away.” On account of these impieties of theirs He cast them off for ever;81 and so He ceased to send to them prophets. But He commanded His own Son, the first-begotten,82 the maker of all things, His own counsellor, to descend from heaven, that He might transfer the sacred religion of God to the Gentiles,83 that is, to those who were ignorant of God, and might teach them righteousness, which the perfidious people had cast aside. And He had long before threatened that He would do this, as the prophet Malachi (Mal_1:10, Mal_1:11) shows, saying: “I have no pleasure in you, saith the Lord, and I will not accept an offering from your hands; for from the rising of the sun even unto its setting, my name shall be great84 among the Gentiles.” David also in the seventeenth Psalm85 says: “Thou wilt make me the head of the heathen; a people whom I have not known shall serve me” Isaiah86 also thus speaks: “I come to gather all nations and tongues; and they shall come and see my glory; and I will send among them a sign, and I will send those that escape of them unto the nations which are afar off, which have not heard my fame; and they shall declare my glory among the Gentiles.” Therefore, when God wished to send to the earth one who should measure87 His temple, He was unwilling to send him with heavenly power and glory, that the people who had been ungrateful towards God might be led into the greatest error, and suffer punishment for their crimes, since they had not received their Lord and God, as the prophets had before foretold that it would thus happen. For Isaiah whom the Jews most cruelly slew, cutting him asunder with a saw,88 thus speaks: (Isa_1:2, Isa_1:3) “Hear, O heaven; and give ear, O earth: for the Lord hath spoken, I have begotten sons, and lifted89 them up on high, and they have rejected me. The ox knoweth his owner, and the ass his master’s stall; but Israel hath not known, my people has not understood.” Jeremiah also says, in like manner: (Jer_8:7-9) “The turtle and the swallow hath known her time, and the sparrows of the field have observed90 the times of their coming: but my people have not known the judgment of the Lord. How do you say, We are wise, and the law of the Lord is with us? The meting out91 is in vain; the scribes are deceived and confounded: the wise men are dismayed and taken, for they have rejected the word of the Lord.”

Therefore (as I had begun to say), when God had determined to send to men a teacher of righteousness, He commanded Him to be born again a second time in the flesh, and to be made in the likeness of man himself, to whom he was about to be a guide, and companion, and teacher. But since God is kind and merciful92 to His people, He sent Him to those very persons whom He hated,93 that He might not close the way of salvation against them for ever, but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow Him (which many of them do, and have done), and that they might incur the penalty of death by their fault if they should reject their King. He ordered Him therefore to be born again among them, and of their seed, lest, if He should be born of another nation, they might be able to allege a just excuse from the law for their rejection of Him; and at the same time, that there might be no nation at all under heaven to which the hope of immortality should be denied.

Chap. XII. – Of the Birth of Jesus from the Virgin; Of His Life, Death, and Resurrection, and the Testimonies of the Prophets Respecting These Things.

Therefore the Holy Spirit of God, descending from heaven, chose the holy Virgin, that He might enter into her womb.94 But she, being filled by the possession95 of the Divine Spirit, conceived; and without any intercourse with a man, her virgin womb was suddenly impregned. But if it is known to all that certain animals are accustomed to conceive96 by the wind and the breeze, why should any one think it wonderful when we say that a virgin was made fruitful by the Spirit of God, to whom whatever He may wish is easy? And this might have appeared incredible, had not the prophets many ages previously foretold its occurrence. Thus Solomon speaks:97 “The womb of a virgin was strengthened, and conceived; and a virgin was made fruitful, and became a mother in great pity.” Likewise the prophet Isaiah, (Isa_7:14) whose words are these: “Therefore God Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel.” What can be more manifest than this? This was read by the Jews, who denied Him. If any one thinks that these things are invented by us, let him inquire of them, let him take especially from them: the testimony is sufficiently strong to prove the truth, when it is alleged by enemies themselves. But He was never called Emmanuel, but Jesus, who in Latin is called Saving, or Saviour,98 because He comes bringing salvation to all nations. But by this name the prophet declared that God incarnate was about to come to men. For Emmanuel signifies God with us; because when He was born of a virgin, men ought to confess that God was with them, that is, on the earth and in mortal flesh. Whence David (Ps. 85:12, quoted from LXX) says in the eighty-fourth Psalm, “Truth has sprung out of the earth;” because God, in whom is truth, hath taken a body of earth, that He might open a way of salvation to those of the earth. In like manner Isaiah also: (Isa_63:10) “But they disbelieved, and vexed His Holy Spirit; and He was turned to be their enemy. And He Himself fought against them, and He remembered the days of old,99 who raised up from the earth a shepherd of the sheep.” But who this shepherd was about to be, he declared in another place, (Isa_45:8, quoted from LXX) saying: “Let the heavens rejoice, and let the clouds put on righteousness; let the earth open, and put forth a Saviour. For I the Lord have begotten Him.” But the Saviour is, as we have said before, Jesus. But in another place the same prophet also thus proclaimed: (Isa_9:6, from the LXX) “Behold, unto us a child is born, unto us a Son is given, whose dominion is upon His shoulders, and His name is called Messenger of great counsel.” For on this account He was sent by God the Father, that He might reveal to all the nations which are under heaven the sacred mystery of the only true God, which was taken away from the perfidious people, who ofttimes sinned against God. Daniel also foretold similar things: (Dan_7:13, Dan_7:14) “I saw,” he said, “in a vision of the night, and, behold, one like the Son of man coming with the clouds of heaven, and He came even to the Ancient of days. And they who stood by brought Him near100 before Him. And there was given unto Him a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him: and His dominion is everlasting, which shall never pass away, and His kingdom shall not be destroyed.” How then do the Jews both confess and expect the Christ of God? who rejected Him on this account, because He was born of man. For since it is so arranged by God that the same Christ should twice come to the earth, once to announce to the nations the one God, then again to reign, why do they who did not believe in His first advent believe in the second?

