1. Hebrew Bible, Malachi, 1.11 (9th cent. BCE - 3rd cent. BCE)
| 1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ | 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts." |
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2. Hebrew Bible, Psalms, 55.18 (9th cent. BCE - 3rd cent. BCE)
| 55.18. עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃ | 55.18. Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice." |
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3. Anon., Jubilees, 6.23-6.38 (2nd cent. BCE - 2nd cent. BCE)
| 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. |
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4. Dead Sea Scrolls, Community Rule, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
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5. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE)
| 6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ | 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." |
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6. Anon., Epistle of Barnabas, 19-21, 18 (1st cent. CE - 2nd cent. CE)
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7. Anon., Didache, 2.7, 6.1, 6.3, 7.1, 7.4, 8.1-8.2, 9.1, 9.3, 9.5, 11.1, 11.3, 11.7, 15.3-15.4 (1st cent. CE - 2nd cent. CE)
| 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. |
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8. Ignatius, To The Magnesians, 8.1, 9.1, 10.3 (1st cent. CE - 2nd cent. CE)
| 8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- 10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God. |
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9. Ignatius, To The Smyrnaeans, 1.2, 7.1 (1st cent. CE - 2nd cent. CE)
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10. Mishnah, Taanit, 1.6, 2.9, 3.1 (1st cent. CE - 3rd cent. CE)
| 1.6. If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat." 2.9. They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven]." 3.1. The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought." |
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11. New Testament, 1 Timothy, 5.18 (1st cent. CE - 1st cent. CE)
| 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. |
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12. New Testament, Acts, 2.38, 8.16, 10.9, 15.1-15.5 (1st cent. CE - 2nd cent. CE)
| 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. |
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13. New Testament, Colossians, 4.2 (1st cent. CE - 1st cent. CE)
| 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; |
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14. New Testament, Ephesians, 6.18 (1st cent. CE - 1st cent. CE)
| 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: |
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15. New Testament, Galatians, 2.11-2.14 (1st cent. CE - 1st cent. CE)
| 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? |
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16. New Testament, Philippians, 1.1, 4.15 (1st cent. CE - 1st cent. CE)
| 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. |
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17. New Testament, Romans, 2.29 (1st cent. CE - 1st cent. CE)
| 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. |
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18. New Testament, John, 9.22, 12.42, 18.3 (1st cent. CE - 1st cent. CE)
| 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. |
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19. New Testament, Luke, 5.16, 6.12, 6.42, 9.18, 9.28, 10.7, 11.1-11.5, 12.56, 13.15 (1st cent. CE - 1st cent. CE)
| 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 10.7. 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. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? |
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20. New Testament, Mark, 1.35, 2.18-2.22, 7.6, 7.15, 9.5, 11.25, 14.32-14.37 (1st cent. CE - 1st cent. CE)
| 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? |
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21. New Testament, Matthew, 5.17-5.20, 5.46-5.47, 6.1-6.18, 7.6, 10.10, 12.31, 14.23, 15.7, 15.11, 18.17, 22.18, 23.1-23.2, 23.7-23.33, 25.1-25.12, 27.19, 27.24 (1st cent. CE - 1st cent. CE)
| 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 7.6. Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 23.1. Then Jesus spoke to the multitudes and to his disciples 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him. 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it. |
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22. Tosefta, Berachot, 3.1-3.2 (1st cent. CE - 2nd cent. CE)
| 3.2. ...The evening prayer [of Shmoneh Esreh] does not have a set time. Rebbi Elazar Bar Yossi says, “[A person should pray the evening Shmoneh Esreh] with the closing of the gates [of the Bet Hamikdash (Temple)].” Rebbi Elazar Bar Yossi said, “My father [always] prayed [the evening Shmoneh Esreh] with the closing of the gates [of the Bet Hamikdash].” [A person] who prays the Mussaf prayer [of Shmoneh Esreh] either after the morning Tamid [sacrifice] has been brought or before the morning Tamid [sacrifice] has been brought, has fulfilled his obligation [of praying the morning Shmoneh Esreh on time.]" |
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23. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE)
| 61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. |
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24. Tertullian, Against Marcion, 4.40 (2nd cent. CE - 3rd cent. CE)
| 4.40. In like manner does He also know the very time it behooved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. Luke 22:i In this Moses had declared that there was a sacred mystery: It is the Lord's passover. Leviticus 23:5 How earnestly, therefore, does He manifest the bent of His soul: With desire I have desired to eat this passover with you before I suffer. Luke 22:15 What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth, Isaiah 53:7 that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: He who ate bread with me has lifted up his heel against me. And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, The righteous one did they sell for silver. Amos 2:6 The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field. When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread, which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed in His blood, Luke 22:20 affirms the reality of His body. For no blood can belong to a body which 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. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may 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 raiment 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 wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, He washed His garments in wine, and His clothes in the blood of grapes Genesis 49:11 - in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood. |
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25. Tertullian, On Baptism, 20 (2nd cent. CE - 3rd cent. CE)
| 20. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: They were baptized, says (the Scripture), confessing their own sins. To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. Watch and pray, says (the Lord), lest you fall into temptation. Matthew 26:41 And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that no one untempted should attain the celestial kingdoms. The Lord Himself immediately after baptism temptations surrounded, when in forty days He had kept fast. Then, some one will say, it becomes us, too, rather to fast after baptism. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4 and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner. |
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26. Nag Hammadi, The Gospel of Thomas, 27, 14 (3rd cent. CE - 3rd cent. CE)
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27. Origen, Homilies On Leviticus, 10.2 (3rd cent. CE - 3rd cent. CE)
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28. Pseudo Clementine Literature, Recognitions, 7.37 (4th cent. CE - 5th cent. CE)
| 7.37. Then said Peter: Let not the wicked one prevail against us, taking occasion from a mother's love; but let you, and me with you, fast this day along with her, and tomorrow she shall be baptized: for it is not right that the precepts of truth be relaxed and weakened in favour of any person or friendship. Let us not shrink, then, from suffering along with her, for it is a sin to transgress any commandment. But let us teach our bodily senses, which are without us, to be in subjection to our inner senses; and not compel our inner senses, which savour the things that be of God, to follow the outer senses, which savour the things that be of the flesh. For to this end also the Lord commanded, saying: 'Whosoever shall look upon a woman to lust after her, has committed adultery with her already in his heart.' And to this He added: 'If your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members perish, rather than your whole body be cast into hell-fire.' Matthew 5:28-29 He does not say, has offended you, that you should then cast away the cause of sin after you have sinned; but if it offend you, that is, that before you sin you should cut off the cause of the sin that provokes and irritates you. But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire. And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be. |
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29. Anon., Gospel of Thomas, 27
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