Was the pre-Nicene church father Irenaeus a Trinitarian?

This article discusses the view of Irenaeus (c. 115-190). He became a bishop at Lyons around the year 178. There are two major works by him known to us:

      • Against Heresies and
      • (P) Proof of the Apostolic Preaching

This article discusses Irenaeus’ view of the nature of Christ (his Christology). In the quotes below, “P” stands for Proof of the Apostolic Preaching while “I” to “V” stands for the first five books of Against Heresies. Where I used more than one quote from a page, I added a, b, or c.

Irenaeus’ writings are available from Earlychristianwritings.com. The text of the quotes from his works, that are referred to in this article, are listed at the end of this article.

Summary

The analysis of Irenaeus’ writings below concludes that the Father created all things but He created all things “through Christ Jesus.” Irenaeus describes the Father as the “One God, the Almighty,” as the only God and as the true God who “contains all things.”

By describing the Father as the Supreme God Almighty, the Most High, God of all, as ruling over all, who alone knows the very day and hour of judgment (II,28), Irenaeus indicated that the Son is subordinate to the Father. This is emphasized by statements such as that:

Jesus Christ became flesh according to the good pleasure of the Father” (I,9,2), that

He has received dominion over all creation from His Father (III,6a), and that

The Father is greater than Christ (II,28) and the Head of Christ” (V,18; cf. 1 Cor 2:3).

Although Irenaeus described the Father as the “one God” and as the “only God,” and the Son is subordinate to the Father, Irenaeus also described Jesus Christ as “eternally co-existing with the Father” (e.g. II,30) and as “God” (e.g. I,10,1). However, even in the phrases which referred to Jesus as God, Irenaeus described the Son as subordinate to the Father God. For example:

“He who suffered under Pontius Pilate,
the same is Lord of all, and King, and God, and Judge,
receiving power from Him who is the God of all” (III,12a).

Irenaeus gave two reasons why the Son is called God, namely:

    • He is the visible image of the invisible Father and
    • “That which is begotten of God is God” (P47).

To understand why Irenaeus was able to refer to the Son as “God” but still as subordinate to the Father, we need to understand the meaning of the Greek word which Irenaeus used, which is the word theos:

One of the possible meanings of theos is “God,” which is defined by Merriam-Webster as “a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe.” But theos also has a range of other possible meanings, such as:

          • Beings empowered by God to represent Him, such as Moses (Exo 7:1), and
          • People “to whom the word of God came” (John 10:35; cf. Psalm 82).

To describe a being as theos, therefore, does not mean that that being is God. A being is God if He is the almighty originator of the universe, as Merriam-Webster defined the title. Irenaeus described only the Father as such.

– END OF SUMMARY –

The Father

The following is one of his typical statements about the Father:

“The beginning of all things is God.
For He Himself was not made by any,
and by Him all things were made.
And therefore, it is right first of all to believe that
there is One God, the Father,
who made and fashioned all things” (P4).

This statement is explicitly about the Father and says that:

The Father created all things.

He is the uncaused Cause of all things. Elsewhere, Irenaeus refers to the Father as “Maker of heaven, and earth,” and that He “created all things,” or “grants existence to all” (I,10,1; II,1; III,1; III,6b; III,8; III,12c; IV,5,1-2; IV,20,2b,c; P6).

The Father is “One God.”

Irenaeus was quite fond of the phrase “one God,” also expressed as “One God, the Almighty” (I,9,2; cf. I,10,1; III,1; III,12c; IV,1; IV,6b; IV,20,2a,b,c; V,18; V,22; P5). This is related to the New Testament’s “one God”-statements in which the “one God” always refers to the Father (John 5:44; 1 Cor 8:6; Eph 4:5-6; 1 Tim 2:5). Irenaeus also quoted these verses, for example:

“The Apostle Paul in like manner (stated),
‘There is one Lord, one faith, one baptism,
One God and Father, who is above all,
and through all, and in us all'”
(IV,32; cf. Eph 4:5-6).

The following is another one of Irenaeus’s typical statements:

“There is shown forth One God, the Father, not made, invisible, creator of all things; above whom there is no other God, and after whom there is no other God. And, since God is rational, therefore by [the] Word He created the things that were made.” (P5)

This statement again identifies the Father as “One God” and as the Creator. But it adds the following:

The Father is the only God.

As Irenaeus stated, above and after the Father there is no other God. Irenaeus frequently stated that the Father is the only God. For example, he would describe Jesus Christ as “the only-begotten Son of the Only God” (I,9,2) or state, “the Father, is the Only God and Lord, who Alone is God and ruler of all” (III,9a; cf. II,1; II,28; III,6b; III,6c; III,9b; III,25; IV, Preface; IV,1).

That the Father is the only God seems to be the meaning of the “one God” statements above. These two thoughts are integrated in categorical statements such as:

    • “There is One Almighty God” (III,11a)
    • “There is One God, the Maker of this universe” (III,11b; III,12b)

The Father is the true God.

Irenaeus identified the Father as the “true God” and as the “only true God” (III,15). For example:

“The apostles taught the Gentiles that they should leave vain wood and stones … and worship the True God, who had created and made all the humanity … and that they might look for His Son Jesus Christ” (III,5; cf. V,22).

