An Answer to the Jews
Tertullian
Chapter 6
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Chapter VI.—Of the Abolition and the Abolisher of the Old Law.
Therefore, since it is manifest that a sabbath temporal was
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An Answer to the Jews
Tertullian
Therefore, since it is manifest that a sabbath temporal was
And, indeed, first we must inquire whether there be expected a giver of the new law, and an heir of the new testament, and a priest of the new sacrifices, and a purger of the new circumcision, and an observer of the eternal sabbath, to suppress the old law, and institute the new testament, and offer the new sacrifices, and repress the ancient ceremonies, and suppress the old circumcision together with its own sabbath, and announce the new kingdom which is not corruptible. Inquire, I say, we must, whether this giver of the new law, observer of the spiritual sabbath, priest of the eternal sacrifices, eternal ruler of the eternal kingdom, be come or no: that, if he is already come, service may have to be rendered him; if he is not yet come, he may have to be awaited, until by his advent it be manifest that the old Law’s precepts are suppressed, and that the beginnings of the new law ought to arise. And, primarily, we must lay it down that the ancient Law and the prophets could not have ceased, unless He were come who was constantly announced, through the same Law and through the same prophets, as to come.
Or, “sending forth”—promissio.
The tautology is again due to the author.
Comp. Luke i. 78, 79, Isa. ix. 1, 2, with Matt. iv. 12–16.
Comp. 1 Cor. ix. 16.
See ch. iii. above.
Here again the repetition is the author’s.
Cum suo sibi sabbato. Unless the meaning be—which the context seems to forbid—“together with a sabbath of His own:” the Latinity is plainly incorrect.