Early Church Fathers Scripture Index : Texts
Deuteronomy 5
There are 39 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 146, footnote 17 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XV.—The false and the true Sabbath. (HTML)
CCEL Footnote 1655 (In-Text, Margin)
Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, “And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.”[Deuteronomy 5:12] And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.” The Sabbath is mentioned at the beginning of the creation [thus]: “And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.” Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth ...
Ante-Nicene Fathers, Volume 1, page 420, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter VI—The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. (HTML)
CCEL Footnote 3354 (In-Text, Margin)
... God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. But in this [clause], “whether in heaven or in earth,” he does not speak of the formers of the world, as these [teachers] expound it; but his meaning is similar to that of Moses, when it is said, “Thou shalt not make to thyself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth.”[Deuteronomy 5:8] And he does thus explain what are meant by the things in heaven: “Lest when,” he says, “looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve ...
Ante-Nicene Fathers, Volume 1, page 479, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XV.—At first God deemed it sufficient to inscribe the natural law, or the Decalogue, upon the hearts of men; but afterwards He found it necessary to bridle, with the yoke of the Mosaic law, the desires of the Jews, who were abusing their liberty; and even to add some special commands, because of the hardness of their hearts. (HTML)
CCEL Footnote 3969 (In-Text, Margin)
... prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, “These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me.”[Deuteronomy 5:22] For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were ...
Ante-Nicene Fathers, Volume 1, page 481, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVI.—Perfect righteousness was conferred neither by circumcision nor by any other legal ceremonies. The Decalogue, however, was not cancelled by Christ, but is always in force: men were never released from its commandments. (HTML)
CCEL Footnote 3993 (In-Text, Margin)
... but the man who pleased [God] was translated for salvation. Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”[Deuteronomy 5:2]
Ante-Nicene Fathers, Volume 1, page 481, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVI.—Perfect righteousness was conferred neither by circumcision nor by any other legal ceremonies. The Decalogue, however, was not cancelled by Christ, but is always in force: men were never released from its commandments. (HTML)
CCEL Footnote 3998 (In-Text, Margin)
4. And therefore does the Scripture say, “These words the Lord spake to all the assembly of the children of Israel in the mount, and He added no more;”[Deuteronomy 5:22] for, as I have already observed, He stood in need of nothing from them. And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?” Now these things did indeed make man glorious, by ...
Ante-Nicene Fathers, Volume 1, page 489, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XX.—That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although He is to us in this life invisible and incomprehensible, nevertheless He is not unknown; inasmuch as His works do declare Him, and His Word has shown that in many modes He may be seen and known. (HTML)
CCEL Footnote 4081 (In-Text, Margin)
6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, “We shall see in that day that God will talk to man, and he shall live.”[Deuteronomy 5:24] For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things ...
Ante-Nicene Fathers, Volume 2, page 292, footnote 13 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XII.—Continuation: with Texts from Scripture. (HTML)
... Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: “Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother.”[Deuteronomy 5] And so forth. These things are to be observed, and whatever else is commanded in reading the Bible. And He enjoins on us by Isaiah: “Wash you, and make you clean. Put away iniquities from your souls before mine eyes. Learn to do well. Seek judgment. ...
Ante-Nicene Fathers, Volume 3, page 62, footnote 12 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category. (HTML)
CCEL Footnote 179 (In-Text, Margin)
God prohibits an idol as much to be made as to be worshipped. In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause—the eradicating, namely, of the material of idolatry—the divine law proclaims, “Thou shalt make no idol;”[Deuteronomy 5:8] and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates, would turn ...
Ante-Nicene Fathers, Volume 3, page 152, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1143 (In-Text, Margin)
... gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die. Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;[Deuteronomy 5:16-21] Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in ...
Ante-Nicene Fathers, Volume 3, page 156, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of the Observance of the Sabbath. (HTML)
CCEL Footnote 1196 (In-Text, Margin)
... it doubtful that they “wrought servile work,” when, in obedience to God’s precept, they drave the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching “the day of the sabbaths.”[Deuteronomy 5:12]
Ante-Nicene Fathers, Volume 3, page 156, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of the Observance of the Sabbath. (HTML)
CCEL Footnote 1196 (In-Text, Margin)
... it doubtful that they “wrought servile work,” when, in obedience to God’s precept, they drave the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching “the day of the sabbaths.”[Deuteronomy 5:15]
Ante-Nicene Fathers, Volume 3, page 610, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
New Testament Passages Quoted. They Attest the Same Truth of the Son's Visibility Contrasted with the Father's Invisibility. (HTML)
CCEL Footnote 7940 (In-Text, Margin)
... the) apostles a visible and an invisible God (revealed to us), under a manifest and personal distinction in the condition of both. There is a certain emphatic saying by John: “No man hath seen God at any time;” meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God had never been seen. The apostle confirms this statement; for, speaking of God, he says, “Whom no man hath seen, nor can see;” because the man indeed would die who should see Him.[Deuteronomy 5:26] But the very same apostles testify that they had both seen and “handled” Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the ...
