Isaiah 56-57 - Inclusion and False Worship

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Isaiah 56-57 asks what kind of people will answer the invitation of Isaiah 55. The answer is surprising and searching. Foreigners who attach themselves to the Lord and eunuchs who fear they are dry trees are welcomed into the covenant. The Lord promises them joy in His house of prayer and an everlasting name better than sons and daughters.

But the same passage immediately exposes false shepherds and false worship. The leaders who should guard the flock are blind, silent, sleepy, and insatiable. The people who should be the Lord’s covenant bride commit spiritual adultery with idols, seek life from death-dealing powers, and grow weary without repenting. Yet the chapter does not end in despair. The Most High, who dwells in the holy places, also gives life to the brokenhearted. He heals, comforts, and proclaims peace to those far and near, while warning that the wicked remain restless like a troubled sea.

The spiritual movement is therefore: covenant welcome, corrupt guardians, idolatrous betrayal, and merciful healing for the contrite. It is a passage about the Church’s open doors and the Church’s need for repentance.

2. Why This Passage Matters

This passage matters because it corrects two opposite distortions of faith.

First, it rejects a narrow, bloodline-only view of God’s people. The stranger must not claim that the Lord will separate him, and the eunuch must not say, “I am a dry tree.” In Christ, the covenant is not lowered; it is opened. The nations are gathered, the excluded are given a name, and the Lord’s house becomes a house of prayer for all nations.

Second, it rejects a shallow idea of inclusion that ignores repentance. The same God who welcomes the foreigner condemns blind watchmen, greedy shepherds, idolatrous worship, child sacrifice, spiritual adultery, fear-driven lies, and restless wickedness. The door is open, but it opens into covenant faithfulness, not self-willed religion.

For Orthodox study, Isaiah 56-57 is especially useful because it holds together mercy and holiness. The Church is catholic in her embrace, but she is not casual about sin. God gathers the far off, but He heals them by contrition, repentance, and peace.

3. Placement in the Book and Literary Movement

What comes before

Isaiah 55 summoned the thirsty to come to the waters without money, receive the everlasting covenant, seek and call upon the Lord as He draws near, and trust the Word that does not return empty. Isaiah 56-57 now asks who truly comes.

Why Isaiah 56-57 should stay together

Isaiah 56-57 is not merely “inclusion plus false worship” as two unrelated topics. It is one covenant-threshold unit:

• Isaiah 56:1-8 welcomes those once considered outside or fruitless, provided they cling to the covenant.
• Isaiah 56:9-11 condemns the blind, silent, greedy shepherds who fail to guard the covenant people.
• Isaiah 57:1-13 exposes the idolatrous worship that follows when shepherds sleep and hearts depart from the Lord.
• Isaiah 57:14-21 restores hope by showing the Most High healing the brokenhearted and giving peace to the far and near.

Splitting Isaiah 56 from 57 would make the welcome of foreigners feel detached from the urgent warning that the covenant community can still be corrupted from within. Keeping them together preserves the full pastoral logic: God’s house is open to the humble, but false worship cannot live there.

What follows

Isaiah 58-59 will ask whether religious practice is real. False worship in Isaiah 57 prepares the critique of false fasting in Isaiah 58. The restless wickedness of Isaiah 57 prepares Isaiah 59’s confession that sin separates from God and that the Lord Himself must come as Redeemer.

4. Historical and Scriptural Context

In the exile-and-return horizon, this passage speaks to a community rebuilding identity. Who belongs? What marks covenant faithfulness? Can the foreigner join? Can the eunuch, whose physical condition seemed to mark him as cut off from family continuity, receive a lasting place among God’s people?

Isaiah’s answer is rooted in covenant, not ethnic pride or outward advantage. The stranger who attaches himself to the Lord and the eunuch who chooses what pleases Him receive a place in the Lord’s house. This anticipates the Gentile mission and the apostolic Church, where the Ethiopian eunuch in Acts 8 becomes a living sign that Isaiah’s hope is not poetic excess but Gospel reality.

At the same time, the passage remembers Israel’s own failures. The language of watchmen, shepherds, harlotry, high places, drink offerings, and child sacrifice points to covenant betrayal. The holy mountain is promised to the faithful, but false worship also claims mountains for idolatrous beds. The contest is not between “inclusive” and “exclusive” religion. The contest is between the living God and every false worship that destroys the person.

