The Divine Scriptures Compared to a Net.

The net that brings in the harvest is the interweaving of the Gospels with the Torah and the Prophets. Christ came to fulfill that part of the net, the Torah and the Prophets. The people will not be harvested in by signs and wonders, it will done by connecting the Torah and the Gospels.

FULL TEACHING

Now, these things being said, we must hold that “the kingdom of heaven is likened to a net that was cast into the sea and gathered of every kind,” (Mat_13:47) in order to set forth the varied character of the principles of action among men, which are as different as possible from each other, so that the expression “gathered from every kind” embraces both those worthy of praise and those worthy of blame in respect of their proclivities towards the forms of virtues or of vices. And the kingdom of heaven is likened unto the variegated texture of a net, with reference to the Old and the New Scripture which is woven of thoughts of all kinds and greatly varied. As in the case of the fishes that fall into the net, some are found in one part of the net and some in another part, and each at the part at which it was caught, so in the case of those who have come into the net of the Scriptures you would find some caught in the prophetic net; for example, of Isaiah, according to this expression, or of Jeremiah or of Daniel; and others in the net of the law, and others in the Gospel net, and some in the apostolic net; for when one is first captured by the Word or seems to be captured, he is taken from some part of the whole net. And it is nothing strange if some of the fishes caught are encompassed by the whole texture of the net in the Scriptures, and are pressed in on every side and caught, so that they are unable to escape but are, as it were, absolutely enslaved, and not permitted to escape from the net. And this net has been cast into the sea – the wave – tossed life of men in every part of the world, and which swims in the bitter affairs of life. And before our Savior Jesus Christ this net was not wholly filled; for the net of the law and the prophets had to be completed by Him who says, “Think not that I came to destroy the law and the prophets, I came not to destroy but to fulfill.” (Mat_5:17) And the texture of the net has been completed in the Gospels, and in the words of Christ through the Apostles. On this account, therefore, “the kingdom of heaven is like unto a net that was cast into the sea and gathered of every kind.” And, apart from what has been said, the expression, “gathered from every kind,” may show forth the calling of the Gentiles from every race. And those who attended to the net which was cast into the sea are Jesus Christ, the master of the net, and “the angels who came and ministered unto Him,” (Mat_4:11) who do not draw up the net from the sea, nor carry it to the shore beyond the sea, – namely, to things beyond this life, unless the net be filled full, that is, unless the “fullness of the Gentiles” has come into it. But when it has come, then they draw it up from things here below, and carry it to what is figuratively called the shore, where it will be the work of those who have drawn it up, both to sit by the shore, and there to settle themselves, in order that they may place each of the good in the net into its own order, according to what are here called “vessels,” but cast without and away those that are of an opposite character and are called bad. By “without” is meant the furnace of fire as the Savior interpreted, saying, “So shall it be at the consummation of the age. The angels shall come forth and sever the wicked from among the righteous and shall cast them into the furnace of fire.” (Mat_13:49, Mat_13:50) Only it must be observed, that we are already taught by the parable of the tares and the similitude set forth, that the angels are to be entrusted with the power to distinguish and separate the evil from the righteous; for it is said above, “The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth.” (Mat_13:42) But here it is said, “The angels shall come forth and sever the wicked from among the righteous and shall cast them into the furnace of fire.”

~Origen-Gospel of Matthew Book X Pt. I Vol. 9

XI. — Proofs in Continuation, Extracted from St. John’s Gospel. The Gospels Are Four in Number, Neither More Nor Less. Mystic Reasons for This.

Irenaeus shows us that a lot of heresies of scripture come from unlearned men who have not received the teachings passed down from the Apostles of Yah. But also shows that the Gospels cannot be taken in their literal form but through understanding through the Holy Spirit which unites the Gospels as a Cherub, they have different faces but all come from the same Spirit, Matthew showing Yeshua as a man, Luke showing Yeshua walking in his High Priest-Hood, Mark showing Yeshua as the Eagle and John showing Yeshua as the Lion. So, there are no contradictions in the gospels but merely a different face being shown of the Cherub.

FULL TEACHING

John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that “knowledge” falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassable, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not.” (Joh_1:1-5) “All things,” he says, “were made by Him;” therefore in “all things” this creation of ours is [included], for we cannot concede to these men that [the words] “all things” are spoken in reference to those within their Pleroma. For if their Pleroma do indeed contain these, this creation, as being such, is not outside, as I have demonstrated in the preceding book; but if they are outside the Pleroma, which indeed appeared impossible, it follows, in that case, that their Pleroma cannot be “all things:” therefore this vast creation is not outside [the Pleroma].

