Luke 10.1-20, the mission of the seventy, woe to the cities, receiving the sender, the fall of Satan.
|1 Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος ἑτέρους ἑβδομήκοντα, καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι. 2 ἔλεγεν δὲ πρὸς αὐτούς Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ. 3 ὑπάγετε· ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. 4 μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μήδε ῥαβδον μὴ ὑποδήματα· καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 5 εἰς ἣν δ’ ἂν εἰσέλθητε οἰκίαν, πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 6 καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπ’ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφ’ ὑμᾶς ἀνακάμψει. 7 ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρ’ αὐτῶν· ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 8 καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, ἐσθίετε τὰ παρατιθέμενα ὑμῖν, 9 καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. 10 εἰς ἣν δ’ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε 11 Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε, ὅτι ἤγγικεν ἡ βασιλεία τοῦ Θεοῦ. 12 λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. 13 Οὐαί σοι, Χοραζείν, οὐαί σοι, Βηθσαϊδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν. 14 πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν. 15 καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ Ἅιδου καταβήσῃ. 16 Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με. 17 Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 18 εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 19 ἰδοὺ δέδωκα [or: δίδωμι] ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. 20 πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς.
||1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come. 2 Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 3 Go your ways. Behold, I send you out as lambs among wolves. 4 Carry no purse, nor wallet, neither staff nor sandals. Greet no one on the way. 5 Into whatever house you enter, first say, ‘Peace be to this house.’ 6 If a son of peace is there, your peace will rest on him; but if not, it will return to you. 7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house. 8 Into whatever city you enter, and they receive you, eat the things that are set before you. 9 Heal the sick who are therein, and tell them, ‘God’s Kingdom has come near to you.’ 10 But into whatever city you enter, and they don’t receive you, go out into its streets and say, 11 ‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.’ 12 I tell you, it will be more tolerable in that day for Sodom than for that city. 13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon in the judgment than for you. 15 You, Capernaum, who are exalted to heaven, will be brought down to Hades. 16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” 17 The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 He said to them, “I saw Satan having fallen like lightning from heaven. 19 Behold, I give you [or: I have given you] authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 20 Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”|
Tertullian, Against Marcion 4.24.1-9:  Adlegit et alios septuaginta apostolos super duodecim. Quo enim duodecim secundum totidem fontes in Elim, si non et septuaginta secundum totidem arbusta palmarum? Antitheses plurimum causarum diversitas fecit, non potestatum. Sed qui diversitatem causarum non respexit, facile eam potestatum existimavit. Profectionem filiorum Israelis creator etiam illis spoliis aureorum et argenteorum vasculorum et vestium praeter oneribus consparsionum ofFarcinatam educit ex Aegypto, Christus autem nec virgam discipulis in viam ferre praescripsit.  Illi enim in solitudinem promovebantur, hi autem in civitates mittebantur. Considera causarum offerentiam, et intelleges unam et eandem potestatem quae secundum penuriam et copiam expeditionem suorum disposuit, proinde per civitates abundaturam circumcidens sicut et egituram per solitudinem struxerat. Etiam calciamenta portare vetuit illos. Ipse enim erat sub quo nec in solitudine per tot annos populus calciamenta detriverat. Neminem, inquit, per viam salutaveritis.  O Christum destructorem prophetarum, a quibus hoc quoque accepit! Helisaeus, cum Giezin puerum suum mitteret in viam ad filium Sunamitidis resuscitandum de morte, puto sic ei praecepit: Accinge lumbos tuos et sume bacillum meum in manum et vade: quemcunque conveneris in via, ne benedixeris eum, id est ne salutaveris, et qui te benedixerit, ne responderis ei, id est ne resalutaveris. Quae est enim inter vias benedictio nisi ex occursu mutua salutatio?  Sic et dominus, in quam introissent domum, pacem ei dicere. Exemplo eodem est. Mandavit enim et hoc Helisaeus, cum introisset ad Sunamitin, diceret ei, Pax viro tuo, pax filio tuo. Haec erunt potius nostrae antitheses, quae comparant, non quae separant Christum. Dignus est autem operarius mercede sua, quis magis pronuntiarit quam deus iudex? quia et hoc ipsum iudicare est, dignum facere mercede operarium. Nulla retributio non ex iudicatione constitit. Iam nunc et hic lex consignatur creatoris, etiam boves operantes dignos operarios mercede iudicantis. Bovi, inquit, terenti os non colligabis.  