Lucius Caecilius Firmianus Lactantius — Commentary on Scripture

1 Corinthians 1:20

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 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.

The Divine Institutes Book 4

1 Corinthians 1:21

Since, therefore, human wisdom has no existence (Socrates says in the writings of Plato), let us follow that which is divine, and let us give thanks to God, who has revealed and delivered it to us; and let us congratulate ourselves, that through the divine bounty we possess the truth and wisdom, which, though sought by so many intellects through so many ages, philosophy

1 Corinthians 2:7

But this consideration may perhaps have influenced them, that if there were any true religion, it would exert itself and assert its authority, and not permit the existence of anything opposed to it. For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery and a heavenly secret. And no man can know this by any means, unless he is taught.

The Divine Institutes Book 2

1 Corinthians 2:9

For, having left God, the parent and founder of all things, men began to worship the senseless works 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, 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.

The Divine Institutes Book 4

1 Corinthians 3:11

But let us suppose it possible that any one, by natural and innate goodness, should gain true virtues, such a man as we have heard that Cimon was at Athens, who both gave alms to the needy, and entertained the poor, and clothed the naked; yet, when that one thing which is of the greatest importance is wanting-the acknowledgment of God-then all those good things are superfluous and empty, so that in pursuing them he has laboured in vain. For all his justice will resemble a human body which has no head, in which, although all the limbs are in their proper position, and figure, and proportion, yet, since that is wanting which is the chief thing of all, it is destitute both of life and of all sensation.

The Divine Institutes Book 6

1 Corinthians 3:13

These things are near to the truth. For the soul, when separated from the body, is, as the same poet says, "No vision of the drowsy night, No airy current half so light," because it is a spirit, and by its very slightness incapable of being perceived, but only by us who are corporeal but capable of being perceived by God, since it belongs to Him to be able to do all things.

The Divine Institutes Book 7

1 Corinthians 4:4

But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none.

1 Corinthians 7:2

There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God. Nor would necessity compel a woman to dishonour her modesty, to seek for herself a most disgraceful mode of sustenance; since the males also would restrain their lust, and the pious and religious contributions of the rich would succour the destitute.

The Divine Institutes Book 5

1 Corinthians 11:1

What, then, is it? Truly religion is the cultivation of the truth, but superstition of that which is false. And it makes the entire difference what you worship, not how you worship, or what prayer you offer. But because the worshippers of the gods imagine themselves to be religious, though they are superstitious, they are neither able to distinguish religion from superstition, nor to express the meaning of the names.

The Divine Institutes Book 4

1 Corinthians 11:19

Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies, which would break the unity of the sacred body; and that they admonished us to be on our guard with the greatest prudence, lest we should at any time fall into the snares and deceits of that adversary of ours, with whom God has willed that we should contend.

The Divine Institutes Book 4

1 Corinthians 15:19

For if our souls are mortal, if virtue is about to have no existence after the dissolution of the body, why do we avoid the goods assigned to us, as though we were ungrateful or unworthy of enjoying the divine gifts? For, that we may enjoy these blessings, we must live in wickedness and impiety, because virtue, that is, justice, is followed by poverty. Therefore he is not of sound mind, who, without having any greater hope set before him, prefers labours, and tortures, and miseries, to those goods which others enjoy in life. But if virtue is to be taken up, as is most rightly said by these, because it is evident that man is born to it, it ought to contain some greater hope, which may apply a great and illustrious solace for the ills and labours which it is the part of virtue to endure.

The Divine Institutes Book 6

1 John 3:1

In Cicero, Catulus in the Hortensius, while he prefers philosophy to all things, says that he would rather have one short treatise respecting duty, than a long speech in behalf of a seditious man Cornelius. And this is plainly to be regarded not as the opinion of Catulus, who perhaps did not utter this saying, but as that of Cicero, who wrote it. I believe that he wrote it for the purpose of recommending these books which he was about to write on Offices, in which books he testifies that nothing in the whole range of philosophy is better and more profitable than to give precepts for living. But if this is done by those who do not know the truth, how much more ought we to do it, who are able to give true precepts, being taught and enlightened by God?