The Father created all things by the Word.

As quoted above from P5, “by [the] Word He [the one God] created the things that were made.” Elsewhere, Irenaeus stated this principle as that:

    • “Through Him all things were made by the Father” (P5) or,
    • The Father created all things “through Christ Jesus” (III,4; cf. III,11a; IV,20,1; IV,20,2b)

The Father “contains all things.”

This interesting quote from (IV,20,2c) makes me think of the principle that God is not somewhere in the universe, rather, the universe is somewhere in God. Elsewhere, Irenaeus described “God the Creator” as “the Only God … alone containing all things” (II,1). Perhaps a related statement made by Irenaeus is that “the Father Himself is Alone called “God”, who has a real existence” (II,28). In other words, the existence of everything else is dependent on the Father’s existence.

Christ Jesus

Irenaeus contrasted Jesus Christ to the Father with phrases such as:

“The Church … has received … this faith:
One God, the Father Almighty,
Maker of heaven, and earth, and the sea,
and all things that are in them;
and in one Christ Jesus, the Son of God,
who became incarnate for our salvation,
and in the Holy Spirit …” (I,10,1; cf. I,9,2; III,1; IV,6b)

This sounds very similar to the opening phrase on the Nicene Creed, formulated more than a hundred years later:

We believe in one God, the Father almighty,
maker of all things visible and invisible;
And in one Lord, Jesus Christ,
the Son of God (Earlychurchtexts)

The One Christ Jesus

In Irenaeus’ statements, Jesus is the “one Christ Jesus” or the “one Jesus Christ” in contrast to the Father, who is the “One God.” The New Testament does not refer to Jesus as “one Christ Jesus” or as “one Jesus Christ,” but, in contrast to the “one God,” the New Testament does refer to Jesus as “one Lord” (Eph 4:5-6; 1 Cor 8:6). Apparently, the New Testament’s “one God” and “one Lord” statements were foundational for Irenaeus’ Christology. This is how it should be, for these statements are specifically formulated to explain the relationship between the Father and the Son. Theologians often mistakenly rely on less clear statements to formulate faulty Christologies. 

The Father is Supreme.

As indicated by the following quotes, Irenaeus described the Father as above all, God Almighty, the Most High, God of all, the Supreme King, God over all, and as ruling over all:

“The Father is above all things for ‘the Father,’ says He, ‘is greater than I'” (II,28).

The Father is “God Almighty, The Most High, The Creator, The Maker” (II,35; cf. P8) – “the God of all, the Supreme King” (III,5).

“He it is who is God over all” (IV,5,1-2; cf. P5).
“God the Father (is) ruling over all” (III,6a)

“Therefore One God, the Father is declared, who is above all” (Book V,18; cf. IV,20,2a).

The Father is Almighty.

Irenaeus used the term “Almighty” frequently, but always only for the Father; never for Christ. For example, the following is a quote by Irenaeus from 1 Corinthians 8:6, to which he added “Almighty” to the description of the Father, as well as “a firm belief in the Spirit of God:”

“A full faith in One God Almighty,
of whom are all things,
and in the Son of God,
Jesus Christ our Lord,
by whom are all things …
and a firm belief in the Spirit of God” (IV,33).

Since Irenaeus identified the Father alone as the “Almighty,” the Son is not Almighty. For a discussion of the title “Almighty” in the New Testament, see – Is Jesus the Almighty?

The Son is subordinate to the Father.

Irenaeus described the subordinate position of the Son in phrases such as:

      • Jesus Christ “became flesh” “according to the good pleasure of the Father” (I,9,2).
      • Every knee will bow to Jesus “according to the will of the invisible Father” (I,10,1).
      • “The Father alone knows the very day and hour of judgment” (II,28; cf. Matt 24:36)
      • “‘The Father,’ says He, ‘is greater than I'” (II,28; cf. John 14:28).
      • “His Son … has received dominion from His Father over all creation” (III,6a)
      • “’He shall he great, and shall be called the Son of the Highest’” (III,16);
      • “The Father is indeed above all, and He is the Head of Christ” (V,18; cf. 1 Cor 2:3).

The Son always existed.

Although the Son is subordinate to the Father, He always existed:

    • “Pre-existing with the Father,
      begotten before all the creation of the world” (P30);
    • “Eternally co-existing with the Father”
      (II,30; cf. IV,6; IV,20,1; IV,20,2a);

I have found that people struggle to understand how Christ could be eternal but still be subordinate to the Father. We need to remember that, to say that Jesus always existed means that He existed for as long as time existed, but time had a beginning – 13 billion years ago with the big bang (NASA). There is no time in the infinity beyond this universe. But that Infinity contains the real substance of our existence because it is the Source of the power and intelligence that brought forth this universe. In that infinity, the Son was begotten of the Father. But beyond that, we should say nothing of that infinity because that has not been revealed to us.

The Son is God.