Quis tam praestans in homines nisi qui et in pecudes? Quodsi et Christus dignos pronuntiat mercede operarios, excusavit praeceptum illud creatoris de vasis aureis et argenteis Aegyptiorum auferendis. Qui enim villas et urbes operati fuerant Aegyptiis, digni utique operarii mercede, non ad fraudem sunt instructi sed ad mercedis compensationem, quam alias a dominatoribus exigere non poterant. Regnum dei neque novum neque inauditum sic quoque confirmavit, dum illud iubet annuntiari appropinquasse. Quod enim longe fuerit aliquando, id potest dici appropinquasse.  Si autem nunquam retro fuisset antequam appropinquasset, nec dici potuisset appropinquasse quod nunquam longe fuisset. Omne quod novum et incognitum est, subitum est. Omne quod subitum est cum annuntiatur, tunc primum speciem inducens tunc primum accipit tempus. Ceterum nec retro tardasse poterit quamdiu non annuntiabatur, nec ex quo annuntiari coeperit appropinquasse.  Etiam adicit, ut eis qui illos non recepissent dicerent, Scitote tamen appropinquasse regnum dei. Si hoc non et comminationis gratia mandat, vanissime mandat. Quid enim ad illos si appropinquaret regnum, nisi quia cum iudicio appropinquat, in salutem scilicet eorum qui annuntiationem eius recepissent? Quomodo, si comminatio non potest sine executione, habes deum executorem in comminatore et iudicem in utroque. Sic et pulverem iubet excuti in illos in testificationem, et haerentia terrae eorum, nedum communicationis reliquae.  Si enim inhumanitas et inhospitalitas nullam ab eo relaturae sunt ultionem, cui rei praemittit testificationem, minas utique portendentem? Porro cum etiam creator in Deuteronomio Ammonitas et Moabitas prohibeat recipi in ecclesiam, quod populum Aegypto profectum inhumane et inhospitaliter copiis defraudassent, ergo in Christum inde manasse constabit communicationis interdictum ubi habet formam, Qui vos spernit, me spernit. Hoc et Moysi creator: Non te contempserunt, sed me. Tam enim apostolus Moyses quam et apostoli prophetae.  Aequanda erit auctoritas utriusque officii, ab uno eodemque domino apostolorum et prophetarum. Quis nunc dabit potestatem calcandi super colubros et scorpios? Utrumne omnium animalium dominus, an nec unius lacertae deus? Sed bene quod creator hanc potestatem etiam parvulis pueris per Esaiam repromisit, conicere manum in cavernam aspidum et in cubile natorum aspidum, nec omnino laedi. /  He chose also seventy other missionaries besides the twelve. Now why, if the twelve followed the number of the twelve fountains of Elim, should not the seventy correspond to the like number of the palms of that place? Whatever be the Antitheses of the comparison, it is a diversity in the causes, not in the powers, which has mainly produced them. But if one does not keep in view the diversity of the causes, he is very apt to infer a difference of powers. When the children of Israel went out of Egypt, the Creator brought them forth laden with their spoils of gold and silver vessels, and with loads besides of raiment and unleavened dough; whereas Christ commanded His disciples not to carry even a staff for their journey.  The former were thrust forth into a desert, but the latter were sent into cities. Consider the difference presented in the occasions, and you will understand how it was one and the same power which arranged the mission of His people according to their poverty in the one case, and their plenty in the other. He cut down their supplies when they could be replenished through the cities, just as He had accumulated them when exposed to the scantiness of the desert. Even shoes He forbade them to carry. For it was He under whose very protection the people wore not out a shoe, even in the wilderness for the space of so many years. "No one," says He, "shall ye salute by the way."  What a destroyer of the prophets, forsooth, is Christ, seeing it is from them that He received his precept also! When Elisha sent on his servant Gehazi before him to raise the Shunammite's son from death, I rather think he gave him these instructions: "Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again." For what is a wayside blessing but a mutual salutation as men meet?  So also the Lord commands: "Into whatsoever house they enter, let them say, Peace be to it." Herein He follows the very same example. For Elisha enjoined upon his servant the same salutation when he met the Shunammite; he was to say to her: "Peace to thine husband, peace to thy child." Such will be rather our Antitheses; they compare Christ with, instead of sundering Him from, the Creator. "The labourer is worthy of his hire." Who could better pronounce such a sentence than the Judge? For to decide that the workman deserves his wages, is in itself a judicial act. There is no award which consists not in a process of judgment. The law of the Creator on this point also presents us with a corroboration, for He judges that labouring oxen are as labourers worthy of their hire: "Thou shall not muzzle," says He. "the ox when he treadeth out the corn."  Now, who is so good to man as He who is also merciful to cattle? Now, when Christ pronounced labourers to be worthy of their hire, He, in fact, exonerated from blame that precept of the Creator about depriving the Egyptians of their gold and silver vessels. For they who had built for the Egyptians their houses and cities, were surely workmen worthy of their hire, and were not instructed in a fraudulent act, but only set to claim compensation for their hire, which they were unable in any other way to exact from their masters. That the kingdom of God was neither new nor unheard of, He in this way affirmed, whilst at the same time He bids them announce that it was near at hand. Now it is that which was once far off, which can be properly said to have become near.  