Tertullian — Commentary on Scripture

Isaiah 45:7

Now (like many other persons nowadays, especially those who have a heretical proclivity), while morbidly brooding over the question of the origin of evil, Marcion’s perception became blunted by the very irregularity of his researches. When he found the Creator declaring, “I am he that creates evil,” Marcion had already concluded from other arguments that satisfy only twisted minds that God is the author of evil. So Marcion now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil, and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition—one of a simple and pure benevolence, differing from the Creator—Marcion readily argued that in his Christ had been revealed a new and strange divinity; and then with a little leaven he leavened the whole lump of the faith, flavoring it with the acidity of his own heresy.

AGAINST MARCION 1.2

Isaiah 48:13

He is the Lord’s right hand, indeed his two hands, by which he worked and constructed the universe.

AGAINST HERMOGENES 45

Isaiah 50:10

By the mouth of Isaiah also [God] has asked concerning him, “Who is there among you that hears God? Let him hear the voice of his Son.” When, therefore, he here presents him with the words, “This is my beloved Son,” this clause is of course understood, “who I have promised.” For if he once promised and afterwards says, “This is he,” it is suitable conduct for one who accomplishes his purpose that he should utter his voice in proof of the promise that he had formerly made; but unsuitable in one who is amenable to the retort, “Can you, indeed, have a right to say, ‘This is my son,’ concerning whom you have given us no previous information, any more than you have favored us with a revelation about your own prior existence?”

AGAINST MARCION 4.22

Isaiah 52:5

There is indeed a blasphemy that we must avoid completely, namely, that any of us should give a pagan any cause for blasphemy by deceit or injury or insult or some other matter justifying complaint in which the Name is deservedly blamed, so that the Lord is deservedly angry. But if the words “because of you my name is blasphemed” cover every blasphemy, then we are all lost, since the whole culture assails the Name, for no fault of ours, with its wicked outcries.… Our name is blessed when we are cursed for keeping our discipline.

ON IDOLATRY 7:14

Isaiah 52:14

Similarly the Father addressed the Son, “Even as many will be astounded at you, so your appearance will be without glory from people.” For though, as David has it, he is timely in beauty even above the children of human beings, yet this is in that allegorical state of spiritual grace, when he girds himself with the sword of the Word, which is in truth his very own form and comeliness and glory.

AGAINST MARCION 3.17

Isaiah 53:1

Now he would most certainly have said “your arm” if he had not wished us to understand that the Father is Lord and the Son also is Lord.

AGAINST PRAXEAS 13

Isaiah 53:4

Now the Greeks are accustomed to use for “carry” a word that also signifies “to take away.” … Whatever were the cures that Jesus effected, he is mine.

AGAINST MARCION 4.8

Isaiah 53:11

However, I will show [Marcion] the death and burial and resurrection of Christ all indicated in a single sentence of Isaiah, who says, “His sepulchre was removed from the midst of them.” Now there could have been no sepulchre without death and no removal of sepulchre except by resurrection.… “He shall divide the spoil of many, because he poured out his soul to death.” For here is set forth the cause of this favor to him, even that it was to recompense him for his death.

AGAINST MARCION 3.19

Isaiah 63:1-2

He likewise, when mentioning the cup and making the New Testament to be sealed “in his blood,” affirms the reality of Christ’s body. For no blood can belong to a body that is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. In order, however, that you might discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, “Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in his apparel, in the greatness of his might? Why are your garments red, and your clothing as his who comes from the treading of the full winepress?” The prophetic Spirit contemplates the Lord as if he were already on his way to his passion, clad in his fleshly nature; and as he was to suffer therein, he represents the bleeding condition of his flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the winepress, from which the laborers descend reddened with the wine juice, like men stained in blood.

AGAINST MARCION 4.40