Although he described the Father as the “one God” and as the “only God,” and described the Son as subordinate to the Father, Irenaeus described the Son also as “God” (I,10,1; III,15; III,19,2; IV,5,1-2; IV,6c; P40; P47). However, even in the phrases which refer to Jesus as God, Irenaeus described the Son as subordinate to the Father God:

“To Christ Jesus, our Lord,
and God, and Saviour, and King,
according to the will of the invisible Father,
every knee should bow” (I,10,1).

“The apostles of freedom called no one else ‘God,’ or named him ‘Lord,’ except the Only true God, the Father, and His Word” (III,15).

“He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all” (III,12a).

Irenaeus gave two reasons why the Son is called God:

“The Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ … and they named Him God” (IV,6c).

“That which is begotten of God is God” (P47).

The translation of theos

To understand why Irenaeus was able to refer to the Son as “God” but still as subordinate to the Father, we need to understand the meaning of the Greek word which Irenaeus used, which is the word theos.

The title “God” defined

Merriam-Webster defines the term “God” as “a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe.”

Only one “omnipotent” (almighty) Being is possible. If there were more than one, one would limit to the power of the other. There can also only be one “originator … of the universe.”

Sola Gratia proposes a different definition for “God.” He says that any being that has “the exact same nature with the Father” is God. However, we cannot each have his or her own definition of “God.” That is what dictionaries are for. If we have different definitions for the same word, we will talk past one another.

Consider the historical development of the title “God:”

The meaning of theos

The Greek word, that is translated as “God,” is theos. In the ancient Greek culture, theos was used for the pantheon of the Greek gods such as Zeus, the god of heaven, Hera, Queen of the gods, Poseidon, God of the seas, and many others. The gods were thought of as immortal beings with supernatural powers over nature and mankind.

When Greek became the common language of the Empire, the Jews translated the Hebrew elohim as the Greek theos. Since elohim, in the Hebrew culture, was used for the true God but also for a range of other beings, theos took on the same meanings in Jewish and Christian writings, which included:

    • Any immortal being with supernatural powers;
    • Beings empowered by God to represent Him, such as Moses (Exo 7:1), and
    • People “to whom the word of God came” (John 10:35; cf. Psalm 82).

See the article on theos for a discussion of the meanings.

The meaning of “God”

The original New Testament, written in Greek, was written only in capital letters. The same applies to Iranaeus’ writings. (He wrote in Greek.)

But, over the centuries, the distinction between upper- and lower-case letters developed. With that, over time, came the practice to capitalize the G and to use the word “God” to refer to one specific being, namely the One who exists without cause. In other words, we use the word “God,” with an upper case G, as the name for one specific Being, namely the One who exists without cause.

How the ancient writers distinguished

However, when the original New Testament as written, and when Irenaeus wrote, these writers did not have a word that is equivalent to God. Given the broad range of meanings of the word theos, Irenaeus and the other pre-Nicene fathers could refer to both the Father and Jesus Christ as theos. But they distinguished the Father from the other theos-beings in various other ways. Irenaeus (and the Bible writers), for example, as quoted above, described the Father as:

      • The “one God,”
      • “The only God,”
      • “The Almighty,”
      • “One God … who is above all” and
      • “The True God,” and
      • “The Father … who Alone is God.”

To make sure that the reader understands, Irenaeus stated this also negatively, namely, “there is no other God” (P5).

How to translate theos

By means of such techniques, and by describing the Father as the Head of Christ, and as greater than Christ, Irenaeus represented Christ as subordinate to the Father. The point is that, as Irenaeus described Him, the Son is not “God” as defined above by Merriam-Webster, namely the omnipotent (almighty), omniscient originator of the universe. Given this definition, and given Irenaeus’ Christology, only the Father is “God” in modern English. Consequently, theos, when used by Irenaeus for Jesus, should not be translated as “God.”

On the other hand, to translate theos as “god” when it describes Jesus is also not acceptable because, in Christian circles, the title “god” is often understood as referring to false gods. That is a dilemma for translators to sort out.

God from God

Consider again the statement which Irenaeus made in P47: “That which is begotten of God is God.” This reminds me of the Nicene Creed, which reads:

God from God,
light from light,
true God from true God

Since the word theos, which is translated four times in this verse as “God,” merely means “god,” and in the ancient Greek language, simply means an immortal being with supernatural powers, all that Irenaeus meant was that, since the Father is an immortal being with supernatural powers, and since Jesus Christ is the only begotten of God, He is also an immortal being with supernatural powers. If that is correct, then Irenaeus’ statement must be translated as “That which is begotten of god is god.”

However, the Nicene Creed adds the word “true” before “theos.” As we have seen, both the New Testament and Irenaeus use the phrase “true theos” only for the Father (III,15; III,5; V,22; John 17:3; 1 Thess 1:9; 1 John 5:20). (For a discussion of 1 John 5:20, see the article on theos.)

Therefore, the question is, what does the Nicene Creed mean by “true theos? Does it mean that Jesus Christ is “God” in the modern sense of the word, or that He truly is an immortal being with supernatural powers? For a discussion, see the article on the interpretation of the Nicene Creed

Lord

In the quotes above, Irenaeus used the title “Lord” many times and for both the Father and for Jesus Christ. This is also not proof that Jesus is “God” as defined above. The same principles that apply to the title “God,” also apply to the title “Lord,” namely that Irenaeus applied the title “Lord” to the Father in a special sense, for he refers to the Father as the “only Lord” and as “the true Lord:”

“The Father, is the Only God and Lord” (III,9a).