If, however, a thing had never existed previous to its becoming near, it could never have been said to have approached, because it had never existed at a distance. Everything which is new and unknown is also sudden. Everything which is sudden, then, first receives the accident of time when it is announced, for it then first puts on appearance of form. Besides it will be impossible for a thing either to have been tardy all the while it remained unannounced, or to have approached from the time it shall begin to be announced.  He likewise adds, that they should say to such as would not receive them: "Notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you." If He does not enjoin this by way of a commination, the injunction is a most useless one. For what mattered it to them that the kingdom was at hand, unless its approach was accompanied with judgment?----even for the salvation of such as received the announcement thereof. How, if there can be a threat without its accomplishment, can you have in a threatening god, one that executes also, and in both, one that is a judicial being? So, again, He commands that the dust be shaken off against them, as a testimony,----the very particles of their ground which might cleave to the sandal, not to mention any other sort of communication with them.  But if their churlishness and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses----"He that despiseth you, despiseth me" ----the Creator had also addressed to Moses: "Not against thee have they murmured, but against me."  Moses, indeed, was as much an apostle as the apostles were prophets. The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow "the power of treading on serpents and scorpions? " Shall it be He who is the Lord of all living creatures or he who is not god over a single lizard? 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.
Luke 10.21-42, revealed to babes, blessed are your eyes and ears, the greatest commandment, the good Samaritan, Mary and Martha.
Tertullian, Against Marcion 4.24.12:  Denique et tempora promissionis congruere invenias, si quae antecedunt legas: Invalescite manus dimissae et genua resoluta: tunc patefient oculi caecorum, et aures exaudient surdorum: tunc saliet claudus ut cervus, et clara erit lingua mutorum. Igitur ubi medicinarum edidit beneficia, tunc et scorpios et serpentes sanctis suis subdidit, ille scilicet qui hanc potestatem ut et aliis praestaret prior acceperat a patre, et secundum ordinem praedicationis exhibuit. /  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: "Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate." When, therefore, He proclaimed the benefits of His cures, then also did He put the scorpions and the serpents under the feet of His saints----even He who had first received this power from the Father, in order to bestow it upon others and then manifested it forth conformably to the order of prophecy.
|21 Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ Πνεύματι τῷ Ἁγίῳ καὶ εἶπεν Εὐχαριστῶ σοι καὶ ἐξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν [Marcion: ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς], καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ Πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 22 πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ Υἱὸς εἰ μὴ ὁ Πατήρ, καὶ τίς ἐστιν ὁ Πατὴρ εἰ μὴ ὁ Υἱὸς [Marcion, however, seems to reverse these clauses] καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι. 23 Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατ’ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. 24 λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν. 25 Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 26 ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 27 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου [Marcion: ἐξ ὅλης τῆς ψυχῆς σου] καὶ ἐν ὅλῃ τῇ ἰσχύϊ [Marcion: ὅλης τὴς ἰσχύος] σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 28 εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης [Marcion: εἶπες]· τοῦτο ποίει καὶ ζήσῃ. 29 ὁ δὲ θέλων δικαιῶσαι ἑαυτὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 30 ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱερειχώ, καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 31 κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν. 32 ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 33 Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατ’ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 35 καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 36 τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 37 ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετ’ αὐτοῦ. εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως. 38 Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 39 καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, ἣ καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ Κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 40 ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 41 ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ Κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, 42 ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς.
