Tertullian — Commentary on Scripture

Isaiah 11:8

Happily the Creator has promised by Isaiah to give this power even to little children, of putting their hand in the cockatrice den and on the hole of the young asps without at all receiving hurt. And, indeed, we are aware … that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described by the name of serpent, dragon and every other most conspicuous beast in the power of the Creator. This power the Creator conferred first of all upon his Christ, even as the ninetieth psalm says to him: “Upon the asp and the basilisk shall you tread; the lion and the dragon shall you trample under foot.” So also Isaiah: “In that day the Lord God shall draw his sacred, great and strong sword” (even his Christ) “against that dragon, that great and tortuous serpent; and he shall slay him in that day.”

AGAINST MARCION 4.24

Isaiah 19:1

Egypt is sometimes understood to mean the whole world in [Isaiah], because of superstition and malediction.

AN ANSWER TO THE JEWS 9

Isaiah 26:19

Unquestionably, if the people were indulging in figurative murmurs that their bones were become dry and that their hope had perished—plaintive at the consequences of their dispersion—then God might fairly enough seem to have consoled their figurative despair with a figurative promise. Since, however, no injury had as yet alighted on the people from their dispersion, although the hope of the resurrection had very frequently failed among them, it is manifest that it was owing to the perishing condition of their bodies that their faith in the resurrection was shaken. God, therefore, was rebuilding the faith that the people were pulling down. But even if it were true that Israel was depressed at some shock in their existing circumstances, we must not on that account suppose that the purpose of revelation could have rested in a parable. Its aim must have been to testify a resurrection, in order to raise the nation’s hope to even an eternal salvation and an indispensable restoration and thereby turn off their minds from brooding over their present affairs. This indeed is the aim of other p…

Unquestionably, if the people were indulging in figurative murmurs that their bones were become dry and that their hope had perished—plaintive at the consequences of their dispersion—then God might fairly enough seem to have consoled their figurative despair with a figurative promise. Since, however, no injury had as yet alighted on the people from their dispersion, although the hope of the resurrection had very frequently failed among them, it is manifest that it was owing to the perishing condition of their bodies that their faith in the resurrection was shaken. God, therefore, was rebuilding the faith that the people were pulling down. But even if it were true that Israel was depressed at some shock in their existing circumstances, we must not on that account suppose that the purpose of revelation could have rested in a parable. Its aim must have been to testify a resurrection, in order to raise the nation’s hope to even an eternal salvation and an indispensable restoration and thereby turn off their minds from brooding over their present affairs. This indeed is the aim of other prophets likewise. “You shall go forth,” [says Malachi], “from your tombs, as young calves let loose from their bonds, and you shall tread down your enemies.” And again [Isaiah says], “Your heart shall rejoice, and your bones shall spring up like the grass,” because the grass also is renewed by the dissolution and corruption of the seed. In a word, if it is contended that the figure of the rising bones refers properly to the state of Israel, why is the same hope announced to all nations, instead of being limited to Israel only, of reinvesting those bony remains with bodily substance and vital breath and of raising up their dead out of the grave? For the language is universal: “The dead shall arise and come forth from their graves; for the dew which comes from you is medicine to their bones.” In another passage it is written: “All flesh shall come to worship before me, says the Lord.” When? When the fashion of this world shall begin to pass away. For he said before, “As the new heaven and the new earth, which I make, remain before me, says the Lord, so shall your seed remain.” Then also shall be fulfilled what is written afterwards: “And they shall go forth” [namely, from their graves] “and shall see the carcasses of those who have transgressed: for their worm shall never die, nor shall their fire be quenched; and they shall be a spectacle to all flesh,” even to that which, being raised again from the dead and brought out from the grave, shall adore the Lord for his great grace.

ON THE RESURRECTION OF THE FLESH 31

Isaiah 26:20

When we read, “Go, my people, enter into your closets for a little while, until my anger passes away,” we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did he use the expression closets in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a similar principle that embalmed corpses are set aside for burial in mausoleums and sepulchers, in order that they may be removed from there when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “until his anger passes away,” which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulcher, in which it had been deposit…

When we read, “Go, my people, enter into your closets for a little while, until my anger passes away,” we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did he use the expression closets in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a similar principle that embalmed corpses are set aside for burial in mausoleums and sepulchers, in order that they may be removed from there when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “until his anger passes away,” which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulcher, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.

ON THE RESURRECTION OF THE FLESH 27

Isaiah 27:11

The women, returning from the sepulcher and from this vision of the angels, were foreseen by Isaiah, when he says, “Come, you women, who return from the vision,” that is, “come” to report the resurrection of the Lord. It was well, however, that the unbelief of the disciples was so persistent, in order that to the last we might consistently maintain that Jesus revealed himself to the disciples as none other than the Christ of the prophets.

AGAINST MARCION 4.43

Isaiah 28:14-15

What, then, are the burdens that he censures? None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbor of his own; cajoling the people, loving gifts, pursuing rewards, robbing the poor of the right of judgment, that they might have the widow for a prey and the fatherless for a spoil. Of these Isaiah also says, “woe to them that are strong in Jerusalem!”