“God the Creator … since He is the Only God, the Only Lord, the Only Creator, the Only Father” (II,1).

“It was the true Lord and the One God … the same did Christ point out as the Father” (V,22).

Similar to theos, the Greek word that is translated as “lord” (kurios) has a wide range of meanings:

On the low end of the spectrum, it can simply be a respectful form of address to somebody in a more senior position, similar to “sir” or “master.”

But exalted beings, such as kings and gods were also addressed as “lord.”

Given the exalted view which the New Testament and Irenaeus have of “the only-begotten Son of the Only God” (I,9,2), such as that He “eternally co-existed with the Father” (II,30) and “has received dominion from His Father over all creation” (III,6a) so that every knee in heaven and on earth must bow to Him (I,10,1), Jesus Christ is most appropriately called “Lord.”

However, given the clear distinction between the “one God” (the Father) and the “one Lord, Jesus Christ” that is made by the “one God” statements (e.g., 1 Cor 8:6; Eph 4:4-6; 1 Titus 2:5), Jesus is not “Lord” in the same sense as the Father. Rather, “every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:11).

Triadic passages

One of the major ‘proofs” of the ‘divinity’ of Christ and of the Trinity is the triadic passages, which are passages in which the Father, Son and Holy Spirit are mentioned together, for example, “baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt 28:19). Irenaeus also mentions the Father, the Son, and the Holy Spirit many times together in a single passage (e.g. I,10,1; IV,6b; IV,20,1). These passages do include the Son and the Holy Spirit in “the divine identity,” if I may borrow a term from Richard Bauckham. However, we need to respect the clear statements in both the New Testament and Irenaeus’ writings that the Father is the “only true God” (III,15; John 17:3).

Conclusion

Irenaeus believed that the Father is “the only and the true God,” who also created all things. He alone is “Almighty.” He wrote that “every knee should bow” to Jesus because that is “the will of the invisible Father.” Irenaeus saw Christ as distinct from God and subordinate to the Father, explicitly quoting from the Bible that the Father is “the Head of Christ.” None of the quotes say that the Holy Spirit is self-aware. There is also no mention of one substance or of Christ’s proposed dual nature.

According to what I quoted above from Irenaeus, he was no philosopher. He simply takes the Scriptures as they are. However, he emphasized verses that Trinitarians avoid.

The purpose of the mini-series of articles is to determine whether the church fathers in the first three centuries believed in the Trinity. If we use Irenaeus, writing in the late second century, as a norm, then the answer must be a loud and clear “no.” 

List of quotes

Below are quotes from Irenaeus’ writings. For the full text, see Irenaeus of Lyons (earlychristianwritings.com).

Against Heresies

The following is quoted from Irenaeus’ voluminous work, Against Heresies.

John, proclaiming One God, the Almighty,
and one Jesus Christ, the only-begotten,
by whom all things were made …
the only-begotten Son of the Only God,
who, according to the good pleasure of the Father,
became flesh for the sake of men. (I,9,2).

The Church … has received … this faith … (in)
One God, the Father Almighty,
Maker of heaven, and earth, and the sea,
and all things that are in them;
and in One Christ Jesus, the Son of God,
who became incarnate for our salvation;
and in the Holy Spirit … (I,10,1)

To Christ Jesus, our Lord,
and God, and Saviour, and King,
according to the will of the invisible Father,
“every knee should bow, of things in heaven,
and things in earth, and things under the earth,
and that every tongue should confess” to him (I,10,1).

God the Creator,
who made the heaven and the earth,
and all things that are in it …
since He is the Only God, the Only Lord, the Only Creator, the Only Father, alone containing all things, and Himself commanding all things into existence (II,1).

This God is the Father of our Lord Jesus Christ.
Paul the apostle also has declared,
“There is One God, the Father, who is above all, and through all, and in all” [Eph 4:6]. (II, 2).

Since the Father Himself is Alone called “God“,
who has a real existence …
the Scriptures acknowledge Him Alone as “God,” …
the Lord confesses Him Alone as his own Father (II,28)

The Lord, the very Son of God, allowed that the Father Alone knows the very day and hour of judgment, when he plainly declares, “But of that day and that hour knows no man, neither the Son, but the Father Only.” (II,28)

The Father … has been declared by the Lord alone to know the hour and the day … we may learn through him that the Father is above all things. For “the Father,” says He, “is greater than I.” (II,28).

The Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom he wills that God should be revealed. (II,30)

All the other expressions likewise bring out the title of One and the same being; as, for example … God Almighty, The Most High, The Creator, The Maker, and such like. (II,35).

These [Apostles] have all declared to us that there is One God, Creator of heaven and earth … and one Christ the Son of God. (III,1).

The ancient tradition, believing in One God, the Creator of heaven and earth, and all things therein, through Christ Jesus, the Son of God (III,4).