||21 In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you and confess [or: praise] you, O Father, Lord of heaven and earth, that you have hidden these things from [Marcion: that the things which were hidden to] the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.” 22 Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son [Marcion, however, seems to reverse these clauses], and he to whomever the Son desires to reveal him.” 23 Turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see, 24 for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them.” 25 Behold, a certain lawyer stood up and tested him, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the law? How do you read it?” 27 He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 He said to him, “You have answered [Marcion: spoken] correctly. Do this, and you will live.” 29 But he, desiring to justify himself, asked Jesus, “Who is my neighbor?” 30 Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 33 But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, 34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. 35 On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, ‘Take care of him. Whatever you spend beyond that, I will repay you when I return.’ 36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?” 37 He said, “He who showed mercy on him.” Then Jesus said to him, “Go and do likewise.” 38 As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 39 She had a sister called Mary, who also sat at Jesus’ feet, and heard his word. 40 But Martha was distracted with much serving, and she came up to him, and said, “Lord, don’t you care that my sister left me to serve alone? Ask her therefore to help me.” 41 Jesus answered her, “Martha, Martha, you are anxious and troubled about many things, 42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”|
Irenaeus, Against Heresies 4.6.1: 1. Dominus enim ostendens semetipsum discipulis, quoniam ipse est Verbum, qui agnitionem Patris facit, et exprobrans Iudaeis putantibus se habere Deum, cum et frustrentur Verbum eius, per quem cognoscitur Deus, dicebat: Nemo cognoscit Filium nisi Pater, neque Patrem quis cognoscit nisi Filius, et cui voluerit Filius revelare. Sic et Matthaeus posuit, et Lucas similiter, et Marcus idem ipsum: Iohannes enim praeterit locum hunc. Hi autem qui peritiores Apostolis volunt esse, sic describunt: Nemo cognovit Patrem nisi Filius, nec Filium nisi Pater, et cui voluerit Filius revelare; et interpretantur, quasi a nullo cognitus sit verus Deus ante Domini nostri adventum: et eum Deum qui a prophetis sit annuntiatus, dicunt non esse Patrem Christi. / 1. For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]." Thus hath Matthew set it down, and Luke in like manner, and Mark the very same; for John omits this passage. They, however, who would be wiser than the apostles, write [the verse] in the following manner: "No man knew the Father, but the Son; nor the Son, but the Father, and he to whom the Son has willed to reveal [Him];" and they explain it as if the true God were known to none prior to our Lord's advent; and that God who was announced by the prophets, they allege not to be the Father of Christ.
Tertullian, Against Marcion 2.27.4:  Qua diminutione in haec quoque dispositus est a patre quae ut humana reprehenditis, ediscens iam inde a primordio, iam inde hominem <indutus, id esse> quod erat futurus in fine. Ille est qui descendit, ille qui interrogat, ille qui postulat, ille qui iurat. Ceterum patrem nemini visum etiam commune testabitur evangelium dicente Christo, Nemo cognovit patrem nisi filius. /  In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son."
