Irenaeus, ag. Heresies Liv.3 ch.6
306
1 Therefore neither would the Lord, nor the Holy Spirit, nor the apostles, have ever named as God, definitely and absolutely, him who was not God, unless he were truly God; nor would they have named any one in his own person Lord, except God the Father ruling over all, and His Son who has received dominion from His Father over all creation, as this passage has it: "The LORD said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool."(4) Here the (Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, "Then the LORD rained upon Sodom and upon Gomorrah fire and brimstone from the LORD out of heaven."(5) For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this (text following] does declare the same truth: "Thy throne, O God; is for ever and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity: therefore God, Thy God, hath anointed Thee."(1) For the Spirit designates both (of them] by the name, of God -- both Him who is anointed as Son, and Him who does anoint, that is, the Father. And again: "God stood in the congregation of the gods, He judges among the gods."(2) He (here] refers to the Father and the Son, and those who have received the adoption; but these are the Church. For she is the synagogue of God, which God--that is, the Son Himself--has gathered by Himself. Of whom He again speaks: "The God of gods, the Lord hath spoken, and hath called the earth."(3) Who is meant by God? He of whom He has said, "God shall come openly, our God, and shall not keep silence; "(4) that is, the Son, who came manifested to men who said, "I have openly appeared to those who seek Me not."(5) But of what gods (does he speak]? (Of those] to whom He says, "I have said, Ye are gods, and all sons of the Most High."(6) To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father."(7)
2 Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, "I AM THAT I AM. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;"(8) and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, "I am come down to deliver this people."(9) For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself -- He who is, the Father bearing witness to the Son, and the Son announcing the Father. -- As also Esaias says, "I too am witness," he declares, "saith the LORD God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am."(10)
3 When, however, the Scripture terms them (gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: "The gods of the heathen are idols of demons;"(11) and, "Ye shall not follow other gods"(12) For in that he says "the gods of the heathen"-- but the heathen are ignorant of the true God -- and calls them "other gods," he bars their claim (to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; "for they are," he says, "the idols of demons." And Esaias: "Let them be confounded, all who blaspheme God, and carve useless things;(13) even I am witness, saith God."(14) He removes them from (the category of] gods, but he makes use of the word alone, for this (purpose], that we may know of whom he speaks. Jeremiah also says the same: "The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven."(15) For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, "How long halt ye between two opinions?(16) If the LORD be God,(17) follow Him."(18) And again, at the burnt-offering, he thus addresses the idolatrous priests: "Ye shall call upon the name of your gods, and I will call on the name of the LORD my God; and the Lord that will hearken by fire,(19) He is God." Now, from the fact of the prophet having said these words, he proves that these gods which were reputed so among those men, are no gods at all. He directed them to that God upon whom he believed, and who was truly God; whom invoking, he exclaimed, "LORD God of Abraham, God of Isaac, and God of Jacob, hear me to-day, and let all this people know that Thou art the God of Israel."(20)
4 Wherefore I do also call upon thee, LORD God of Abraham, and God of Isaac, and God of Jacob and Israel, who art the Father of our Lord Jesus Christ, the God who, through the abundance of Thy mercy, hast had a favour towards us, that we should know Thee, who hast made heaven and earth, who rulest over all, who art the only and the true God, above whom there is none other God; grant, by our Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader of this book to know Thee, that Thou art God alone, to be strengthened in Thee, and to avoid every heretical, and godless, and impious doctrine.
5 And the Apostle Paul also, saying, "For though ye have served them which are no gods; ye now know God, or rather, are known of God,"(1) has made a separation between those that were not (gods] and Him who is God. And again, speaking of Antichrist, he says, "who opposeth and exalteth himself above all that is called God, or that is worshipped."(2) He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: "We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him."(3) For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. But in this (clause], "whether in heaven or in earth," he does not speak of the formers of the world, as these (teachers] expound it; but his meaning is similar to that of Moses, when it is said, "Thou shalt not make to thyself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth."(4) And he does thus explain what are meant by the things in heaven: "Lest when," he says, "looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them."(5) And Moses himself, being a man of God, was indeed given as a god before Pharaoh;(6) but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as "Moses, the faithful minister and servant of God,"(7) which also he was.