The Divine Institutes Book 6

1 John 4:8

But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only, what solitude can be happy? As though we, in asserting that He is one, say that He is desolate and solitary. Undoubtedly He has ministers, whom we call messengers. And that is true, which I have before related, that Seneca said in his Exhortations that God produced ministers of His kingdom. But these are neither gods, nor do they wish to be called gods or to be worshipped, inasmuch as they do nothing but execute the command and will of God.

The Divine Institutes Book 1

1 John 4:15

Nor let the Jews, or philosophers, flatter themselves respecting the Supreme God. He who has not acknowledged the Son has been unable to acknowledge the Father.

1 Kings 9:7-9

After a short time the emperor Vespasian subdued the Jews and laid waste their lands with the sword and fire, besieged and reduced them by famine, overthrew Jerusalem, led the captives in triumph and prohibited the others who were left from ever returning to their native land. And these things were done by God on account of that crucifixion of Christ, as he before declared this to Solomon in their Scriptures, saying, “And Israel shall be for perdition and a reproach to the people, and this house shall be desolate; and every one that shall pass by shall be astonished, and shall say, ‘Why has God done these evils to this land, and to this house?’ And they shall say, ‘Because they forsook the Lord their God and persecuted their King, who was dearly beloved by God, and crucified him with great degradation; therefore has God brought on them these evils.’ ” For what would they not deserve who put to death their Lord, who had come for their salvation?

EPITOME OF THE DIVINE INSTITUTES 46

1 Peter 1:19

And the Jews even now exhibit a figure of this transaction when they mark their thresholds with the blood of a lamb. For when God was about to smite the Egyptians, to secure the Hebrews from that infliction He had enjoined them to slay a white lamb without spot, and to place on their thresholds a mark from its blood. And thus, when the first-born of the Egyptians had perished in one night, the Hebrews alone were saved by the sign of the blood: not that the blood of a sheep had such efficacy in itself as to be the safety of men, but it was an image of things to come. For Christ was the white lamb without spot; that is, He was innocent, and just, and holy, who, being slain by the same Jews, is the salvation of all who have written on their foreheads the sign of blood-that is, of the cross, on which He shed His blood.

The Divine Institutes Book 4

1 Peter 2:5

Now the first step is to understand false religions, and to throw aside the impious worship of gods which are made by the hand of man. But the second step is to perceive with the mind that there is but one Supreme God, whose power and providence made the world from the beginning, and afterwards continues to govern it. The third step is to know His Servant and Messenger, whom He sent as His ambassador to the earth, by whose teaching being freed from the error in which we were held entangled, and formed to the worship of the true God, we might learn righteousness. From all of these steps, as I have said, there is a rapid and easy gliding to a downfall, unless the feet are firmly planted with unshaken stedfastness. We see those shaken off from the first step, who, though they understand things which are false, do not, however, discover that which is true; and though they despised earthly and frail images, do not betake themselves to the worship of God, of whom they are ignorant. But viewing with admiration the elements of the universe, they worship the heaven, the earth, the sea, the s…

Now the first step is to understand false religions, and to throw aside the impious worship of gods which are made by the hand of man. But the second step is to perceive with the mind that there is but one Supreme God, whose power and providence made the world from the beginning, and afterwards continues to govern it. The third step is to know His Servant and Messenger, whom He sent as His ambassador to the earth, by whose teaching being freed from the error in which we were held entangled, and formed to the worship of the true God, we might learn righteousness. From all of these steps, as I have said, there is a rapid and easy gliding to a downfall, unless the feet are firmly planted with unshaken stedfastness.

We see those shaken off from the first step, who, though they understand things which are false, do not, however, discover that which is true; and though they despised earthly and frail images, do not betake themselves to the worship of God, of whom they are ignorant. But viewing with admiration the elements of the universe, they worship the heaven, the earth, the sea, the sun, the moon, and the other heavenly bodies.