AGAINST MARCION 4.27

Isaiah 33:14

The Scripture itself … expressly distinguishes between Abraham’s bosom, where the poor man dwells, and the infernal place of torment. “Hell” (I take it) means one thing, and “Abraham’s bosom” another. “A great gulf” is said to separate those regions and to hinder a passage from one to the other. Besides, the rich man could not have “lifted up his eyes,” and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth.… There is some determinate place called Abraham’s bosom, and it is designed for the reception of souls of Abraham’s children, even from among the Gentiles (since he is “the father of many nations,” which must be classed amongst his family), and of the same faith as that with which he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham’s bosom. Although it is not in heaven, it is yet higher than hell, and it is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the…

The Scripture itself … expressly distinguishes between Abraham’s bosom, where the poor man dwells, and the infernal place of torment. “Hell” (I take it) means one thing, and “Abraham’s bosom” another. “A great gulf” is said to separate those regions and to hinder a passage from one to the other. Besides, the rich man could not have “lifted up his eyes,” and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth.… There is some determinate place called Abraham’s bosom, and it is designed for the reception of souls of Abraham’s children, even from among the Gentiles (since he is “the father of many nations,” which must be classed amongst his family), and of the same faith as that with which he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham’s bosom. Although it is not in heaven, it is yet higher than hell, and it is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrections of all people with the “full recompense of their reward.” This consummation will then be manifested in heavenly promises.… Amos, however, tells us of “those stories towards heaven” which Christ “builds”—of course for his people. There also is that everlasting abode of which Isaiah asks, “Who shall declare to you the eternal place, but he (that is, of course, Christ) who walks in righteousness, speaks of the straight path, and hates injustice and iniquity?” Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible, without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future and where is given some foresight of the glory of both judgments?

AGAINST MARCION 4.34

Isaiah 35:3

The sick of the palsy is healed, and that in public, in the sight of the people. For, says Isaiah, “they shall see the glory of the Lord and the excellence of our God.” What glory, and what excellence? “Be strong, you weak hands and feeble knees” refers to the palsy. “Be strong; fear not.” “Be strong” is not vainly repeated, nor is “fear not” vainly added; because with the renewal of the limbs there was to be, according to the promise, a restoration also of bodily energies: “Arise, and take up your couch”; and likewise moral courage not to be afraid of those who should say, “Who can forgive sins, but God alone?”

AGAINST MARCION 4.10.1

Isaiah 35:4

The actions of Christ must be seen alongside the rule of the Scriptures. Unless I am mistaken, we see that Christ’s work consisted of two actions: preaching and power. Let us look at each of these in the order we have just listed them. First, Christ was announced as a preacher. Isaiah said, “Cry out loud, and do not hold back. Lift up your voice as a trumpet, and declare to my people their crimes and to the house of Jacob their sins. Then seek me day by day and desire to learn my ways, as a nation that has done righteousness and has not forsaken the judgment of God,” and so forth. Second, it was announced that Christ would do acts of power from the Father. Isaiah said, “Behold, our God will come with judgment; he will come and save us. Then the sick will be healed, the eyes of the blind will see, the ears of the deaf will hear, the mute will speak, and the lame will leap as a deer.”

AN ANSWER TO THE JEWS 9

Isaiah 35:6

Let me dispel at once the … assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too. We have prophecies about the Lord himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb.… Not even of his mighty works have [the prophets] used parabolic language. Or else, were not the eyes of the blind opened? Did not the tongue of the mute recover speech? Did not the relaxed hands and palsied knees become strong, and the lame leap like a deer? No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according…

Let me dispel at once the … assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too. We have prophecies about the Lord himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb.… Not even of his mighty works have [the prophets] used parabolic language. Or else, were not the eyes of the blind opened? Did not the tongue of the mute recover speech? Did not the relaxed hands and palsied knees become strong, and the lame leap like a deer? No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases that were healed by the Lord. But still they were all fulfilled literally, thus showing that the prophets foretold both senses, except that very many of their words can be taken only in a pure and simple signification and free from all allegorical obscurity.

ON THE RESURRECTION OF THE FLESH 20

Isaiah 35:10

“Everlasting joy,” says Isaiah, “shall be upon their heads.” Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” he continues, “shall flee away.” The angel echoes the same to John: “And God shall wipe away all tears from their eyes,” from the same eyes indeed which had formerly wept and which might weep again if the loving kindness of God did not dry up every fountain of tears. And again: “God shall wipe away all tears from their eyes; and there shall be no more death,” and therefore no more corruption, it being chased away by incorruption, even as death is by immortality.

ON THE RESURRECTION OF THE FLESH 58

Isaiah 39:1-2

In the parable of the rich man, he flattered himself about the increase of his fields. But God said to him, “Fool! This night your soul is required of you; and the things you have prepared, whose will they be?” It was the same way when King Hezekiah heard from Isaiah the sad doom of his kingdom after he had gloried before the envoys of Babylon in his treasures and the deposits of his precious things.

