On Apostolic Preaching chapter 8
Chapter eight presents a more extended discussion of the nature of God. The only exlicit citation is of Rom 2:4-6, which we will discuss in a below. But leading up to this citation Irenaeus summarizes much of the content he will expand upon later in ch. 9-42.
This is his summary of the OT and his view of the Law. He says:
To them that believe He is as Father, for in the end of the times He opened up the covenant of adoption; but to the Jews as Lord and Lawgiver, for in the intermediate times, when man forgat God and departed and revolted from Him, He brought them into subjection by the Law, that they might learn that they had for Lord the maker and creator, who also gives the breath of life, and whom we ought to worship day and night: and to the Gentiles as maker and creator and almighty
He uses the language of “covenant of adoption” which is clearly built upon Pauline language. But we should also note the structure “Ends of times” and “intermediate times.” For Irenaeus the Law was implemented in the “intermediate times” so that the Jews might know and worship their creator. In the end of times, that is in Christ, all have received the covenant of adoption whereby Christians too have know to know their Father, Creator and sustainer.
But then Irenaeus moves from his summary of the law and new covenant to the judgment. Thus, when Irenaeus uses the language “end times” he is not necessarily speaking temporally, but Christologically (this is a common phrase in Irenaeus). In Christ the reign of sin, death, and the devil have come to an end. For Irenaeus to speak of the “end times” is to talk of Christ.
But now what awaits, both Jew and Gentile is the last judgment. For this he turns to Rom 2:4-6:
Not knowing that the goodness of God leadeth thee to repentance; but according to thy hardness and impenitent heart thou treasurest up for thyself wrath in the day of wrath and of the revelation of the righteous judgment of God, who shall render to every man according to his works
The emphasis for Irenaeus is that “every man” will be judged. In his desire to not leave anyone out, he even throws angels into the mix. He also includes the language of “believe who has sinned” that seems to revel the early Christian struggle with post-baptismal sins. Thus Irenaeus qualifies this passage saying:
for none shall escape and be delivered from His judgment, neither Jew nor Gentile, nor believer that has sinned, nor angel: but they who now reject His goodness shall know His power in judgment
Therefore, God has dealt with the Jews through the Law and Christians through the covenant of adoption, but all people shall know his power in judgement.
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