But the prophet comprises both His advents in few words. Behold, he says, one like the Son of man coming with the clouds of heaven. He did not say, like the Son of God, but the Son of man, that he might show that He had101 to be clothed with flesh on the earth, that having assumed the form of a man and the condition of mortality, He might teach men righteousness; and when, having completed the commands of God, He had revealed the truth to the nations, He might also suffer death, that He might overcome and lay open102 the other world also, and thus at length rising again, He might proceed to His Father borne aloft on a cloud.103 For the prophet said in addition: And came even to the Ancient of days, and was presented to Him. He called the Most High God the Ancient of days, whose age and origin cannot be comprehended; for He alone was from generations, and He will be always to generations. (Psa_90:2) But that Christ, after His passion and resurrection, was about to ascend to God the Father, David bore witness in these words in the cixth Psalm: (Psa_110:1) “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.” Whom could this prophet, being himself a king, call his Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah,104 when he says: “Thus saith the Lord God to my Lord Christ, whose right hand I have holden; I will subdue nations before Him, and will break the strength of kings. I will open before Him gates, and the cities shall not be closed. I will go before Thee, and will make the mountains level; and I will break in pieces the gates of brass, and shatter the bars of iron; and I will give Thee the hidden and invisible treasures, that Thou mayest know that I am the Lord God, which call Thee by Thy name, the God of Israel.” Lastly, on account of the goodness and faithfulness which He displayed towards God on earth, there was given to Him a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him; and His dominion is everlasting, and that which shall never pass away, and His kingdom shall not be destroyed. And this is understood in two ways: that even now He has an everlasting dominion, when all nations and all languages adore His name, confess His majesty, follow His teaching, and imitate His goodness: He has power and glory, in that all tribes of the earth obey His precepts. And also, when He shall come again with majesty and glory to judge every soul, and to restore the righteous to life, then He shall truly have the government of the whole earth: then, every evil having been removed from the affairs of men, a golden age (as the poets call it), that is, a time of righteousness and peace, will arise. But we will speak of these things more fully in the last book, when we shall speak of His second advent; now let us treat of His first advent, as we began.

FOOTNOTES

1 Figmenta. [Rom_1:21-23.]

2 Thus St. Paul, 1Co_1:9: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.”

3 In its rewards.

4 The seven wise men were Thales, Pittacus, Bias, Solon, Cleobulus, Chilo, and Periander. To these some add Anacharsis the Scythian. [Vol. 5. p. 11, supra. For Thales, vol. 2. p. 140.]

5 This was the opinion of Pythagoras. See Book iii. 2.

6 [“Thou art a God that hidest thyself,” Isa_45:15. Wisdom must be searched after as hidden treasure.]

7 See Eph_1:9, Eph_1:10; Col_1:26, Col_1:27. [This is a mysterious truth: God’s election of men and nations has been according to their desire to be enlightened. Christ must be the “Desire of Nations.”]

8 The last time is the last dispensation, the time of the new covenant. Heb_1:2.

9 See Isa_4:4: “Behold, I have given Him for a leader and a commander to the people.”

10 [Iidem sunt doctores sapientiæ qui et De. sacerdotes.]

11 [The satirist, not Cicero’s friend; Nat. Deor., iii.]

12 Fathers in ancient times had the greatest power over their children, so that they had the right of life and death, as masters had over their slaves.

13 Pater familias – a title given to the master of a household, whether he had sons or not; the slaves of a house were called familia.

14 It has been judged better to keep the words “slave” and “lord” throughout the passage, for the sake of uniformity of expression, though in some places “servant” and “master” might seem more appropriate.

