of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. And how can the law be not good, which trains, which is given as the instructor (παιδαγωγός) to Christ,[1] that being corrected by fear, in the way of discipline, in order to the attainment of the perfection which is by Christ? "I will not," it is said, "the death of the sinner, as his repentance."[2] Now the commandment works repentance; inasmuch as it deters[3] from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. "And he that is near the Lord is full of stripes."[4] Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. "For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments."[5] And Barnabas the apostle having said, "Woe to those who are wise in their own conceits, clever in their own eyes,"[6] added, "Let us become spiritual, a perfect temple to God; let us, as far as in us lies, practise the fear of God, and strive to keep His commands, that we may rejoice in His judgments." Whence "the fear of God" is divinely said to be the beginning of wisdom.[7]
CHAPTER VIII.
THE VAGARIES OF BASILIDES AND VALENTIN US AS TO FEAR BEING THE CAUSE OF THINGS.
Here the followers of Basilides, interpreting this expression, say, "that the Prince,[8] having heard the speech of
- ↑ Gal. iii. 24.
- ↑ Ezek. xxxiii. 11, xviii. 23, 32.
- ↑ Adopting the conjecture which, by a change from the accusative to the nominative, refers "deters," and enjoins to the commandment instead of to repentance, according to the teaching of the text.
- ↑ Judith viii. 27.
- ↑ Prov. x. 4, 5, 8.
- ↑ Isa. v. 21.
- ↑ Prov. i. 7.
- ↑ Viz. of the angels, who according to them was Jehovah, the God of the Jews.