John, however, does himself put this matter beyond all controversy on our part, when he says, “He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not.” (Joh_1:10, Joh_1:11) But according to Marcion, and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics, this world was made by angels, and not by the Word of God. But according to the followers of Valentinus, the world was not made by Him, but by the Demiurge. For he (Soter) caused such similitude’s to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, “was made flesh, and dwelt among us.” (Joh_1:14)

 

But, according to these men, neither was the Word made flesh, nor Christ, nor the Savior (Soter), who was produced from [the joint contributions of] all [the Aeons]. For they will have it, that the Word and Christ never came into this world; that the Savior, too, never became incarnate, nor suffered, but that He descended like a dove upon the dispensational Jesus; and that, as soon as He had declared the unknown Father, He did again ascend into the Pleroma. Some, however, make the assertion, that this dispensational Jesus did become incarnate, and suffered, whom they represent as having passed through Mary just as water through a tube; but others allege him to be the Son of the Demiurge, upon whom the dispensational Jesus descended; while others, again, say that Jesus was born from Joseph and Mary, and that the Christ from above descended upon him, being without flesh, and impassable. But according to the opinion of no one of the heretics was the Word of God made flesh. For if anyone carefully examines the systems of them all, he will find that the Word of God is brought in by all of them as not having become incarnate (sine carne) and impassable, as is also the Christ from above. Others consider Him to have been manifested as a transfigured man; but they maintain Him to have been neither born nor to have become incarnate; whilst others [hold] that He did not assume a human form at all, but that, as a dove, He did descend upon that Jesus who was born from Mary. Therefore, the Lord’s disciple, pointing them all out as false witnesses, says, “And the Word was made flesh, and dwelt among us.” (Joh_1:14)

 

And that we may not have to ask, of what God was the Word made flesh? he does himself previously teach us, saying, “There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light.” (Joh_1:6) By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, (Mal_3:1) who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elijah. (Luk_1:17) But, again, of what God was Elijah the servant and the prophet? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him “more than a prophet.” (Mat_11:9; Luk_7:26) For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, “first apostles, secondarily prophets;” (1Co_12:28) but all things from one and the same God Himself.

 

That wine, which was produced by God in a vineyard, and which was first consumed, was good. None (Joh_2:3) of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage. For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks, (Joh_6:11) and on the other occasion making water wine, He satisfied those who were reclining [at table], and gave drink to those who had been invited to the marriage; showing that the God who made the earth, and commanded it to bring forth fruit, who established the waters, and brought forth the fountains, was He who in these last times bestowed upon mankind, by His Son, the blessing of food and the favor of drink: the Incomprehensible [acting thus] by means of the comprehensible, and the Invisible by the visible; since there is none beyond Him, but He exists in the bosom of the Father.

 

For “no man,” he says, “hath seen God at any time,” unless “the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him].” (Joh_1:18) For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognized [Him], he to whom also the Lord bare witness, that he was “an Israelite indeed, in whom was no guile.” (Joh_1:47) The Israelite recognized his King, therefore did he cry out to Him, “Rabbi, Thou art the Son of God, Thou art the King of Israel.” By whom also Peter, having been taught, recognized Christ as the Son of the living God, when [God] said, “Behold My dearly beloved Son, in whom I am well pleased: I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, until He send forth judgment into contention; and in His name shall the Gentiles trust.” (Joh_1:49, Joh_6:69; Mat_12:18)

 

Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law, — [principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavors to establish his own peculiar doctrine. For the Ebionites, who use Matthew’s Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those [passages] which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassable, but that it was Jesus who suffered, preferring the Gospel by Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, our opponents do bear testimony to us, and make use of these [documents], our proof derived from them is firm and true.

 

It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the “pillar and ground” (1Ti_3:15) of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, “Thou that sittest between the cherubim, shine forth.” (Psa_80:1) For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, “The first living creature was like a lion,” (Rev_4:7) symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but “the third had, as it were, the face as of a man,” — an evident description of His advent as a human being; “the fourth was like a flying eagle,” pointing out the gift of the Spirit hovering with His wings over the Church. And therefore, the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, “In the beginning was the Word, and the Word was with God, and the Word was God.” (Joh_1:1) Also, “all things were made by Him, and without Him was nothing made.” For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now, was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, “The book of the generation of Jesus Christ, the son of David, the son of Abraham;” (Mat_1:1, Mat_1:18) and also, “The birth of Jesus Christ was on this wise.” This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet,” pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us `with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal (καθολικαί) covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.

 

These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class [do so], that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John’s Gospel, in which the Lord promised that He would send the Paraclete; (Joh_14:16-17) but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) cannot admit the Apostle Paul either. For, in his Epistle to the Corinthians, (1Co_11:4, 1Co_11:5) he speaks expressly of prophetical gifts, and recognizes men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, (Mat_12:31) they fall into the impermissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing “the Gospel of Truth,” though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.