The New Testament receives Isaiah 56 most visibly when Christ cleanses the temple and quotes, “My house shall be called a house of prayer.” In the Gospels, the Lord does not quote that line to make worship less serious. He quotes it to purify worship, drive out corruption, and restore the house to prayer. Isaiah 57:19 also resonates with the apostolic preaching of peace to those far and near, especially in the Church’s understanding of Christ reconciling Jew and Gentile.

5. Scripture Text

Translation: Brenton Septuagint, Isaiah / Esaias 56-57

Source-shape note: The Brenton Septuagint source used by this project gives Isaiah 56 as verses 1-11. Many modern English Bibles number an additional verse at Isaiah 56:12. This guide follows the Brenton source for embedded Scripture and notes that source shape plainly.

Isaiah 56

¹ Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my mercy to be revealed. ² Blessed is the man that does these things, and the man that holds by them, and keeps the sabbaths from profaning them, and keeps his hands from doing unrighteousness.

³ Let not the stranger who attaches himself to the Lord, say, Surely the Lord will separate me from his people: and let not the eunuch say, I am a dry tree. ⁴ Thus saith the Lord to the eunuchs, as many as shall keep my sabbaths, and choose the things which I take pleasure in, and take hold of my covenant; ⁵ I will give to them in my house and within my walls an honourable place, better than sons and daughters: I will give them an everlasting name, and it shall not fail. ⁶ And I will give it to the strangers that attach themselves to the Lord, to serve him, and to love the name of the Lord, to be to him servants and handmaids; and as for all that keep my sabbaths from profaning them, and that take hold of my covenant; ⁷ I will bring them to my holy mountain, and gladden them in my house of prayer: their whole-burnt-offerings and their sacrifices shall be acceptable upon mine altar; for my house shall be called a house of prayer for all nations, ⁸ saith the Lord that gathers the dispersed of Israel; for I will gather to him a congregation.

⁹ All ye beasts of the field, come, devour, all ye beasts of the forest. ¹⁰ See how they are all blinded: they have not known; they are dumb dogs that will not bark; dreaming of rest, loving to slumber. ¹¹ Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding: all have followed their own ways, each according to his own will.

Isaiah 57

¹ See how the just man has perished, and no one lays it to heart: and righteous men are taken away, and no one considers: for the righteous has been removed out of the way of injustice. ² His burial shall be in peace: he has been removed out of the way.

³ But draw ye near hither, ye lawless children, the seed of adulterers and the harlot. ⁴ Wherein have ye been rioting? and against whom have ye opened your mouth, and against whom have ye loosed your tongue? are ye not children of perdition? a lawless seed? ⁵ who call upon idols under the leafy trees, slaying your children in the valleys among the rocks? ⁶ That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

⁷ On a lofty and high mountain, there is thy bed, and thither thou carriedst up thy meat-offerings: ⁸ and behind the posts of thy door thou didst place thy memorials. Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee; ⁹ and thou hast multiplied thy whoredom with them, and thou hast increased the number of them that are far from thee, and hast sent ambassadors beyond thy borders, and hast been debased even to hell. ¹⁰ Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself: for thou hast done these things; therefore thou hast not supplicated me.

¹¹ Through dread of whom hast thou feared, and lied against me, and hast not remembered, nor considered me, nor regarded me, yea, though when I see thee I pass thee by, yet thou hast not feared me.

¹² And I will declare thy righteousness, and thy sins, which shall not profit thee. ¹³ When thou criest out, let them deliver thee in thine affliction: for all these the wind shall take, and the tempest shall carry them away: but they that cleave to me shall possess the land, and shall inherit my holy mountain. ¹⁴ And they shall say, Clear the ways before him, and take up the stumbling-blocks out of the way of my people.

¹⁵ Thus saith the Most High, who dwells on high for ever, Holy in the holies, is his name, the Most High resting in the holies, and giving patience to the faint-hearted, and giving life to the broken-hearted: ¹⁶ I will not take vengeance on you for ever, neither will I be always angry with you: for my Spirit shall go forth from me, and I have created all breath. ¹⁷ On account of sin for a little while I grieved him, and smote him, and turned away my face from him; and he was grieved, and he went on sorrowful in his ways. ¹⁸ I have seen his ways, and healed him, and comforted him, and given him true comfort; ¹⁹ peace upon peace to them that are far off, and to them that are nigh: and the Lord has said, I will heal them.