But we say that those fall from the second step, who, though they understand that there is but one Supreme God, nevertheless, ensnared by the philosophers, and captivated by false arguments, entertain opinions concerning that excellent majesty far removed from the truth; who either deny that God has any figure, or think that He is moved by no affection, because every affection is a sign of weakness, which has no existence in God. But they are precipitated from the third step, who, though they know the Ambassador of God, who is also the Builder of the divine and immortal temple, either do not receive Him, or receive Him otherwise than faith demands.

A Treatise on the Anger of God, Chapter II

1 Samuel 16:1

The Jews had before been directed to compose a sacred oil, with which those who were called to the priesthood or to the kingdom might be anointed. And as now the robe of purple 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 chriesthai to express the art of anointing, which they now express by anleiphesthai, as the verse of Homer shows, “But the attendants washed, and anointed them with oil”; on this account we call him Christ, that is, the Anointed, who in Hebrew is called the Messiah.

EPITOME OF THE DIVINE INSTITUTES 4.7

1 Thessalonians 4:14

Therefore God discharged the office of a true father. He Himself formed the body; He Himself infused the soul with which we breathe. Whatever we are, it is altogether His work. In what manner He effected this He would have taught us, if it were right for us to know; as He taught us other things, which have conveyed to us the knowledge both of ancient error and of true light. Man, therefore, was made from different and opposite substances, as the world itself was made from light and darkness, from life and death; and he has admonished us that these two things contend against each other in man: so that if the soul, which has its origin from God, gains the mastery, it is immortal, and lives in perpetual light; if, on the other hand, the body shall overpower the soul, and subject it to its dominion, it is in everlasting darkness and death. And the force of this is not that it altogether annihilates the souls of the unrighteous, but subjects them to everlasting punishment. We term that punishment the second death, which is itself also perpetual, as also is immortality. We thus define th…

Therefore God discharged the office of a true father. He Himself formed the body; He Himself infused the soul with which we breathe. Whatever we are, it is altogether His work. In what manner He effected this He would have taught us, if it were right for us to know; as He taught us other things, which have conveyed to us the knowledge both of ancient error and of true light.

Man, therefore, was made from different and opposite substances, as the world itself was made from light and darkness, from life and death; and he has admonished us that these two things contend against each other in man: so that if the soul, which has its origin from God, gains the mastery, it is immortal, and lives in perpetual light; if, on the other hand, the body shall overpower the soul, and subject it to its dominion, it is in everlasting darkness and death. And the force of this is not that it altogether annihilates the souls of the unrighteous, but subjects them to everlasting punishment.

We term that punishment the second death, which is itself also perpetual, as also is immortality. We thus define the first death: Death is the dissolution of the nature of living beings; or thus: Death is the separation of body and soul. But we thus define the second death: Death is the suffering of eternal pain; or thus: Death is the condemnation of souls for their deserts to eternal punishments.

The Divine Institutes, Book 2, Chapter XIII

1 Timothy 2:5

Let men therefore learn and understand why the Most High God, when He sent His ambassador and messenger to instruct mortals with the precepts of His righteousness, willed that He should be clothed with mortal flesh, and be afflicted with torture, and be sentenced to death. For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple, that by His words and example He might spread throughout the earth a true and holy worship. But, however, that it might be certain that He was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God-that is, to immortali…

Let men therefore learn and understand why the Most High God, when He sent His ambassador and messenger to instruct mortals with the precepts of His righteousness, willed that He should be clothed with mortal flesh, and be afflicted with torture, and be sentenced to death. For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple, that by His words and example He might spread throughout the earth a true and holy worship. But, however, that it might be certain that He was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God-that is, to immortality: for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness; if He had been man only, He would not have been able to compel men to righteousness, unless there had been added an authority and virtue greater than that of man.

For, since man is composed of flesh and spirit, and the spirit must earn immortality by works of righteousness, the flesh, since it is earthly, and therefore mortal, draws with itself the spirit linked to it, and leads it from immortality to death. Therefore the spirit, apart from the flesh, could by no means be a guide to immortality for man, since the flesh hinders the spirit from following God. For it is frail, and liable to sin; but sin is the food and nourishment of death. For this cause, therefore, a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.

The Divine Institutes, Book 4, Chapter XXV