[4131] John iv. 35, etc.
[4132] Matt. i. 20, etc.
[4133] Luke iv. 18.
[4134] Isa. lxi. 1.
[4135] Acts viii. 27; Isa. liii. 7.
[4136] Acts ii. 41, Acts iv. 4.
Chapter XXIV.--The conversion of the Gentiles was more difficult than that of the Jews; the labours of those apostles, therefore who engaged in the former task, were greater than those who undertook the latter.
1. Wherefore also Paul, since he was the apostle of the Gentiles, says, "I laboured more than they all." [4137] For the instruction of the former, [viz., the Jews,] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God, --Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was [exercised] towards Him. As I have pointed out in the preceding book, the apostle did, in the first place, instruct the Gentiles to depart from the superstition of idols, and to worship one God, the Creator of heaven and earth, and the Framer of the whole creation; and that His Son was His Word, by whom He founded all things; and that He, in the last times, was made a man among men; that He reformed the human race, but destroyed and conquered the enemy of man, and gave to His handiwork victory against the adversary. But although they who were of the circumcision still did not obey the words of God, for they were despisers, yet they were previously instructed not to commit adultery, nor fornication, nor theft, nor fraud; and that whatsoever things are done to our neighbours' prejudice, were evil, and detested by God. Wherefore also they did readily agree to abstain from these things, because they had been thus instructed.
2. But they were bound to teach the Gentiles also this very thing, that works of such a nature were wicked, prejudicial, and useless, and destructive to those who engaged in them. Wherefore he who had received the apostolate to the Gentiles, [4138] did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is "above all principality, and dominion, and power, and every name which is named;" [4139] and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross;" [4140] also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven. These things, too, were preached to the Gentiles by word, without [the aid of] the Scriptures: wherefore, also, they who preached among the Gentiles underwent greater labour. But, on the other hand, the faith of the Gentiles is proved to be of a more noble description, since they followed the word of God without the instruction [derived] from the [sacred] writings (sine instructione literarum).
[4137] 1 Cor. xv. 10.
[4138] [A clear note of recognition on the part of our author, that St. Paul's mission was world-wide, while St. Peter's was limited.]
[4139] Eph. i. 21.
[4140] Phil. ii. 8.
Chapter XXV.--Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.
1. For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, [4141] and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ [4142] is the chief corner-stone" sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.
2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law. [4144] For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token on his hand. But after this had been done, and he had drawn back his hand, his brother Phares came forth the first; then, after him, Zara, upon whom was the scarlet line, [was born] the second: the Scripture clearly pointing out that people which possessed the scarlet sign, that is, faith in a state of circumcision, which was shown beforehand, indeed, in the patriarchs first; but after that withdrawn, that his brother might be born; and also, in like manner, him who was the elder, as being born in the second place, [him] who was distinguished by the scarlet token which was [fastened] on him, that is, the passion of the Just One, which was prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God.
3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, "In this is the saying true, that it is one people' who sows, but another who shall reap;" [4145] but it is one God who bestows things suitable upon both--seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase. [4146] For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, "Who will give me in the desert the last dwelling-place?" [4147] in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them. [4148]
[4141] Matt. iii. 9.
[4142] Eph. ii. 20.
[4143] [Note, the Gentile Church was the old religion and was Catholic; in Christ it became Catholic again: the Mosaic system was a parenthetical thing of fifteen hundred years only. Such is the luminous and clarifying scheme of Irenæus, expounding St. Paul (Gal. iii. 14-20). Inferences: (1) They who speak as if the Mosaic system covered the whole Old Testament darken the divine counsels. (2) The God of Scripture was never the God of the Jews only.]
[4144] Gen. xxxviii. 28, etc.
[4145] John iv. 37.
[4146] 1 Cor. iii. 7.
[4147] Jer. ix. 2. [A "remote dwelling-place" rather (stathmon eschaton according to LXX.) to square with the argument.]
[4148] [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]