15 Among the Romans slaves had no prænomen or distinguishing name; when a slave was set at liberty, he was allowed to assume the name of his master as a prænomen. Thus, in Persius (Sat., v.), “Dama,” the liberated slave, becomes “Marcus Dama.”

16 Thus the slave in Terence wished to know how may masters he had.

17 Fear, in the language of the prophets, often implies reverence of the divine majesty. Lactantius seems to refer to Mal_1:6: “A son honoureth his father, and a servant his master; if then I be a father, where is mine honour? and if I be a master, where is my fear?”

18 Literally, runaways. The reference is, as before, to runaway slaves.

19 Chap. iii. [p. 103].

20 [See Pusey’s Daniel; also Minor Prophets.]

21 The same is asserted by Justin Martyr [vol. 1. p. 277], Eusebius, Augustine, and other writers. See Augustine De Civitate Dei, book xviii. 37. Pythagoras, one of the most ancient of the Greek philosophers, was contemporary with the latest prophets.

22 Literally, “sends.” The passage appears to be corrupt; ὑποπίπτει has been suggested instead of ὑποπέμτει, “falls under perception,” “is an object of perception.”

23 According to the Hebrew, “possessed me in the begining,” and so the authorized version.

24 Fines inhabitabiles. Other editions read terras inhabitabiles, “unihabitable lands.”

25 Literally, “whose first nativity not only preceded the world.” He speaks of the eternal generation of the Son, as distinguished from His incarnation, which he afterwards speaks of as His second nativity. [See vol. 6. p. 7.]

26 Or, perceiving.

27 Jesus, that is, [Joshua = ] Saviour.

28 Suetonius speaks of Christ as Chrestus. The Christians also were called Chrestians, as Tertullian shows in his Apology. The word χρηστός has the signification of kind, gentle, good. [Vol. 1. p. 163.]

29 Each has reference to Christ, as He is King and Priest. Of the anointing of kings, see 1 Sam. and of priests, Lev_8:1-36. [Of prophets 1Ki_19:16.] The priesthood of Christ is most fully set forth in the Epistle to the Hebrews.

30 Thus Horatius, Carm., i. 35, “Purpurei metuunt tyranni;” and Gray, Ode to Adversity, “Purple tyrants vainly groan.”

31 χρισαν.

32 Interpretatæ sunt, used here in a passive sense.

33 ἠλειμμένος.

34 αλείφεσθαι.

35 Jer_1:5. It can only be in a secondary sense that this prophecy refers to Christ; in its primary sense it refers to the prophet himself, as the context plainly shows.

36 This passage is not found in Jeremiah, or in the Bible.

37 [See vol. 3. p. 612.]

38 Regeneratus est.

39 Denuo, i.e., de novo, “afresh.”

40 Societate alterius. [Profanely arguing to God from man. Humanity has a procreant power of a lower sort; but the ideal is divine, and needs no process like that of man’s nature.]

41 αὐτοπάτορα καὶ αὐτομήτορα.

42 Thus Isa_53:8, “Who shall declare His generation?”

43 Cantum est.

44 Thus λόγος includes the two senses of word and reason.

45 There is great difficulty in translating this passage, on account of the double sense of spiritus (as in Greek, πνεῦμα), including “spirit” and “breath.” It is impossible to express the sense of the whole passage by either word singly. There is the same difficulty with regard to πνεῦμα, as in Heb_1:7, “He maketh His angels spirits,” more correctly “winds.” See Delitzsch on Hebrews, and comp. Psa_104:4.

46 Ad tradendam.

47 Cœlestis arcani. See Rom_16:25.

48 Lactantius is speaking of the breath: he cannot refer to the soul, which he everywhere speaks of as immortal.

49 Sensus.

50 Quoted from the Septuagint Version.

51 Psa_45:1. [See vol. 1. p. 213.]

52 Ipsum.

53 Ecclus. 24:5-7. This book is attributed to Solomon by many of the Fathers, though it bears the title of the Wisdom of Jesus the son of Sirach.

54 λόγος.

55 The boundary of the age. Thus the Scriptures speak of the end of the world, the last days.

56 Magisterio, “teaching.”

57 An expression frequently used by the Fathers to denote the assumption of our nature by Christ.

58 Seminaret, “sow” or “spread.” [I have put “sow” into the text, and brought down “spread,” for an obvious reason.]

59 The patriarchs. The idea appears to be that Christians from the Gentiles, having succeeded to the privileges of the Jews, are, as it were, their posterity.

60 The duration of the captivity in Egypt was two hundred and fifteen years. The period of four hundred and thirty years is reckoned from the call of Abram out of Ur of the Chaldees to the final departure from Egypt.

61 The Angel of the Covenant, who so often presented Himself to the Hebrews. See Exo_23:20. [the Jehovah-Angel. Compare Justin, vol. 1. pp. 223-226, and others passim, this series.]