²⁰ But the unrighteous shall be tossed as troubled waves, and shall not be able to rest. ²¹ There is no joy to the ungodly, said God.

6. The Text Broken Open

56:1-2 - Justice because salvation is near

The passage begins with urgency: “Keep ye judgment, and do justice: for my salvation is near to come.” The Lord does not say, “Do justice so that you can manufacture salvation.” He says that salvation is near, therefore the people must live as those preparing to receive it.

This is important spiritually. Repentance is not panic before an absent God; it is preparation for the God who is drawing near. Judgment and justice are the shape of readiness. Sabbath-keeping is not mere rule-keeping here; it is covenant remembrance, restraint, worship, and freedom from self-will.

56:3-5 - An honourable place and an everlasting name

The stranger fears separation. The eunuch fears fruitlessness. The Lord speaks directly to both fears.

The stranger who attaches himself to the Lord must not say, “Surely the Lord will separate me from his people.” The eunuch must not say, “I am a dry tree.” Both fears are deeply human: “I do not belong,” and “my life cannot bear fruit.” Isaiah answers both through covenant mercy. The Lord gives the faithful eunuch “an honourable place” and “an everlasting name” within His house.

The Lord does not ask the eunuch to become someone else before he can belong. Within the very walls he feared would exclude him, God gives him an honourable place. The covenant verbs remain: keeping the Sabbaths, choosing what pleases the Lord, and holding His covenant. But infertility, disability and involuntary exclusion are not sins that must be overcome before His mercy can reach a person. The promised name is better than sons and daughters because belonging to God is not measured by biological descendants.

56:6-8 - House of prayer for all nations

The foreigners who attach themselves to the Lord are described with covenant verbs: to serve Him, love His name, be His servants, keep His Sabbaths, and take hold of His covenant. The result is worship: “I will bring them to my holy mountain, and gladden them in my house of prayer.”

When Christ cleanses the temple and quotes this verse, He reveals both its mercy and its severity. The temple is for prayer for all nations, not for exploitation, commerce, or religious performance. The nations are welcomed not into a market but into communion with God.

Cyril of Alexandria comments on the cleansing of the temple: “For it befitted to make the Divine Temple not an house of merchandise, but an house of prayer: for so it is written.”¹ The point is not only that outsiders may enter. The point is that the house itself must become what God named it.

56:9-11 - Blind watchmen and insatiable shepherds

The tone changes sharply. Beasts are summoned to devour because the watchmen are blind. They are dogs that do not bark, dreaming of rest and loving slumber. The shepherds are insatiable and self-willed.

This is a severe pastoral warning. A watchman who does not warn is not gentle; he is dangerous. A shepherd who feeds himself while the flock is exposed is not merely ineffective; he participates in the flock’s harm.

The placement matters. The prophet has just announced that God’s house is for all nations. Immediately afterward he warns that corrupt leadership can turn an open house into an exposed house. Inclusion without watchfulness becomes vulnerability to every beast of the field.

57:1-2 - The righteous perish, and no one considers

Isaiah 57 begins with moral numbness. The righteous perish, and no one lays it to heart. This is one of the signs of a sick people: not only that the righteous suffer, but that their suffering no longer provokes repentance.

Yet the righteous person is not abandoned. He is “removed out of the way of injustice,” and “his burial shall be in peace.” The verse can comfort the Church in times when the just are overlooked, mocked, or taken away. God sees what society refuses to consider.

57:3-10 - Idolatry as spiritual adultery and death

The prophet now exposes idolatry in intentionally ugly language. False worship is not presented as harmless cultural expression. It is adultery, violence, child sacrifice, self-deception, and descent toward hell. This accusation addresses the covenant community’s betrayal; it is not permission to shame women, unmarried mothers or survivors of abuse. It gives no Christian a warrant to harm people of another religion.

The language is hard because idolatry is destructive. The idols promise fertility, protection, and control, but they consume the worshiper. Verse 10 is especially piercing: “Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease.” Sin can become exhausting without becoming repentant. Weariness alone does not save. The soul must stop strengthening itself in its own ways and return to the Lord.