Our Lord … acknowledged as God, even the God of all, the Supreme King, too, and his own Father (III,5)

The apostles taught the Gentiles that they should leave vain wood and stones … and worship the True God, who had created and made all the humanity … and that they might look for His Son Jesus Christ (III,5).

God the Father ruling over all, and His Son who has received dominion from His Father over all creation (III,6a)

I do also call upon You, LORD God of Abraham, and God of Isaac, and God of Jacob and Israel, who IS the Father of our Lord Jesus Christ … that we should know You, who has made heaven and earth, who rules over all … above whom there is no other God, do grant, by our Lord Jesus Christ, the governing power of the Holy Spirit, to every reader of this book to know You, that You Alone are God, to be strengthened in You (III,6b)

“We know that an idol is nothing, and that there is no other God but One. For though there be that are called gods, whether in heaven or in earth, yet to us there is but One God, the Father, of whom are all things, and we through Him, and one Lord Jesus Christ, by whom are all things, and we by him.” (III,6c)

He indeed who made all things can alone, together with His Word, properly be termed God and Lord (III,8).

He, the Father, is the Only God and Lord, who Alone is “God” and ruler of all. (III,9a)

There is therefore One and the same God, the Father of our Lord. (III,9b).

There is One Almighty God, who made all things by His Word … that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation (III,11a)

There is One God, the Maker of this universe … the Father of our Lord Jesus Christ (III,11b).

He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all (III,12a)

The One and the same God … that He was the Maker of all things, that He was the Father of our Lord Jesus Christ (III,12b)

To the Greeks they preached One God, who made all things, and His Son Jesus Christ (III,12c)

The apostles of freedom called no one else “God,” or named him “Lord,” except the Only true God, the Father, and His Word. (III,15)

The angel said … He shall he great, and shall be called the Son of The Highest … And David … confessed him as Lord, sitting on the right hand of The Most High Father. (III,16).

He [Jesus] is … God, and Lord, and King Eternal, and the Incarnate Word … He had … in Himself that pre-eminent birth which is from the Most High Father. (III,19,2)

Their Creator, who is both God Alone, and the Father of our Lord Jesus Christ. Amen. (III,25).

There is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption. (IV,Preface).

No other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word (IV,1)

Our Lord … did also command us to confess no one as Father, except Him … who is the One God and the One Father (IV,1).

Whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all (IV,5,1-2)

Christ Himself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers. (IV,5,1-2).

The Son, being present with His own handiwork from the beginning, reveals the Father to all  (IV,6a)

There is One God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him. (IV,6b).

And through the Word Himself who had been made visible and palpable, was the Father shown forth … all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ when He was present [upon earth], and they named Him God. (IV,6c).

For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom … He made all things, to whom also He speaks, saying, “Let Us make man after Our image and likeness.” (IV,20,1)

The apostle say, “There is One God, the Father, who is above all, and in us all.”…. the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit (IV,20,2a)

There is therefore One God, who by the Word and Wisdom created and arranged all things. (Book IV,20,2b)

There is One God the Father, who contains all things, and who grants existence to all (IV,20,2c).

The Apostle Paul in like manner (stated), “There is one Lord, one faith, one baptism, One God and Father, who is above all, and through all, and in us all.” (Book IV,32). (Eph 4:5-6)

A full faith in One God Almighty, of whom are all things, and in the Son of God, Jesus Christ our Lord, by whom are all things … and a firm belief in the Spirit of God  (IV, 33). (1 Cor 8:6)

And therefore One God, the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ. (V,18; cf. 1 Cor 2:3).

It was the true Lord and the One God … the same did Christ point out as the Father, whom also it compels the disciples of Christ, alone to serve. (V,22)

Proof of the Apostolic Preaching

The following excerpts are from the translation by J. Armitage Robinson.

The beginning of all things is God. For He Himself was not made by any, and by Him all things were made. And therefore it is right first of all to believe that there is One God, the Father, who made and fashioned all things (P4).

There is shown forth One God, the Father, not made, invisible, creator of all things; above whom there is no other God, and after whom there is no other God. And, since God is rational, therefore by [the] Word He created the things that were made (P5).

The Word called the Son, and the Spirit the Wisdom of God. Well also does Paul His apostle say: One God, the Father, who is over all and through all and in us all. For over all is the Father; and through all is the Son, for through Him all things were made by the Father (P5)

This then is the order of the rule of our faith, and the foundation of the building … God, the Father, not made, not material, invisible; one God, the creator of all things (P6).

The Father is called Most High and Almighty and Lord of hosts (P8).

[The prophets] instructed the people and turned them to the God of their fathers, the Almighty; and they became heralds of the revelation of our Lord Jesus Christ the Son of God … pre-existing with the Father, begotten before all the creation of the world (P30).

Thus then the Word of God in all things hath the pre-eminence, for that He is true man and Wonderful Counsellor and Mighty God (P40).

So then the Father is Lord and the Son is Lord, and the Father is God and the Son is God; for that which is begotten of God is God.  (P47).

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How did the early church fathers interpret Daniel 9?