Tertullian, Against Marcion 4.19.7:  Nos contrario dicimus primo non potuisse illi annuntiari quod mater et fratres eius foris starent quaerentes videre eum, si nulla illi mater et fratres nulli fuissent, quos utique norat qui annuntiarat vel retro notos vel tunc ibidem compertos, dum eum videre desiderant, vel dum ipsi nuntium mandant. Ad hanc primam propositionem nostram solet ex diverso responderi: Quid enim si temptandi gratia nuntiatum est ei? Sed hoc scriptura non dicit, quae quanto significare solet ex temptatione quid factum (Ecce legis doctor adsurrexit temptans eum: et de tributi consultatione, Et accesserunt ad eum pharisaei temptantes eum), tanto, ubi non facit temptationis mentionem, non admittit temptationis interpretationem. /  We, for our part, say in reply, first, that it could not possibly have been told Him that His mother and His brethren stood without, desiring to see Him, if He had had no mother and no brethren. They must have been known to him who announced them, either some time previously, or then at that very time, when they desired to see Him, or sent Him their message. To this our first position this answer is usually given by the other side. But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him; " again, when inquiring about tribute, the Pharisees came to Him, tempting Him ), so, when it makes no mention of temptation, it does not admit the interpretation of temptation.
Tertullian, Against Marcion 4.25.1:  Quis dominus caeli invocabitur qui non prius factor ostenditur? Gratias enim, inquit, ago, et confiteor, domine caeli, quod ea quae erant abscondita sapientibus et prudentibus, revelaveris parvulis. Quae ista? et cuius? et a quo abscondita? et a quo revelata? Si a deo Marcionis abscondita et revelata, qui omnino nihil praemiserat in quo aliquid absconditum esse potuisset, non prophetias, non parabolas, non visiones, non ulla rerum aut verborum aut nominum argumenta per allegorias et figuras vel aenigmatum nebulas obumbrata.... /  Who shall be invoked as the Lord of heaven, that does not first show Himself to have been the maker thereof? For He says, "I thank thee, (O Father, )and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes." What things are these? And whose? And by whom hidden? And by whom revealed? If it was by Marcion's god that they were hidden and revealed, it was an extremely iniquitous proceeding; for nothing at all had he ever produced in which anything could have been hidden----no prophecies, no parables, no visions, no evidences of things, or words, or names, obscured by allegories and figures, or cloudy enigmas....
Tertullian, Against Marcion 4.25.3:  Igitur si nec materias praemiserat in quibus aliquid occultasset, nec reos habuerat a quibus occultasset, nec debuerat occultasse etiam si habuisset, iam nec revelator ipse erit, qui absconditor non fuit, ita nec dominus caeli nec pater Christi; sed ille in quem competunt omnia. Nam et abscondit praemisso obscuritatis propheticae instrumento, cuius intellectum fides mereretur (Nisi enim credideritis, non intellegetis) et reos habuit sapientes atque prudentes ex ipsis operibus tot ac tantis intellegibilem deum non requirentes vel perperam in illum philosophantes et ingenia haereticis subministrantes, et novissime zelotes est. /  Therefore, since he had neither provided any materials in which he could have hidden anything, nor had any offenders from whom he could have hidden himself: since, again, even if he had had any, he ought not to have hidden himself from them, he will not now be himself the revealer, who was not previously the concealer; so neither will any be the Lord of heaven nor the Father of Christ but He in whom all these attributes consistently meet. For He conceals by His preparatory apparatus of prophetic obscurity, the understanding of which is open to faith (for "if ye will not believe, ye shall not understand" ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works, or who rashly philosophized about Him, and thereby furnished to heretics their arts; and lastly, He is a jealous God.
Tertullian, Against Marcion 4.25.7:  Et tamen usque adhuc, puto, probamus exstructionem potius legis et prophetarum inveniri in Christo quam destructionem. Omnia sibi tradita dicit a patre. Credas, si creatoris est Christus, cuius omnia: quia non minori se tradidit omnia filio creator quae per eum condidit, per sermonem suum scilicet. Ceterum si e0perxo&menoj ille, quae sunt omnia quae illi a patre sunt tradita? Quae sunt creatoris? /  But after all, it is, I presume, the edification rather than the demolition of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father." You may believe Him, if He is the Christ of the Creator to whom all things belong; because the Creator has not delivered to a Son who is less than Himself all things, which He created by Him, that is to say, by His Word. If, on the contrary, he is the notorious stranger, what are the" all things" which have been delivered to him by the Father? Are they the Creator's?