62 Virgil, Georg., iv. 361. He describes Aristæus as descending to the chamber of his mother Cyrene, in the depths of the river Peneus. The waters separate on each side to make a way for him, and then close over his head.

63 Cœuntibus aquis, “meeting together.”

64 See Psa_78:24, “He rained dwon manna upon them to eat.”

65 Some of the Fathers think, with Lactantius, that it was the head only, and not the whole figure, of a calf which they made.

66 Apis is the name given by the Egyptians to the calf which they worshipped.

67 In signo.

68 The moral law had been already given to Moses on the mount before the making of the golden calf. The law here referred to may well be taken to express the burthensome routine of the ceremonial law, which Peter (Act_15:10) describes as “a yoke which neither their fathers nor they were able to bear.” [Our author expresses himself with accuracy: He subjected them by the opressive ceremonial law to the moral law He had just given.]

69 The Hebrews are said to have derived their name from Heber, the descendant of Noah by Shem; or more probably from Abram the Hebrew, that is, the man who had crossed the river, – a name given to him by the Canaanites. See Gen_14:13.

70 Examinis.

71 There seems to be no authority for this derivation of the name. They were doubtless called Jews from Judah. As those who returned from the captivity at Babylon were principally of the tribe of Judah, though some from the other tribes returned with them, they were called Jews after the captivity.

72 There appears to be no reasonable doubt that the day on which our Lord suffered was the 14th of Nissan, that is, April 7. See Gresswell’s Dissertations, vol. iii. p. 168; also Ellicott’s Lectures on the Life of Christ. [Gresswell is not to be too readily accepted in this. See the learned inquiry of Dr. Jarvis, of whom, vol. 2. p. 477.]

73 Testamentum, properly the solemn declaration of a will.

74 Converteret, “turn to.”

75 Alienigenis. Comp. Eph_2:12, “Aliens from the commonwealth of Israel, and strangers from the covenants of promise.”

76 Exquisitis.

77 From generation to generation.

78 Neh_9:26. The book of Nehemiah is called by the Greek writers the second book of Ezra. The words quoted are spoken by the Levites.

79 1Ki_19:10. The 1st and 2d Samuel are in the Septuagint 1st and 2d Kings, and 1st and 2d Kings are 3d and 4th.

80 I have been jealous with jealousy – Æmulando æmulatus sum, – a Hebraism. So Luk_22:15; Joh_3:29.

81 Fathers were said to disown (abdicare) and cast off degenerate sons.

82 Thus Col_1:18, “who is the beginning, the first-born from the dead.”

83 The nations.

84 In the Septuagint δεδόξασται, “has been glorified.”

85 Psa_17:1-15:43. The quotation is from the Septuagint, καταστήσεις; our version reads, “Thou hast made me.”

86 Isa_66:18, Isa_66:19. The quotation is again taken from the Septuagint.

87 See Eze_41:1-26, where an angel measures the temple; and Rev_11:1-19, where an angel directs John to measure it.

88 The Scriptures do not make mention of the death of Isaiah. It is supposed that there is an allusion to it in Heb_11:37.

89 Filios genui et exaltavi. This is quoted from the Septuagint.

90 This is quoted from the Septuagint; literally, have watched for, custodierunt.

91 Metatura. There is considerable difference in the readings of this passage. The text, as given above, deviates considerably from the Septuagint, which is more nearly expressed by the reading of other editions: “Incassum facta est metatura falsa, scribæ confusi sunt.”

92 Pius. The word is often used to represent kindness.

93 Men are represented as being enemies to God. The enmity is on man’s side, but if persisted in, must make God his enemy. See Rom_5:9, Rom_5:10, and Isa_63:10.

94 Se insinuaret.

95 Divino spiritu hausto.

96So Virgil, Georgic iii. 274: – 

“Et sæpe sine ullis

Conjugis vento gravidæ, mirabile dictu.”

This theory of the impregnation of mares by the wind was general among the ancients.

97 This passage does not occur in the writings of Solomon, or in the Old Testament. [Possibly from some copy (North Africa) of the “Book of Wisdom,” interpolated from a marginal comment.]

98 Salutaris, sive Salvator.

99 The days of the age. In the next clause the text differs both from the Hebrew and the Septuagint – which the English authorized version follows – “who raised up out of the sea.”

100 Obtulerunt eum, “presented Him.”

101 Quod carne indui haberet in terra. Another reading is “deberet,” but the present is in accordance with the style of Lactantius.

102 Inferos resignaret.

103 Act_1:9, “A cloud received Him out of their sight.”

104 Isa_45:1-3. The quotation is from the Septuagint. It expressly refers to Cyrus, whom god raised up to accomplish His will; but the prophecy may have a further reference to Christ, as is here supposed.