ABSTRACT: This article discusses Jewish views and surveys the interpretations of 12 Christian writers of the first four centuries. The purpose is to determine how their views compared to those of modern interpreters. It shows that there was a strong consensus among the early church fathers that Daniel’s seventy weeks prophecy was fulfilled in Christ.

Purpose

This is a summary of a scholarly article by Paul Tanner. For more detail and references, please see that article.

Most critical scholars do not see the Messiah in Daniel 9. They believe that the prophecy was fulfilled in the second century B.C., in the time of Antiochus IV.

Jewish exegetes tend to see the fulfillment of this passage with the destruction of the temple in A.D. 70.

In contrast, although the church fathers of the first four centuries after Christ differed over the details of interpretation, this article shows that there was a strong consensus among them that Daniel’s seventy weeks were fulfilled in Jesus Christ.

Just a disclaimer not mentioned by Tanner: According to Daniel 12:4, the prophecies of Daniel will only be understood at “the end of time.”

Jewish Interpretations

While the modern translations say that the Messiah will be cut off after the 62 weeks (Daniel 9:26), the pre-Christian Old Greek translation stated that “the anointing will be taken away” after 139 (years). Then “the kingdom of the Gentiles will destroy the city and the temple with the anointed one.” This was then interpreted as 139 years after the beginning of the Seleucid era (311–310 B.C.), bringing us to 172–71 B.C., that is, the approximate year of the murder of the high priest Onias III during the troublesome times of Antiochus IV Epiphanes. It seems, therefore, as if, in the centuries after Antiochus IV, the Jews interpreted the passage to refer to Antiochus IV and the translators adapted the translation accordingly.

The Essenes were a mystic Jewish sect that flourished from the 2nd century BCE to the 1st century CE. For them:

    • The promised Messiah is the Messiah of Israel; the Son of David.
    • The 70 weeks began with the return from the Exile.
    • The 70 weeks (490 years) will expire between 3 B.C. and A.D. 2.
    • The Messiah will arrive in the preceding 7 years.

There is, therefore, evidence for both a messianic and nonmessianic interpretation of the 70 weeks prophecy before the Christian era. However, the destruction of Jerusalem and the temple in A.D. 70 decisively altered the Jewish interpretations of Daniel 9:24–27. Beckwith concludes:

“Up to A.D. 70, … the different reckonings of the seventy weeks … must have existed among the rabbis as three rival interpretations. After A.D. 70, however, when the Messiah had not come as expected, but the desolation also foretold in Daniel 9:26–27 had, it was natural to tie the end of the seventy weeks to A.D. 70 and also to adopt a non-messianic interpretation of the prophecy.” (Beckwith, “Daniel 9 and the Date of Messiah’s Coming,” 536.)

For example:

Josephus, a historian and a member of the priestly aristocracy of the Jews, who lived from 37 A.D. to about 100 A.D., viewed the fulfillment of the prophecy in the events leading up to A.D. 70.

The Jewish chronological work, Seder Olam Rabbah, which was composed about A.D. 160, and which provides a chronological record that extends from Adam to the Bar Kokhba revolt of A.D. 132–135, claims that the seventy weeks were seventy years of exile in Babylon followed by another 420 years until the destruction of the second temple in A.D. 70.

Christian writers

Justin Martyr

Early Christian writers often used the 70-weeks prophecy to prove to the Jews that Jesus is the promised Messiah. For that reason, it is strange that Justin Martyr (ca. A.D. 153–165) never made a reference to Daniel 9 in his apologetic work Dialogue with Trypho the Jew, though he made fourteen other references to Daniel.

Irenaeus

The earliest clear Christian reference to Daniel 9:24–27 is by Irenaeus (ca. A.D. 180). He did not explain the 490 years or the 7 years or the 434 years or the Messiah in Daniel 9:25-26. What he did was to interpret the little horn of Daniel 7 as the Antichrist and to associate the little horn’s period of dominance (“a time, times, and half a time” – Dan 7:25, 12:7) with the last half of the 70th week. On the basis of Matthew 24:15, he interpreted Daniel 9:27 as that “the abomination of desolation shall be brought into the temple” when the Antichrist literally goes into the Jewish temple for the purpose of presenting himself as Christ.

Clement

Clement of Alexandria (ca. A.D. 200) was the first Christian writer to explain the time periods in Daniel 9, although he was a bit vague about the details. For him:

    • The “most holy” one (Dan 9:24) is Jesus Christ.
    • The 490 years began with Cyrus.
    • The first seven weeks (49 years) were the period of the construction of the temple.
    • The 62 weeks led up to the first advent of Christ.
    • The final week includes Nero’s erection of an “abomination” in Jerusalem as well as the destruction of the city and temple in AD 70.

Clement, therefore, included both Jesus Christ and the destruction of Jerusalem in the 490 years. But this implies a gap between the first 69 weeks and the last week.

