Early Church Fathers Scripture Index : Texts
Leviticus 25
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 366, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XVIII.—The Mosaic Law the Fountain of All Ethics, and the Source from Which the Greeks Drew Theirs. (HTML)
... to grasp everything, but to communicate gifts of kindness to one’s neighbours. For it was from these, I reckon, and from the first-fruits that the priests were maintained. We now therefore understand that we are instructed in piety, and in liberality, and in justice, and in humanity by the law. For does it not command the land to be left fallow in the seventh year, and bids the poor fearlessly use the fruits that grow by divine agency, nature cultivating the ground for behoof of all and sundry?[Leviticus 25:2-7] How, then, can it be maintained that the law is not humane, and the teacher of righteousness? Again, in the fiftieth year, it ordered the same things to be performed as in the seventh; besides restoring to each one his own land, if from any ...
Ante-Nicene Fathers, Volume 3, page 311, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
Trace God's Government in History and in His Precepts, and You Will Find It Full of His Goodness. (HTML)
... sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;[Leviticus 25:4] when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox’s mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the ...
Ante-Nicene Fathers, Volume 3, page 635, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter II. (HTML)
CCEL Footnote 8244 (In-Text, Margin)
... hands of the craftsman, and putteth it in a secret place.” But in Leviticus He says: “Go not ye after idols, nor make to yourselves molten gods: I am the Lord your God.” And in other passages: “The children of Israel are my household servants; these are they whom I led forth from the land of Egypt: I am the Lord your God. Ye shall not make you idols fashioned by the hand, neither rear you up a graven image. Nor shall ye set up a remarkable stone in your land (to worship it): I am the Lord your God.”[Leviticus 25:55] These words indeed were first spoken by the Lord by the lips of Moses, being applicable certainly to whomsoever the Lord God of Israel may lead forth in like manner from the Egypt of a most superstitious world, and from the abode of human slavery. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 350, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... child, yet next she said, ‘I have gotten.’ Nor would any one consider, because of ‘I have gotten,’ that Cain was purchased from without, instead of being born of her. Again, the Patriarch Jacob said to Joseph, ‘And now thy two sons, Ephraim and Manasseh, which became thine in Egypt, before I came unto thee into Egypt, are mine.’ And Scripture says about Job, ‘And there came to him seven sons and three daughters.’ As Moses too has said in the Law, ‘If sons become to any one,’ and ‘If he make a son[Leviticus 25:21].’ Here again they speak of those who are begotten, as ‘become’ and ‘made,’ knowing that, while they are acknowledged to be sons, we need not make a question of ‘they became,’ or ‘I have gotten,’ or ‘I made.’ For nature and truth draw the meaning to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3716 (In-Text, Margin)
... on fire the wheel of our birth.” He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven;” an oven which only God’s mercy and severe fasting can extinguish. These are “the fiery darts” with which the devil wounds men and sets them on fire, and it was these which the king of Babylon used against the three children. But when he made his fire forty-nine cubits high he did but turn to his own ruin the seven weeks which the Lord had appointed for a time of salvation.[Leviticus 25:8] And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became quite harmless, so is it now with the virgin soul. The dew of heaven ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 408, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4881 (In-Text, Margin)
... persecuted the Church of Christ, afterwards bore good fruit? And Judas, though he was a good tree and wrought miracles like the other Apostles, afterwards turned traitor and brought forth evil fruit? The truth is that a good tree does not bear evil fruit, nor an evil tree good fruit, so long as they continue in their goodness, or badness. And if we read that every Hebrew keeps the same Passover, and that in the seventh year every prisoner is set free, and that at Jubilee, that is the fiftieth year,[Leviticus 25:13] every possession returns to its owner, all this refers not to the present, but to the future; for being in bondage during the six days of this world, on the seventh day, the true and eternal Sabbath, we shall be free, at any rate if we wish to be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 3 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Optimus the bishop. (HTML)
CCEL Footnote 3149 (In-Text, Margin)
... of the remission of sins. “How often,” it is asked, “shall my brother sin against me and I forgive him?” (It is Peter who is speaking to the Lord.) “Till seven times?” Then comes the Lord’s answer, “I say not unto thee, until seven times, but, until seventy times seven.” Our Lord did not vary the number, but multiplied the seven, and so fixed the limit of the forgiveness. After seven years the Hebrew used to be freed from slavery. Seven weeks of years used in old times to make the famous jubilee,[Leviticus 25:10] in which the land rested, debts were remitted, slaves were set free, and, as it were, a new life began over again, the old life from age to age being in a sense completed at the number seven. These things are types of this present life, which ...