57:11-13 - False fear, false righteousness, and wind-scattered idols

The Lord asks, “Through dread of whom hast thou feared, and lied against me?” Idolatry often begins with misplaced fear. The soul fears loss, enemies, death, shame, loneliness, or powerlessness, and then seeks a savior other than God.

The Lord says He will declare their righteousness and sins, “which shall not profit thee.” This is holy irony. Their self-made righteousness is exposed as profitless. When distress comes, the idols cannot save; the wind carries them away. But those who cleave to the Lord inherit the holy mountain.

57:14-16 - The Most High gives life to the brokenhearted

After judgment comes a command: clear the way, remove stumbling blocks. Then the Lord reveals His paradoxical nearness. He is the Most High, dwelling on high forever, holy in the holies; yet He gives patience to the faint-hearted and life to the brokenhearted.

This is one of Isaiah’s great spiritual revelations. God’s transcendence does not make Him indifferent. His holiness does not prevent mercy. The One who dwells in the holy places stoops to revive the crushed spirit.

57:17-19 - God wounds medicinally and heals truly

The Lord says He grieved and smote because of sin. Verse 17 then says that the man was grieved and went sorrowfully in his ways; verse 18 answers with God seeing, healing and comforting him. The sequence matters. The grief is not the final word about him. The Lord who has exposed the wound gives true comfort. This oracle names sin within a particular covenant judgment; it is not a rule for diagnosing someone else’s illness, injury or trauma as punishment.

Chrysostom uses Isaiah 57:17-18 to encourage penitence. He cites Isaiah’s grieved and downcast person and the Lord’s healing, then urges humility through almsgiving, forgiveness and refusal of revenge.² The wounded soul must not confuse contrition with hopelessness. God sees, heals, comforts, and gives true comfort.

Verse 19 proclaims “peace upon peace to them that are far off, and to them that are nigh.” The peace is not only psychological calm. It is reconciliation, healing, and restored communion. Those far off and near are both summoned into the Lord’s healing.

57:20-21 - The restless sea of wickedness

The chapter ends with a warning: the unrighteous are like troubled waves, unable to rest. Brenton closes, “There is no joy to the ungodly, said God.” Many English traditions render the parallel as no peace for the wicked. The spiritual meaning is the same: wickedness cannot produce the rest it promises.

This final warning protects the mercy of the previous verses from distortion. God gives peace to the contrite, not peace to sin as sin. Where the unrest comes from clinging to evil, repentance is the way toward freedom. But anxiety, depression and traumatic agitation are not evidence of ungodliness. Treatment, patient companionship and practical care remain good gifts; a sufferer need not be accused in order to be helped.

7. Orthodox Theological Reading

Isaiah 56-57 teaches that the covenant people are defined by communion with the Lord, not by pride, self-will, ethnicity, outward status, or religious office. The stranger and eunuch are welcomed when they attach themselves to the Lord. The shepherds are condemned when they sleep and feed themselves. The idolaters are exposed when they use religion to sanctify desire. The contrite are healed when they return to the Most High.

Theologically, this passage holds together catholicity and holiness. The Church is for all nations because God gathers the dispersed and calls the far off. But the Church is holy because the One who gathers is the Most High, Holy in the holies. The open door is not an empty door. It opens into prayer, covenant, justice, Sabbath, sacrifice, and healing.

The passage also speaks to spiritual fatherhood and church leadership. Watchmen who do not warn, shepherds who sleep, and dogs who will not bark are images of failed care. True pastoral care is neither harsh domination nor lazy permissiveness. It is watchful love.

8. Christological Reading

Christ stands at the center of this passage in several ways.

He is the salvation that is near and the mercy to be revealed. He is the One who cleanses the temple and restores the house of prayer. He is the Lord who gathers those far off and near, fulfilling the promise that God’s house is for all nations.

The Ethiopian eunuch in Acts 8 is especially important. He is both a eunuch and a foreigner, reading Isaiah and seeking understanding. Philip preaches Christ to him from Isaiah 53, and he receives baptism with joy. The man who might have feared being a dry tree becomes a sign of fruitfulness in Christ. Isaiah 56’s promise and Isaiah 53’s Servant meet in one baptized believer.