Tertullian, Against Marcion 4.25.10:  Sed, Nemo scit qui sit pater, nisi filius, et qui sit filius, nisi pater, et cuicunque filius revelaverit. Atque ita Christus ignotum deum praedicavit. Hinc enim et alii haeretici fulciuntur, opponentes creatorem omnibus notum, et Israeli secundum familiaritatem et nationibus secundum naturam. Et quomodo ipse testatur nec Israeli cognitum se? Israel autem me non cognovit, et populus me non intellexit; nec nationibus? /  But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him." And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to lsrael by familiar intercourse, and to the Gentiles by nature. Well, how is it He Himself testifies that He was not known to lsrael? "But Israel doth not know me, and my people doth not consider me;" nor to the Gentiles?
Tertullian, Against Marcion 4.25.12:  Ita non proficient argumenta in fidem dei alterius quae creatori competere possunt, quia quae non competunt creatori, haec poterunt in fidem proficere dei alterius. Si et sequentia inspicias, Beati oculi qui vident quae videtis: dico enim vobis, quia prophetae non viderunt quae vos videtis, de superiori sensu descendunt, adeo neminem ut decuit deum cognovisse, quando nec prophetae vidissent quae sub Christo videbantur. /  Arguments, therefore, will be of no use for belief in the rival god which may be suitable for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival. If you look also into the next words, "Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see," you will find that they follow from the sense above, that no man indeed had come to the knowledge of God as he ought to have done, since even the prophets had not seen the things which were being seen under Christ.
Tertullian, Against Marcion 4.25.15:  Sed sciebat utique legis doctor quo pacto vitam legalem consequi posset, ut non de ea interrogasset cuius regulas etiam docebat. Sed quia et mortui iam suscitabantur a Christo, exsuscitatus ad spem aeternae vitae per exempla recidivae, ne plus aliquid observationis exigeret sublimior spes, idcirco consuluit de aeternae vitae consecutione. Itaque dominus, ut nec ipse alius, nec aliud novum inferens praeceptum quam quod principaliter ad omnem salutem et utramque vitam facit, ipsum caput ei legis opponit, omnifariam diligendi dominum deum suum. /  But the lawyer of course knew very well in what way the life which the law meant was to be obtained, so that his question could have had no relation to the life whose rules he was himself in the habit of teaching. But seeing that even the dead were now raised by Christ, and being himself excited to the hope of an eternal life by these examples of a restored one, he would lose no more time in merely looking on (at the wonderful things which had made him) so high in hope. He therefore consulted him about the attainment of eternal life. Accordingly, the Lord, being Himself the same, and introducing no new precept other than that which relates above all others to (man's) entire salvation, even including the present and the future life, places before him the very essence of the law----that he should in every possible way love the Lord his God.
Tertullian, Against Marcion 4.25.18:  Viderit nunc si aeternam nostri addiderunt. Hoc mihi satis est, quod Christus ille aeternae, non longae, vitae invitator de longaeva consultus quam destruebat, non ad aeternam potius exhortatus est hominem quam inferebat. Quid, oro te, fecisset Christus creatoris si qui creatori diligendo aedificaverat hominem non erat creatoris? Credo, negasset diligendum creatorem. /  It matters not then, whether the word eternal has been interpolated by us. It is enough for me, that the Christ who invited men to the eternal----not the lengthened----life, when consulted about the temporal life which he was destroying, did not choose to exhort the man rather to that eternal life which he was introducing. Pray, what would the Creator's Christ have done, if He who had made man for loving the Creator did not belong to the Creator? I suppose He would have said that the Creator was not to be loved!
Tertullian, Against Marcion 4.27.4:  Sic et holuscula decimantes, vocationem autem et dilectionem dei praetereuntes obiurgat. Cuius dei vocationem et dilectionem, nisi cuius et rutam et mentam ex forma legis de decimis offerebant? Totum enim exprobrationis hoc erat quod modica curabant, ei utique cui maiora non exhibebant, dicenti, Diliges dominum deum tuum, ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis, qui te vocavit ex Aegypto. Ceterum nec tempus admisisset ut Christus tam praecoquam, immo tam acerbam adhuc dilectionem expostularet novo et recenti deo, ne dixerim nondum palam facto. /  In like manner, He upbraids them for tithing paltry herbs, but at the same time "passing over hospitality and the love of God. The vocation and the love of what God, but Him by whose law of tithes they used to offer their rue and mint? For the whole point of the rebuke lay in this, that they cared about small matters in His service of course, to whom they failed to exhibit their weightier duties when He commanded them: "Thou shalt love with all thine heart, and with all thy soul, and with all thy strength, the Lord thy God, who hath called thee out of Egypt." Besides, time enough had not yet passed to admit of Christ's requiring so premature----nay, as yet so distasteful ----a love towards a new and recent, not to say a hardly yet developed, deity.