Tertullian

Tertullian (ca. A.D. 203) had a unique explanation of the time periods. Instead of three periods for the seventy “weeks” (7 + 62 + 1), he has only two: 62½ and another of 7½. For Tertullian:

    • The “anointing” of the “most holy” (Dan 9:24) refers to Christ.
    • The first period of 62½ weeks (i.e., 437 1/2 years) was the period from Darius (when Daniel received the vision) until the birth of Christ.
    • With His first coming, “vision and prophecy” were “sealed” (Dan 9:24 – i.e., there is no longer a vision or a prophet to announce His coming).
    • The final 7½ (i.e., 52½ years) refer to the time from the birth of Christ until the first year of Vespasian (Roman emperor from AD 69 to 79) when Herod’s temple was destroyed.

Tertullian therefore, by making certain calculation errors, was able to include both Jesus Christ and the destruction of Jerusalem in the 490 years. Therefore, he did not need a gap as Clement did.

Hippolytus

Hippolytus (A.D. 202–230) wrote the first extant commentary on Daniel. For Him:

    • The “anointing of “the most holy” in Daniel 9:24 refers to the anointing of Christ in His first coming.
    • The first seven weeks were the 49 years before Joshua, the high priest. The Messiah in verse 25 is this Joshua.
    • This was followed by 62 weeks (434 years) from Joshua, Zerubbabel, and Ezra until Jesus Christ.
    • The Messiah in verse 26, who was cut off, is Jesus Christ.
    • The final week will be a future period of seven years in which the Antichrist will come to power. Then Elijah and Enoch will appear as the two witnesses (Rev 11:3-4).
    • This means that a “gap” of time will separate the first 69 weeks and the final “week.”

Hippolytus, therefore, interpreted the Messiah as Jesus Christ but, similar to modern Dispensationalism, interpreted the final week as a future period of seven years when the Antichrist will rule. This type of interpretation follows from the assumption that the crisis in Daniel 9:27 is the same as the crisis caused by the little horn of Daniel 7. One of the articles on this website has concluded that this is an incorrect assumption and that, while Daniel 9 deals with Israel and the 490 years allocated to her, the other prophecies in Daniel deal with all nations and all time (see, same crisis?).

Julius Africanus

For Julius (writing after A.D. 232):

    • The 490 years began with Artaxerxes’ second decree in the twentieth year of his reign (444 B.C.).
    • The seventy weeks came to an end when Christ was baptized and entered into His public ministry (A.D. 28–29). Therefore, the entire seventy weeks were fulfilled by the time of the first advent of Christ.
    • From 444 BC to 28 AD is only 472 years (475 in Julius’ calculation); not 490. To make it fit, Julius claimed that the Jews, on the basis of moon months, reckoned a year as 354 days. This reduces the 490 to 475 literal years.

Julius did not explain how the 70th week relates to his view.

Origen

For Origen (after A.D. 215):

    • Daniel’s seventy weeks-prophecy was fulfilled in Christ.
    • The seventy weeks began with Darius the Mede.
    • The Messiah in Daniel 9:25 is Jesus Christ.

In his commentary on Matthew, Origen had a different interpretation in which:

    • The “weeks” are “weeks of decades” rather than “weeks of years.”
    • There are 4,900 years from Adam to the end of the last week.

Origen also espoused extensive allegorical interpretations. For example, he said:

    • “The going forth of a word to restore” refers to God’s command at Creation.
    • “To restore and rebuild Jerusalem” refers to Christ’s coming.
    • The Messiah in verse 26, who was cut off, refers to the high priesthood, and the “cutting off” was the termination of the Hasmonean line by Herod the Great.
    • The final week is the seventy years extending from the Day of Pentecost.
    • The “middle of the week” was the destruction of the temple and the city.
    • The “prince who is to come” was the Jewish king of that time (apparently Agrippa II).

It is, therefore, a bit difficult to pin Origen down non this matter, but it is clear that he saw the prophecy as fulfilled in the first century A.D.

Eusebius

The church historian Eusebius Pamphili (ca. 260–ca. 340) gave an extended discussion of Daniel 9:20–27 in his Demonstratio evangelica (book 8, chap. 2):

First 69 weeks

    • The 490 years began with the completion of the temple in the second year of Darius (516-515 B.C.).
    • The 69 weeks concluded in the days of King Herod and the Roman emperor Augustus in 36–32 B.C.
    • The Messiah was cut off (v26) when the last of the “high priest-governors” was removed with the death of John Hyrcanus II, who was murdered by Herod in 30 B.C.
    • The destruction of the city and sanctuary was fulfilled in a metaphorical sense with Herod the Great and then literally by the Romans in A.D. 70.

Last Week

    • The covenant in the seventieth week is the New Covenant inaugurated by Jesus Christ.
    • The first half of the week was the 3½ years of His public ministry.
    • “He will put a stop to sacrifice” (Dan 9:27) was fulfilled at His death, when the veil in the temple was rent in two and the sacrifices were removed (i.e., from God’s point of view, they were no longer viewed as valid).
    • The second half of the week was fulfilled in Jesus’ post-resurrection period.
    • The “abomination” in Daniel 9:27 was fulfilled when Pilate brought the images of Caesar into the temple by night.

This interpretation seems to require a gap between the first 69 weeks and the last week.