AGAINST MARCION 4.28

Isaiah 40:3

Since even then by Isaiah it was Christ, the Word and the Spirit of the Creator who prophetically described John as “the voice of one crying in the wilderness to prepare the way of the Lord.” And [he] was about to come forth for the purpose of terminating from that point onwards the course of the law and the prophets: by their fulfillment and not their extinction.

AGAINST MARCION 4.33

Isaiah 40:25

God is one thing, and what belongs to God is another thing.… How will you employ in a comparison with God an object as your example, [such as a king] which fails in all the purposes that belong to a comparison? Why, when supreme power among kings cannot evidently be varied but only unique and singular, is an exception made in the case of him (of all others) who is King of kings, and (from the exceeding greatness of his power and the subjection of all other ranks to him) the very summit, as it were, of dominion?

AGAINST MARCION 1.4

Isaiah 41:18

God is not offering his services as a water manager or a farmer when he says, “I will open rivers in a dry land; I will plant in the wilderness the cedar and the box tree.”

AGAINST MARCION 3.5

Isaiah 42:5

And again, “who gave breath to the people on the earth and spirit to those walking on it.” For at first the soul, that is, “breath,” was given to the people who go around on the earth, that is, to those acting in flesh in a fleshly manner; then later the Spirit was given to those who walk on the earth, that is, those who subdue the works of the flesh, as the apostle affirms, “Not that which is spiritual first, but that which is animal and then that which is spiritual.” For although Adam from the beginning prophesied that great mystery in Christ and the church, “this is now bone of my bone and flesh of my flesh, on which account a man will leave his father and mother and cleave to his wife and they two will become one flesh,” he was subject to a falling of the spirit.

ON THE SOUL 11:3-4

Isaiah 43:19-20

For of this number I find figurative hints up and down the Creator’s dispensation in the twelve streams of Elim. … Now the same number of apostles was thus portended, as if they were to be fountains and rivers that should water the Gentile world, which was formerly dry and destitute of knowledge, as he says by Isaiah, “I will put streams in the unwatered ground.”

AGAINST MARCION 4.13

Isaiah 44:25

Remember that the “heart of humanity is ashes,” according to the estimate of God, and that “the very wisdom of the world is foolishness.” … Then, if the heretic seeks refuge in the depraved thoughts of the vulgar or the imaginations of the world, I must say to him, “Part company with the heathen, O heretic!” For although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different person from a heathen. So give the nonbeliever back his own view of things, since he does not himself learn from yours. Why lean on a blind guide, if you have eyes of your own? Why be clothed by one who is naked, if you have put on Christ?

ON THE RESURRECTION OF THE FLESH 3

Isaiah 45:1

“Thus says the Lord God to my Christ [the] Lord, whose right hand I have held, that the nations may hear him, ‘the powers of kings will I burst asunder; I will open before him the gates, and the cities shall not be closed to him.’ ” This very thing we see now fulfilled. For whose right hand does God the Father hold but Christ’s, his Son? All nations have heard of him, that is, people of all nations have believed. Their preachers, the apostles, are pointed to in the psalms of David: “Into the entire earth,” he says, “is gone out their sound, and to the ends of the earth their words.” For on whom else have nations the world over believed but on the Christ who has now already come?… In all these places the name of the Christ has already come to reign. He is the one before whom the gates of all cities have been opened and to whom none are closed, before whom iron bars have been crumbled and brazen gates opened. There is a spiritual sense affixed to these expressions. The hearts of individuals, having been blockaded in various ways by the devil, are now unbarred by the faith of Christ. Th…

“Thus says the Lord God to my Christ [the] Lord, whose right hand I have held, that the nations may hear him, ‘the powers of kings will I burst asunder; I will open before him the gates, and the cities shall not be closed to him.’ ” This very thing we see now fulfilled. For whose right hand does God the Father hold but Christ’s, his Son? All nations have heard of him, that is, people of all nations have believed. Their preachers, the apostles, are pointed to in the psalms of David: “Into the entire earth,” he says, “is gone out their sound, and to the ends of the earth their words.” For on whom else have nations the world over believed but on the Christ who has now already come?… In all these places the name of the Christ has already come to reign. He is the one before whom the gates of all cities have been opened and to whom none are closed, before whom iron bars have been crumbled and brazen gates opened. There is a spiritual sense affixed to these expressions. The hearts of individuals, having been blockaded in various ways by the devil, are now unbarred by the faith of Christ. This promise has already been evidently fulfilled, inasmuch as in all these places there are people who live believing in the name of Christ.

AN ANSWER TO THE JEWS 7

Isaiah 45:6

And inasmuch as this Son is undivided and inseparable from the Father, so is he to be reckoned as being in the Father, even when he is not named. The fact is, if he had named him expressly, he would have separated him, saying in so many words, “Beside me there is none else, except my Son.” In short, he would have made his Son actually another, after excepting him from others.

AGAINST PRAXEAS 18