Tertullian, Against Marcion 5.4.11:  Praeferre enim debebat aemulam eius quam expugnabat, si ab aemulo circumcisionis deo esset. Porro quia et circumcisio et praeputiatio uni deo deputabantur, ideo utraque in Christo vacabat propter fidei praelationem, illius fidei de qua erat scriptum: Et in nomine eius nationes credent, illius fidei quam dicendo per dilectionem perfici sic quoque creatoris ostendit. Sive enim dilectionem dicit quae in deum, et hoc creatoris est, Diliges deum ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis ; sive quae in proximum, Et proximum tuum tanquam te, creatoris est. / For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision. Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power in Christ, by reason of the excellency of faith----of that faith concerning which it had been written, "And in His name shall the Gentiles trust? " ----of that faith "which," he says "worketh by love." By this saying he also shows that the Creator is the source of that grace. For whether he speaks of the love which is due to God, or that which is due to one's neighbor----in either case, the Creator's grace is meant: for it is He who enjoins the first in these words, "Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength; " and also the second in another passage: "Thou shalt love thy neighbour as thyself."
Epiphanius, Panarion 42.11.6: <κβ>. «Εὐχαριστῶ σοι, κύριε τοῦ οὐρανοῦ». οὐκ εἶχεν δέ «καὶ τῆς γῆς», οὔτε «πάτερ» εἶχεν. ἐλέγχεται δέ· κάτω γὰρ εἶχεν «ναί, ὁ πατήρ». <κγ>. Εἶπεν τῷ νομικῷ «ἐν τῷ νόμῳ τί γέγραπται;» καὶ ἀποκριθεὶς μετὰ τὴν ἀπόκρισιν τοῦ νομικοῦ εἶπεν «ὀρθῶς εἶπες. τοῦτο ποίει, καὶ ζήσῃ». / 22. 'I thank thee, Lord of heaven.' But he did not have, 'and earth,' nor did he have, 'Father.' He is shown up, however; for further down he had, 'Even so, Father.' 23. He said to the lawyer, 'What is written in the Law?' And after the lawyer's answer he replied, 'Thou hast answered right; this do, and thou shalt live.'
Epiphanius, Panarion 42.11.17: <Σχόλιον> <κβ>. «Εὐχαριστῶ σοι, κύριε τοῦ οὐρανοῦ». οὐκ εἶχε δέ «καὶ τῆς γῆς» οὔτε «πάτερ» εἶχεν. ἐλέγχεται δέ· κάτω γὰρ εἶχεν «ναί, ὁ πατήρ». <Ἔλεγχος> <κβ>. Εὐχαριστεῖ κυρίῳ τοῦ οὐρανοῦ, κἂν περιέλῃς <τό> «<καὶ> τῆς γῆς» κἄν <τε> παρακόψῃς τό «πάτερ», ἵνα μὴ πατέρα αὐτοῦ ὑποδείξῃς, Μαρκίων, τὸν Χριστὸν λέγοντα τὸν δημιουργόν. μένει γὰρ τῆς ἀληθείας τὰ μέλη ζῶντα. ὥσπερ γὰρ ἐν λειψάνῳ κατὰ λήθην εἴασας, ὦ Μαρκίων, τό «ναί, ὁ πατήρ», *. ἀποδέδεικται τοίνυν ἐξ ἅπαντος τῷ ἰδίῳ πατρὶ εὐχαριστεῖν τὸν Χριστὸν καὶ οὐρανοῦ κύριον αὐτὸν ὀνομάζειν. καὶ πολλή σου φρενοβλάβεια, μὴ κατανοοῦσα τῆς ἀληθείας τὴν ὁδοιπορίαν. <Σχόλιον> <κγ>. Εἶπεν τῷ νομικῷ «ἐν τῷ νόμῳ τί γέγραπται;» καὶ ἀποκριθεὶς μετὰ τὴν ἀπόκρισιν τοῦ νομικοῦ εἶπεν «ὀρθῶς εἶπες. τοῦτο ποίει, καὶ ζήσῃ». <Ἔλεγχος> <κγ>. Ἀλήθεια ὢν ὁ υἱὸς τοῦ θεοῦ οὐδένα ἐπλάνα τῶν περὶ ζωῆς ἐρωτώντων· διὰ γὰρ τὴν τῶν ἀνθρώπων ζωὴν ἐλήλυθεν. ζωῆς τοίνυν ἐπιμελομένου αὐτοῦ καὶ ὑποδεικνύντος τὸν νόμον τῷ φυλάττοντι [ποιήσαντι] ζωὴν ὑπάρχειν καὶ τῷ κατὰ νόμον ἀποκριθέντι φήσαντος ὀρθῶς λελαληκέναι καὶ «οὕτως ποίει καὶ ζήσῃ», τίς οὕτως ἐμβρόντητος ἂν εἴη ὡς πείθεσθαι μὲν τῷ Μαρκίωνι, βλασφημοῦντι εἰς τὸν θεὸν τὸν καὶ τὸν νόμον καὶ τὴν χάριν τοῦ εὐαγγελίου τοῖς ἀνθρώποις κεχαρισμένον, αὐτῷ δὲ συναπάγεσθαι τῷ μήτε ἐκ νόμου μήτε ἀπὸ πνεύματος ἁγίου ἔχοντί τι τῆς διδασκαλίας. / Scholion 22. 