Christ also fulfills Isaiah 57’s healing promise. He is the Holy One who dwells with the contrite, the Physician who heals the brokenhearted, and the Peace who reconciles those far and near. He does not merely announce peace; He is our peace.

9. Christological Types and Prophecies

• Near salvation and revealed mercy: Isaiah 56:1 prepares the Gospel announcement that salvation has drawn near in Christ.
• House of prayer for all nations: Isaiah 56:7 is fulfilled and purified by Christ in the temple cleansing. He does not abolish worship; He restores it to prayer.
• Foreigners and eunuchs gathered: The Ethiopian eunuch in Acts 8 embodies Isaiah’s promise that the excluded can receive an everlasting name in the covenant through Christ.
• The gathered congregation: Isaiah 56:8 points toward the Church gathered from Israel and the nations.
• The righteous one removed in peace: Isaiah 57:1-2 can be read in the broad pattern of righteous suffering, finding its deepest fulfillment in Christ the Righteous One, though the immediate text also comforts all righteous sufferers.
• The Most High with the brokenhearted: Isaiah 57:15 finds its fullness in the Incarnation: the Holy One comes near to revive the crushed.
• Peace to far and near: Isaiah 57:19 anticipates Christ’s reconciling peace preached to Jews and Gentiles.
• No rest for wickedness: Isaiah 57:20-21 shows why salvation must be healing, not merely pardon language. Christ gives true rest by freeing the heart from sin’s restless sea.

10. Coptic Lectionary Connections

Isaiah 55:1-56:1 belongs to the Covenant Thursday Lakkan, the blessing of water, in the working-local special-service reference preserved by @andraws/lectionary-data 1.3.5. The St. Mary Ottawa Holy Pascha text separately preserves the same range as a historical printed witness. These are distinct sources, not fresh Coptic Reader verification.

Only Isaiah 56:1 overlaps this study. Its call to justice because salvation is near is heard with John 13:1-17 and the cleansing waters in Ezekiel 36:25-29 and Ezekiel 47:1-9. The Lord’s service and cleansing invite a life that no longer wounds others. This comparison does not establish an appointment for Isaiah 56:2-8 or chapter 57.

11. Patristic Commentary Highlights

Christ purifies the house of prayer

John Chrysostom, commenting on the temple cleansing in Matthew, treats Christ’s appeal to Isaiah’s house of prayer as a vindication of the temple’s purpose, not a rejection of worship.³

Cyril of Alexandria makes the same point: “For it befitted to make the Divine Temple not an house of merchandise, but an house of prayer: for so it is written.”¹ The nations are welcomed into prayer, not into religious commerce or self-serving worship.

The eunuch as a Gospel sign

John Chrysostom praises the Ethiopian eunuch’s zeal in Acts 8, noting that he came to Jerusalem to worship from far away and kept reading Isaiah even while returning home. He says, “Great also is his studiousness, that even sitting in his chariot he read.”⁴ This is not a decorative example. The eunuch is a living fulfillment of Isaiah’s promise: the one who might say, “I am a dry tree,” becomes fruitful through the Gospel.

Irenaeus also uses the Ethiopian eunuch to defend apostolic preaching. He asks whom Philip preached from Isaiah and answers that it was Jesus, the One of whom the prophet spoke.⁵ Isaiah 56’s welcome and Isaiah 53’s suffering Servant can thus be read together in the Church’s mission, without claiming that Irenaeus here directly expounds Isaiah 56.

Contrition is not useless

Chrysostom, in Hebrews Homily IX.9, takes Isaiah’s grief-and-healing sequence into an exhortation to prayer, almsgiving and forgiveness.² He is transmitting a biblical promise, not prescribing a gloomy temperament as the measure of holiness. The point of contrition is not self-hatred; it is healing.

Peace belongs to healing

Ephesians 2:14-18 gives a Christian horizon for Isaiah’s peace to those far and near: Christ reconciles Jew and Gentile and brings both to the Father in one Spirit. This is a scriptural synthesis. The peace offered here is more than the absence of conflict; it gathers people into healed communion.