307
1 As to their affirming that Paul said plainly in the Second (Epistle] to the Corinthians, "In whom the god of this world hath blinded the minds of them that believe not,"(8) and maintaining that there is indeed one god of this world, but another who is beyond all principality, and beginning, and power, we are not to blame if they, who give out that they do themselves know mysteries beyond God, know not how to read Paul. For if any one read the passage thus--according to Paul's custom, as I show elsewhere, and by many examples, that he uses transposition of words --"In whom God," then pointing it off, and making a slight interval, and at the same time read also the rest (of the sentence] in one (clause], "hath blinded the minds of them of this world that believe not," he shall find out the true (sense]; that it is contained in the expression, "God hath blinded the minds of the unbelievers of this world." And this is shown by means of the little interval (between the clause]. For Paul does not say, "the God of this world," as if recognising any other beyond Him; but he confessed God as indeed God. And he says, "the unbelievers of this world," because they shall not inherit the future age of incorruption. I shall show from Paul himself, how it is that God has blinded the minds of them that believe not, in the course of this work, that we may not just at present distract our mind from the matter in hand, (by wandering] at large.
2 From many other instances also, we may discover that the apostle frequently uses a transposed order in his sentences, due to the rapidity of his discourses, and the impetus of the Spirit which is in him. An example occurs in the (Epistle] to the Galatians, where he expresses himself as follows: "Wherefore then the law of works?(9) It was added, until the seed should come to whom the promise was made; (and it was] ordained by angels in the hand of a Mediator."(10) For the order of the words runs thus: "Wherefore then the law of works? Ordained by angels in the hand of a Mediator, it was added until the seed should come to whom the promise was made," -- man thus asking the question, and the Spirit making answer. And again, in the Second to the Thessalonians, speaking of Antichrist, he says, "And then shall that wicked be revealed, whom the Lord Jesus Christ(11) shall slay with the Spirit of His mouth, and shall destroy him(11) with the presence of his coming; (even him] whose coming is after the working of Satan, with all power, and signs, and lying wonders."(12) Now in these (sentences] the order of the words is this: "And then shall be revealed that wicked, whose coming is after the working of Satan, with all power, and signs, and lying wonders, whom the Lord Jesus shall slay with the Spirit of His mouth, and shall destroy with the presence of His coming." For he does not mean that the coming of the Lord is after the working of Satan; but the coming of the wicked one, whom we also call Antichrist. If, then, one does not attend to the (proper] reading (of the passage], and if he do not exhibit the intervals of breathing as they occur, there shall be not only incongruities, but also, when reading, he will utter blasphemy, as if the advent of the Lord could take place according to the working of Satan. So therefore, in such passages, the hyperbaton must be exhibited by the reading, and the apostle's meaning following on, preserved; and thus we do not read in that passage, "the god of this world," but, "God," whom we do truly call God; and we hear (it declared of] the unbelieving and the blinded of this world, that they shall not inherit the world of life which is to come.
308
1 This calumny, then, of these men, having been quashed, it is clearly proved that neither the prophets nor the apostles did ever name another God, or call (him] Lord, except the true and only God. Much more (would this be the case with regard to] the Lord Himself, who did also direct us to "render unto Caesar the things that are Caesar's, and to God the things that are God's;"(1) naming indeed Caesar as Caesar, but confessing God as God. In like manner also, that (text] which says, "Ye cannot serve two masters,"(2) He does Himself interpret, saying, "Ye cannot serve God and mammon;" acknowledging God indeed as God, but mentioning mammon, a thing having also an existence. He does not call mammon Lord when He says, "Ye cannot serve two masters;" but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it. For He says, "He that committeth sin is the slave of sin."(3) Inasmuch, then, as He terms those "the slaves of sin" who serve sin, but does not certainly call sin itself God, thus also He terms those who serve mammon "the slaves of mammon," not calling mammon God. For mammon is, according to the Jewish language, which the Samaritans do also use, a covetous man, and one who wishes to have more than he ought to have. But according to the Hebrew, it is by the addition of a syllable (adjunctive) called Mamuel,(4) and signifies gulosum, that is, one whose gullet is insatiable. Therefore, according to both these things which are indicated, we cannot serve God and mammon.
2 But also, when He spoke of the devil as strong, not absolutely so, but as in comparison with us, the Lord showed Himself under every aspect and truly to be the strong man, saying that one can in no other way "spoil the goods of a strong man, if he do not first bind the strong man himself, and then he will spoil his house."(5) Now we were the vessels and the house of this (strong man] when we were in a state of apostasy; for he put us to whatever use he pleased, and the unclean spirit dwelt within us. For he was not strong, as opposed to Him who bound him, and spoiled his house; but as against those persons who were his tools, inasmuch as he caused their thought to wander away from God: these did the Lord snatch from his grasp. As also Jeremiah declares, "The LORD hath redeemed Jacob, and has snatched him from the hand of him that was stronger than he."(6) If, then, he had not pointed out Him who binds and spoils his goods, but had merely spoken of him as being strong, the strong man should have been unconquered. But he also subjoined Him who obtains and retains possession; for he holds who binds, but he is held who is bound. And this he did without any comparison, so that, apostate slave as he was, he might not be compared to the Lord: for not he alone, but not one of created and subject things, shall ever be compared to the Word of God, by whom all things were made, who is our Lord Jesus Christ.