~Irenaeus- Against Heresies Book III Vol. 1

X. — Proofs of the Foregoing, Drawn from the Gospels of Mark and Luke.

Irenaeus points out the prophetic symbolism of the gospels, revealing to us how the Word became flesh- that is, Christ revealed in the Old Testament as the Word. He proves the errors of the heretics by showcasing their conflicting arguments about Christ’s birth, and deity, disproving their dispute through interpretation of scripture. Irenaeus reveals the parallel between Old Testament to the New Testament of the Savior’s birth, life and death, giving insight into the dispensation of Christ and the manifestation of the power of the Word of God upon the earth.

FULL TEACHING

 Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” (Luk_1:6) And again, speaking of Zacharias: “And it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense;” and he came to sacrifice, “entering into the temple of the Lord.” (Luk_1:8, etc.) Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never — as I have already shown — have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord. And then, speaking of John, he thus says: “For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elijah, to make ready a people prepared for the Lord.” (Luk_1:15, etc.) For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even “more than a prophet,” (Mat_11:9, Mat_11:11) and that “among those born of women none is greater than John the Baptist;” who did also make the people ready for the Lord’s advent, warning his fellow-servants, and preaching to them repentance, that they might receive remission from the Lord when He should be present, having been convened to Him, from whom they had been alienated because of sins and transgressions. As also David says, “The alienated are sinners from the womb: they go astray as soon as they are born.” (Psa_58:3) And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elijah, a perfect people for the Lord.

 

 And again, speaking in reference to the angel, he says: “But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favor with God.” (Luk_1:26, etc.) And he says concerning the Lord: “He shall be great and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.” (Luk_1:32) For who else is there who can reign uninterruptedly over the house of Jacob forever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. For He hath taken up His child Israel, in remembrance of His mercy, as He spoke to our fathers, Abraham, and his seed forever.” (Luk_1:46) By these and such like [passages] the Gospel points out that it was God who spoke to the fathers; that it was He who, by Moses, instituted the legal dispensation, by which giving of the law we know that He spoke to the fathers. This same God, after His great goodness, poured His compassion upon us, through which compassion “the Day-spring from on high hath looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace;” (Luk_1:78) as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but “one God, who justifies the circumcision by faith, and the uncircumcision through faith.” (Rom_3:30) But Zacharias prophesying, exclaimed, “Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spoke by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days.” (Luk_1:68, etc.) Then he says to John: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins.” (Luk_1:76) For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, “Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, after me cometh a man who was made before me; because He was prior to me: and of His fullness have all we received. (Joh_1:29, Joh_1:15, Joh_1:16) This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Savior, and salutary. Salvation, indeed, as follows: “I have waited for Thy salvation, O Lord.” (Gen_49:18) And then again, Savior: “Behold my God, my Savior, I will put my trust in Him.” (Isa_12:2) But as bringing salvation, thus: “God hath made known His salvation (salutare) in the sight of the heathen.” (Psa_98:2) For He is indeed Savior, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: “The Spirit of our countenance, Christ the Lord.” (Lam_4:20, after LXX.) But salvation, as being flesh: for “the Word was made flesh, and dwelt among us.” (Joh_1:14) This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world.

 

 And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: “For (Luk_2:11, etc.) there is born in the house of David, a Savior, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will.”  The falsely-called Gnostics say that these angels came from the Ogdoad and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Savior from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, “For unto you is born this day a Savior, who is Christ the Lord, in the city of David.” For neither was Christ nor the Savior born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Savior from above descended. But why did [the angels] add, “in the city of David,” if they did not proclaim the glad tidings of the fulfillment of God’s promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [Demiurge] of the entire universe made promise to David, as David himself declares: “My help is from God, who made heaven and earth;” (Psa_124:8) and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.” (Psa_95:4) The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, “Glory to God in the highest, and in earth peace,” they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: “The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them.” (Luk_2:20) For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth.

 

 And still further does Luke say in reference to the Lord: “When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:” (Luk_2:22) in his own person most clearly calling Him Lord, who appointed the legal dispensation. But “Simeon,” he also says, “blessed God, and said, Lord, now let us Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel.” (Luk_2:29, etc.) And “Anna” (Luk_2:38) also, “the prophetess,” he says, in like manner glorified God when she saw Christ, “and spoke of Him to all them who were looking for the redemption of Jerusalem.” Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

 

 Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God.” Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in “the spirit and power of Elijah,” (Luk_1:17) “Prepare ye the way of me Lord, make straight paths before our God.” For the prophets did not announce one and mother God, but one and the same; under rations aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: “So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;” (Mar_16:19) confirming what had been spoken by the prophet: “The Lord said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool.” (Psa_110:1) Thus God and the Father are truly one and the same; He who was announced by the prophets and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.

~Irenaeus- Against Heresies Book III Vol. I