Jeremias 10:11

3. When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: “The gods of the heathen are idols of demons;” and, “Ye shall not follow other gods.” For in that he says “the gods of the heathen”, but the heathen are ignorant of the true God, and calls them “other gods,” he bars their claim [to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; “for they are,” he says, “the idols of demons.” And Esaias: “Let them be confounded, all who blaspheme God, and carve useless things; even I am witness, saith God.” He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. …

In the Wisdom of Solomon: “All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk. For man made them; and he who has borrowed his breath, he fashioned them. But no man will be able to fashion a god like to himself. For since he is mortal, he fashioneth a dead thing with wicked hands. …

7. Let us suppose, then, a conversation with a heathen inquirer, in which Faustus described us as making a poor appearance, though his own appearance was much more deplorable. If we say to the heathen, Believe in Christ, for He is God, and, on his asking for evidence, produce the authority of the prophets, if he says that he does not believe the prophets, because they are Hebrew and he is a Gentile, we can prove the truth of the prophets from the actual fulfillment of their prophecies. He could scarcely be ignorant of the persecutions suffered by the early Christians from the kings of this world; or if he was ignorant, he could be informed from history and the records of imperial laws. …

14. Tell what? “For this is God, even our God” ( ver. 13 ). The earth was seen, the earth’s Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, “This is God, even our God.” So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, “This is God, even our God.” Certainly He was seen, as was said, “Afterward did He show Himself upon earth, and conversed with men.” “This is God, even our God.” He is also Man, and who is there will know Him? “This is God, even our God.” But haply for a time as the false gods. …

2. “The Lord is King, be the people angry” ( ver. 1 ). For our Lord Jesus Christ began to reign, began to be preached, after He arose from the dead and ascended into heaven, after He had filled His disciples with the confidence of the Holy Spirit, that they should not fear death, which He had already killed in Himself. Our Lord Christ began then to be preached, that they who wished for salvation might believe in Him; and the peoples who worshipped idols were angry. They who worshipped what they had made were angry, because He by whom they were made was declared. He announced, in fact, through His disciples, Himself, who wished them to be converted unto Him by whom they were made, and to be turned away from those things which they had made themselves. …

Next, he adduces what indeed is the greatest token of divinity; “of Whom are all things.” For this implies also that those others are not gods. For it is said ( Jer. x. 11 .), “Let the gods who made not the heaven and the earth perish.” Then he subjoins what is not less than this, “and we unto Him.” For when he saith, “of Whom are all things,” he means the creation and the bringing of things out of nothing into existence. But when he saith, “and we unto Him,” he speaks of the word of faith and mutual appropriation ( οἰκειώσεως ), as also he said before ( 1 Cor. i. 30 .), “but of Him are ye also in Christ Jesus.” In two ways we are of Him, by being made when we were not, and by being made believers. For this also is a creation: a thing which he also declares elsewhere; ( Ephes. ii. 15 .) “that He might create in Himself of the twain one new man.”

“How then,” says one, “does John lay down a beginning by saying, ‘In the beginning was’?” Tell me, have you attended to the “In the beginning,” and to the “was,” and do you not understand the expression, “the Word was”? What! when the Prophet says, “From everlasting and to everlasting Thou art” ( Ps. xc. 2 ), does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, “had a beginning,” but “was in the beginning”; by the word “was” carrying thee forward to the idea that the Son is without beginning. “Yet observe,” says he, “the Father is named with the addition of the article, but the Son without it.” What then, when the Apostle says, “The Great God, and our Saviour Jesus Christ” ( Tit. ii. 13 ); and again, “Who is above all, God”? ( Rom. ix. …

If then, because the name of the Christ is common, we ought not to glorify the Christ as God, we shall equally shrink from worshipping Him as Son, since this also is a name which has been bestowed upon many. And why do I say the Son? The very name of God itself has been given by God to many. “The Lord the God of gods hath spoken and called the earth.” And “I have said Ye are gods,” and “Thou shalt not revile the gods.” Many too have appropriated this name to themselves. …

5. What, then, is my argument? In delivering the Faith of Salvation to those who are being made disciples in His doctrine, the Lord conjoins with Father and with Son the Holy Spirit also. That which is conjoined once I maintain to be conjoined everywhere and always. There is no question here of a ranking together in one respect and isolation in others. In the quickening power whereby our nature is transformed from the life of corruption to immortality, the power of the Spirit is comprehended with Father and with Son, and in many other instances, as in the conception of the good, the holy, the eternal, the wise, the right, the supreme, the efficient, and generally in all terms which have the higher meaning, He is inseparably united. Wherefrom I judge it right to hold that the Spirit, thus conjoined with Father and Son in so many sublime and divine senses, is never separated. …

48. But if heretics deny that either the heavens or the earth were made by Thee, let them take heed into what a gulf they are by their own madness hurling themselves, seeing that it is written: “Perish the gods, which have not made heaven and earth.” Shall He then perish, O Arian, Who has found and saved that which had perished? But to purpose.