12. Spiritual Lessons

1. Do not call yourself excluded if the Lord is calling you near. The stranger and eunuch are forbidden to speak despair over themselves.
2. Belonging bears the shape of love. The welcomed ones serve the Lord, love His name, keep covenant, and come to prayer. None must acquire a different ancestry or bodily condition to receive His promise.
3. An open house still needs watchful shepherds. False mercy leaves the flock exposed; true mercy guards the weak.
4. Religious leadership can become spiritually asleep. Blind watchmen and silent dogs are warnings to every generation of servants.
5. Idolatry exhausts the soul. Sin can make a person weary without making him repentant. The soul must say, “I will cease.”
6. Misplaced fear produces false worship. The Lord’s question, “Through dread of whom hast thou feared?” is worth praying slowly.
7. God’s transcendence is not distance. The Most High dwells in holiness and gives life to the brokenhearted.
8. Contrition is medicinal when it turns toward God. Downcast grief is not useless if it becomes repentance.
9. Peace is given to the far and near. No one is too far for Christ’s peace, and no insider can claim peace without healing.
10. Wickedness cannot rest. The restless sea warns us not to confuse stimulation, control, or self-will with joy.

14. Closing Meditation

Lord, do not let me speak despair over myself when You are calling me to Your house. Make me one who attaches himself to You, loves Your name, and takes hold of Your covenant.

Cleanse my heart as You cleansed the temple. Drive out the commerce, noise, self-will, and false worship that have entered the place meant for prayer. Wake me from spiritual sleep. Heal the parts of me that have grown weary in many ways but have not yet said, “I will cease.”

You are the Most High, Holy in the holies, and yet You give life to the brokenhearted. Give me true contrition, true comfort, and true peace. Gather those far off and those near. Make Your Church a house of prayer for all nations, and make my heart a small room in that house. Amen.

Teaching Notes

Overall teaching emphases

• Main teaching aim: Help the class read Isaiah 56-57 - Inclusion and False Worship as part of Isaiah’s movement from judgment to hope, with Christ and the Church in view.
• Where to linger: Let the honourable place promised to the eunuch be heard before discussing covenant duties. At 57:17-21 distinguish sorrowful return from illness, and keep the protection of women and survivors beside the adultery imagery.

Class-use guardrails

• Follow the movement of the passage rather than treating its images as disconnected devotional sayings.
• Distinguish verified lectionary evidence from broader liturgical resonance.
• Do not quote secondary access points as if they were direct patristic authority.

Discussion questions

1. Which fear is stronger in you: “I do not belong” or “my life is a dry tree”? How does Isaiah answer that fear?
2. Why does Isaiah connect inclusion with Sabbath, covenant, service, and prayer?
3. What does Christ’s cleansing of the temple teach about the phrase “house of prayer for all nations”?
4. Where do you see the danger of blind watchmen or silent shepherds today, especially in yourself before judging others?
5. What modern idols exhaust people while still promising life?
6. Why is weariness with sin not the same as repentance?
7. How does Isaiah 57:15 reshape your picture of God’s holiness?
8. What is the difference between worldly calm and the peace God gives to the far and near?
9. How does the Ethiopian eunuch help us read Isaiah 56 and Isaiah 53 together?
10. What would it mean this week to remove a stumbling block from the way of God’s people?

Sources

Embedded Scripture is from Brenton’s English Septuagint (LXX). New Testament references supply the Christian reading and should be read in their full context.

Coptic service references follow the distinct source witnesses retained in @andraws/lectionary-data 1.3.5. Working-local references and historical printed witnesses are identified in the worship discussion; they are not new app confirmations.

Footnotes

1. Cyril of Alexandria, Commentary on John, II, chapter III, on John 2:15-16. https://www.tertullian.org/fathers/cyril_on_john_02_book2.htm#C3. ↩ ↩²

2. John Chrysostom, Homilies on Hebrews, IX.9, on Hebrews 6:1-3. https://www.ccel.org/ccel/schaff/npnf114.v.xiii.html#v.xiii-p77. ↩ ↩²

3. John Chrysostom, Homilies on Matthew, LXVII.1, on Matthew 21:12-13. https://www.newadvent.org/fathers/200167.htm. ↩

4. John Chrysostom, Homilies on Acts, XIX, on Acts 8:26-27. https://www.newadvent.org/fathers/210119.htm. ↩

5. Irenaeus of Lyons, Against Heresies, III.12.8. https://www.ccel.org/ccel/schaff/anf01.ix.iv.xiii.html#ix.iv.xiii-p43. ↩