'I thank thee, Lord of heaven.' But he did not have 'and earth' or 'Father.' He is shown up, however; for further on he had, 'Even so, Father.' (a) Elenchus 22. He gives thanks to the 'Lord of heaven,' Marcion, even if you take away 'and earth'—and even if you remove 'Father' so as not to show that Christ is calling the demiurge his father. For the limbs of the truth remain alive. (b) Just as you forgetfully retained 'Even so, Father,' Marcion, as a leftover, so the heaven whose Lord you admit the Father is, is the heaven of the created world around us. Hence it is proven by every means that Christ is giving thanks to his own Father and calling him 'Lord of heaven.' And your madness is severe, since it does not see where the truth is going. Scholion 23. 'He said to the lawyer, What is written in the Law?' And after the lawyer's answer he replied, 'Thou hast answered right. This do, and thou shalt live.' (a) Elenchus 23. Since he is truth, the Son of God deceived no one who inquired about life, for he had come for man’s life. Since life is his concern and since he indicates to the man who is keeping the Law that the Law is life—and since he told the person who answered in terms of the Law that he had spoken rightly and 'This do and thou shalt live'— (b) who could be cracked enough to believe Marcion when he blasphemes against the God who has granted men both the Law and the grace of the Gospel and be carried away with one who has received none of his teaching either from the Law or from the Holy Spirit?
Eznik, De Deo 392: So who was that one who was able to accomplish such great things, if not the Lord of all who said, “Everything was given to me by my Father”? Whence it is clear that not like some stranger did he take by ravishment, but rather by the father they were given into his hand and like a lord of the Law he put a stop to the law. And before ascending the cross he demonstrated his kingship.
Adamantius Dialogue, according to Dieter T. Roth (page 373): 42,30–44, 2 (1.23)—[Meg.] . . . ὁ δὲ τοῦ Χριστοῦ πατὴρ ἄγνωστός ἐστιν, ὡς αὐτὸς ὁ Χριστὸς ἀπεφήνατο περὶ αὐτοῦ εἰπών οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ. . . . | . . . Christi autem pater nulli cognitus est, sicut ipse Christus pronuntiat, de se dicens: Nemo novit Patrem nisi solus filius, neque filium quis novit nisi pater. . . . | 44,14.22–23 (1.23)—[Ad.] . . . οὐδεὶς γινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ . . . οὐδεὶς οἶδε τὸν υἱὸν . . . | . . . Nemo novit filium nisi pater . . . Nemo novit filium . . . | 44,29 (1.23)—[Eutr.] . . . οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ . . . | . . . Nemo novit filium, nisi pater, . . .