3 For that all things, whether Angels, or Archangels, or Thrones, or Dominions, were both established and created by Him who is God over all, through His Word, John has thus pointed out. For when he had spoken of the Word of God as having been in the Father, he added, "All things were made by Him, and without Him was not anything made."(7) David also, when he had enumerated (His] praises, subjoins by name all things whatsoever I have mentioned, both the heavens and all the powers therein: "For He commanded, and they were created; He spake, and they were made." Whom, therefore, did He command? The Word, no doubt, "by whom," he says, "the heavens were established, and all their power by the breath of His mouth."(8) But that He did Himself make all things freely, and as He pleased, again David says, "But our God is in the heavens above, and in the earth; He hath made all things whatsoever He pleased."(1) But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term (applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator.
309
1 This, therefore, having been clearly demonstrated here (and it shall yet be so still more clearly), that neither the prophets, nor the apostles, nor the Lord Christ in His own person, did acknowledge any other Lord or God, but the God and Lord supreme: the prophets and the apostles confessing the Father and the Son; but naming no other as God, and confessing no other as Lord: and the Lord Himself handing down to His disciples, that He, the Father, is the only God and Lord, who alone is God and ruler of all; -- it is incumbent on us to follow, if we are their disciples indeed, their testimonies to this effect. For Matthew the apostle -- knowing, as one and the same God, Him who had given promise to Abraham, that He would make his seed as the stars of heaven,(2) and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved(3) --declares that John, when preparing the way for Christ, said to those who were boasting of their relationship (to Abraham] according to the flesh, but who had their mind tinged and stuffed with all manner of evil, preaching that repentance which should call them back from their evil doings, said, "O generation of vipers, who hath shown you to flee from the wrath to come? Bring forth therefore fruit meet for repentance. And think not to say within yourselves, We have Abraham (to our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham."(4) He preached to them, therefore, the repentance from wickedness, but he did not declare to them another God, besides Him who made the promise to Abraham; he, the forerunner of Christ, of whom Matthew again says, and Luke likewise, "For this is he that was spoken of from the Lord by the prophet, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough into smooth ways; and all flesh shall see the salvation of God."(5) There is therefore one and the same God, the Father of our Lord, who also promised, through the prophets, that He would send His forerunner; and His salvation -- that is, His Word -- He caused to be made visible to all flesh, (the Word] Himself being made incarnate, that in all things their King might become manifest. For it is necessary that those (beings] which are judged do see the judge, and know Him from whom they receive judgment; and it is also proper, that those which follow on to glory should know Him who bestows upon them the gift of glory.
2 Then again Matthew, when speaking of the angel, says, "The angel of the Lord appeared to Joseph in sleep."(6) Of what Lord he does himself interpret: "That it may be fulfilled which was spoken of the Lord by the prophet, Out of Egypt have I called my son."(7) "Behold, a virgin shall conceive, and shall bring forth a son, and they shall call his name Emmanuel; which is, being interpreted, God with us."(8) David likewise speaks of Him who, from the virgin, is Emmanuel: "Turn not away the face of Thine anointed. The LORD hath sworn a truth to David, and will not turn from him. Of the fruit of thy body will I set upon thy seat."(9) And again: "In Judea is God known; His place has been made in peace, and His dwelling in Zion."(10) Therefore there is one and the same God, who was proclaimed by the prophets and announced by the Gospel; and His Son, who was of the fruit of David's body, that is, of the virgin of (the house of] David, and Emmanuel; whose star also Balaam thus prophesied: "There shall come a star out of Jacob, and a leader shall rise in Israel."(1) But Matthew says that the Magi, coming from the east, exclaimed "For we have seen His star in the east, and are come to worship Him;"(2) and that, having been led by the star into the house of Jacob to Emmanuel, they showed, by these gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the mortal human met; gold, because He was a King, "of whose kingdom is no end;"(3) and frankincense, because He was God, who also "was made known in Judea,"(4) and was "declared to those who sought Him not."(5)
3 And then, (speaking of His] baptism, Matthew says, "The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."(6) For Christ did not at that time descend upon Jesus, neither was Christ one and Jesus another: but the Word of God--who is the Saviour of all, and the ruler of heaven and earth, who is Jesus, as I have already pointed out, who did also take upon Him flesh, and was anointed by the Spirit from the Father--was made Jesus Christ, as Esaias also says, "There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him. He shall not judge according to glory,(7) nor reprove after the manner of speech; but He shall dispense judgment to the humble man, and reprove the haughty ones of the earth."(8) And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, "The Spirit of God is upon Me, because He hath anointed Me: He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn."(9) For inasmuch as the Word of God was man from the root of Jesse, and son of Abraham, in this respect did the Spirit of God rest upon Him, and anoint Him to preach the Gospel to the lowly. But inasmuch as He was God, He did not judge according to glory, nor reprove after the manner of speech. For "He needed not that any should testify to Him of man,(10) for He Himself knew what was in man."(11) For He called all men that mourn; and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, "Every one shall be holden with the cords of his own sins."(12) Therefore did the Spirit of God descend upon Him, (the Spirit] of Him who had promised by the prophets that He would anoint Him, so that we, receiving from the abundance of His unction, might be saved. Such, then, (is the witness] of Matthew.