Apollinaris

For Apollinaris, bishop of Laodicea (ca. A.D. 360):

    • The seventy weeks was the time between the two advents of Christ.
    • The 70th week would occur at the end of the world. At that time, the Antichrist would be manifested, literally enter the temple (2 Thess. 2), and issue a decree outlawing the offering of sacrifices.

In other words, Apollinaris was expecting the return of Christ within a hundred years of the time he wrote. As stated under Hippolytus, in the view of this website, this type of interpretation confuses Daniel 9:27 with the crisis of the little horn of Daniel 7.

Julius Hilarianus

Hilarianus (A.D. 397) was “the first patristic writer to adopt a non-Messianic interpretation of the Seventy Weeks.” (Knowles, “The Interpretations of the Seventy Weeks of Daniel in the Early Fathers,” 155.) For Hilarianus:

    • The seventy weeks extended from the first year of Darius to the end of the reign of Antiochus IV Epiphanes in the second century B.C.
    • “The anointed one the prince” in verse 25 refers to Zerubbabel who was the leader of the first return of the Jews.
    • The event that marks the middle of the week is the pollution of the temple by Antiochus which introduced the abomination of desolation in the form of heathen images in the temple.

In advocating this Maccabean view, however, Hilarianus is essentially alone among early church fathers.

Jerome

Jerome (A.D. 407) wrote a significant commentary on the Book of Daniel. In his discussion of Daniel 9:24-27, he declined to offer an interpretation of his own and was content to quote from or summarize the positions of several earlier church fathers.

Augustine

Without interpreting the time periods, Augustine (A.D. 407-430) wrote:

“All of the prophecy of the Seventy Weeks was fulfilled at Christ’s first advent; therefore, it is not to be expected that the events will occur again at the second advent.”

Summary

Justin Martyr (A.D. 153–165) did not mention Daniel 9.

Irenaeus (A.D. 180) mentioned it but did not interpret the time periods or the Messiahs.

Clement of Alexandria (A.D. 200) included both Jesus Christ and the destruction of Jerusalem in the 490 years. His interpretation implies a gap between the first 69 weeks and the last week.

Tertullian (A.D. 203), by making certain calculation errors, was able to include both Jesus Christ and the destruction of Jerusalem in the 490 years without a gap.

Hippolytus (A.D. 202–230) interpreted the Messiah as Jesus Christ but, similar to Dispensationalism, interpreted the final week as a future period of seven years when the Antichrist will rule.

Julius Africanus (A.D. 232) proposed that the full 490 years came to an end with Jesus’ baptism.

For Origen (A.D. 215), the Messiah in Daniel 9:25 is Jesus Christ and Daniel’s seventy-weeks prophecy was fulfilled in Christ.

The church historian Eusebius (A.D. 314–318) interpreted the first half of the week as the 3½ years of Jesus’ public ministry and the second half as fulfilled after Jesus was resurrected. In the middle of the ‘week’, He “put a stop to sacrifice” (Dan 9:27) through His death.

Apollinaris of Laodicea (A.D. 360) regarded the seventy weeks as the time between the two advents of Christ. The 70th week would be a period at the end of the world when the Antichrist will literally enter the temple and issue a decree outlawing the offering of sacrifices.

Julius Hilarianus (A.D. 397) was the first patristic writer to adopt a non-Messianic interpretation of the Seventy Weeks. For him, the event that marks the middle of the week was the pollution of the temple by Antiochus which introduced heathen images in the temple.

Jerome (A.D. 407) simply summarized the positions of several earlier church fathers.

Augustine (A.D. 407-430) stated that the 70 weeks were fulfilled at Christ’s first advent.

Conclusions

From the literature that is available, some vital conclusions can be drawn:

(A) Weeks of Years

All the early church fathers, along with Jewish scholars, interpreted the “weeks” as weeks of seven years and applied this quite literally.

(B) Historic-Messianic

Of the 12 Christian writers surveyed above, 3 (Justin Martyr, Irenaeus, and Jerome) did not offer interpretations. Of the remaining 9, all but one of them held to some form of messianic interpretation of Daniel’s prophecy, meaning that the prophecy referred to Jesus Christ. The exception was Hilarianus who held to fulfillment in the time of Antiochus IV Epiphanes in the second century B.C. Of the 8 messianic interpretations:

Two (Apollinaris and Hippolytus) opted for a messianic-eschatological position in which the Messiah is Jesus in His first advent but the last week is some future point beyond the first century, such as the reign of Antichrist.

The remaining six all favored a messianic-historical position, meaning that the entire seventy weeks were fulfilled at some point in the first century A.D.

In conclusion, although they varied greatly in their details, there was a strong consensus among the early church fathers that Daniel’s seventy weeks prophecy was fulfilled in Christ.

(C) A Gap

Three of these early Christian writers required a gap between the first 69 weeks and the last week:

Clement proposed that the 62 weeks led up to the first advent of Christ and the final week includes the destruction in AD 70.

For Eusebius, the 69 weeks concluded in the days of King Herod in 36–32 B.C. and the last week was the years before and after Jesus died.

Hippolytus viewed the final week eschatologically – at the time when the Antichrist will reign.

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