310
1 Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless."(13) And again, speaking of Zacharias: "And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense; "(14) and he came to sacrifice, "entering into the temple of the Lord."(15) Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never--as I have already shown--have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord. And then, speaking of John, he thus says: "For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord."(16) For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even "more than a prophet,"(17) and that "among those born of women none is greater than John the Baptist;" who did also make the people ready for the Lord's advent, warning his fellow-servants, and preaching to them repentance, that they might receive remission from the Lord when He should be present, having been convened to Him, from whom they had been alienated because of sins and transgressions. As also David says, "The alienated are sinners from the womb: they go astray as soon as they are born."(1) And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elias, a perfect people for the Lord.
2 And again, speaking in reference to the angel, he says: "But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favour with God."(2) And he says concerning the Lord: "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end."(3) For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath taken up His child Israel, in remembrance of His mercy, as He spake to our fathers, Abraham, and his seed for ever."(4) By these and such like (passages] the Gospel points out that it was God who spake to the fathers; that it was He who, by Moses, instituted the legal dispensation, by which giving of the law we know that He spake to the fathers. This same God,. after His great goodness, poured His compassion upon us, through which compassion "the Day-spring from on high hath looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;"(5) as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back(6) to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith."(7) But Zacharias prophesying, exclaimed, "Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy (promised] to our fathers, and to remember His holy covenant, the oath which He sware to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days."(8) Then he says to John: "And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare HiS ways; to give knowledge of salvation to His people, for the remission of their sins."(9) For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a man who was made before me;(10) because He was prior to me: and of His fulness have all we received."(11) This, therefore, was the knowledge of salvation; but (it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: "I have waited for Thy salvation, O Lord."(12) And then again, Saviour: "Behold my God, my Saviour, I will put my trust in Him."(13) But as bringing salvation, thus: "God hath made known His salvation (salutare) in the sight of the heathen."(14) For He is indeed Saviour, as being the Son and Word of God; but salutary, since (He is] Spirit; for he says: "The Spirit of our countenance, Christ the Lord."(15) But salvation, as being flesh: for "the Word was made flesh, and dwelt among us."(16) This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world.
3 And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: "For(1) there is born in the house of David, a Saviour, which is Christ the Lord. Then (appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will." (2) The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, (the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, "For unto you is born this day a Saviour, who is Christ the Lord, in the city of David." For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the (Demiurge], and upon whom, after his baptism, that is, after (the lapse of] thirty years, they maintain the Saviour from above descended. But why did (the angels] add, "in the city of David," if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer (Demiurge] of the entire universe made promise to David, as David himself declares: "My help is from God, who made heaven and earth;"(3) and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God."(4) The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out (your hands], thus rendering us pious and grateful towards Him who made, established, and (still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator ? This identical truth was also what the angels (proclaimed]. For when they exclaim, "Glory to God in the highest, and in earth peace," they have glorified with these. words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them."(5) For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds (adored], these angels from the Ogdoad brought to them error and not truth.
4 And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:"(6) in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel."(7) And "Anna"(8) also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem."(9) Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.
5 Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way.(10) The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias,"(1)"Prepare ye the way of me Lord, make straight paths before our God." For the prophets did not announce one and mother God, but one and the same; under rations aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding(2) this; and I shall show (the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God; "(3) confirming what had been spoken by the prophet: "The LORD said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool."(4) Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.
Irenaeus, ag. Heresies Liv.3 ch.6