Ante-Nicene Fathers, Volume 4, page 76, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 734 (In-Text, Margin)
... not listen to (them) in the time wherein they shall have invoked me, in the time of their affliction.” And further, above, the same preferrer of mercy above sacrifice (says): “And pray not thou unto (me) on behalf of this People, and request not that they may obtain mercy, and approach not on their behalf unto me, since I will not listen to (them)” —of course when they sue for mercy, when out of repentance they weep and fast, and when they offer their self-affliction to God. For God is “jealous,”[Deuteronomy 5:9] and is One who is not contemptuously derided —derided, namely, by such as flatter His goodness—and who, albeit “patient,” yet threatens, through Isaiah, an end of (His) patience. “I have held my peace; shall I withal always hold my peace and endure? ...
Ante-Nicene Fathers, Volume 4, page 157, footnote 17 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
55 Grandchildren in “fourth generation”[Deuteronomy 5:9] now
Ante-Nicene Fathers, Volume 4, page 603, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LXIV (HTML)
Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that “God partakes of form or colour.” Nor does He even partake of “motion,” because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: “But as for thee, stand thou here by Me.”[Deuteronomy 5:31] And if certain expressions indicate a kind of motion, as it were, on His part, such as this, “They heard the voice of the Lord God walking in the garden in the cool of the day,” we must understand them in this way, that it is by sinners that God is understood as ...
Ante-Nicene Fathers, Volume 5, page 67, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
The Sethians Support Their Doctrines by an Allegorical Interpretation of Scripture; Their System Really Derived from Natural Philosophers and from the Orphic Rites; Adopt the Homeric Cosmogony. (HTML)
... in paradise thou mayest freely eat; but of the tree of the knowledge of good and evil thou mayest not eat.” But in the passage, “Come forth from thy land and from thy kindred, and hither into a land which I shall show thee,” this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: “Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal;”[Deuteronomy 5:17-19] for a penalty is awarded to each of these acts of wickedness.
Ante-Nicene Fathers, Volume 5, page 118, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
Heresies Hitherto Refuted; Opinions of the Docetæ. (HTML)
... (say the Docetæ,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit—the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Æons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, “darkness, gloom, tempest, and added no more.”[Deuteronomy 5:22] For the (Docetic) says, God has made no addition to the three Æons; but these, in every respect, have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated ...
Ante-Nicene Fathers, Volume 7, page 421, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. VII.—On Assembling in the Church (HTML)
CCEL Footnote 2832 (In-Text, Margin)
... fellow-worker, which he sent to the churches under the conduct of the Holy Spirit; and afterwards let a deacon or a presbyter read the Gospels, both those which I Matthew and John have delivered to you, and those which the fellow-workers of Paul received and left to you, Luke and Mark. And while the Gospel is read, let all the presbyters and deacons, and all the people, stand up in great silence; for it is written: “Be silent, and hear, O Israel.” And again: “But do thou stand there, and hear.”[Deuteronomy 5:31] In the next place, let the presbyters one by one, not all together, exhort the people, and the bishop in the last place, as being the commander. Let the porters stand at the entries of the men, and observe them. Let the deaconesses also stand at ...
Ante-Nicene Fathers, Volume 7, page 469, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)
CCEL Footnote 3436 (In-Text, Margin)
XIX. See that no one seduce thee from piety; for says He: “Thou mayst not turn aside from it to the right hand, or to the left, that thou mayst have understanding in all that thou doest.”[Deuteronomy 5:32] For if thou dost not turn out of the right way, thou wilt not be ungodly.
Ante-Nicene Fathers, Volume 9, page 467, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Standing by the Saviour. (HTML)
The reflections in regard to the passage before us that occur to us at the present time are these: Some were standing where Jesus was, having the footsteps of the soul firmly planted with Jesus, and the standing of their feet was akin to the standing of which Moses said in the passage, “And I stood on the mountain forty days and forty nights,” who was deemed worthy to have it said to him by God who asked him to stand by Him, “But stand thou here with Me.”[Deuteronomy 5:31] Those who really stand by Jesus—that is, by the Word of God—do not all stand equally; for among those who stand by Jesus are differences from each other. Wherefore, not all who stand by the Saviour, but some of them as standing better, do not taste of death until they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 309, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1790 (In-Text, Margin)
... because no image of Him but that One which is the same with Himself, ought to be worshipped; and this One not in His stead, but along with Him. Then, because a creature is mutable, and therefore it is said, “The whole creation is subject to vanity,” since the nature of the whole is manifested also in any part of it, lest any one should think that the Son of God, the Word by whom all things were made, is a creature, the second commandment is, “Thou shalt not take the name of the Lord thy God in vain.”[Deuteronomy 5:11] And because God sanctified the seventh day, on which He rested, the Holy Spirit—in whom is given to us that rest which we love everywhere, but find only in loving God, when “His love is shed abroad in us, by the Holy Ghost given unto us” —is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 310, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1796 (In-Text, Margin)
... of Me; for I am meek and lowly in heart: so shall ye find rest unto your souls;” as to all the things enjoined in the other commandments, we are to yield to them an obedience in which there is nothing typical. For we have been taught literally not to worship idols; and the precepts enjoining us not to take God’s name in vain, to honour our father and mother, not to commit adultery, or kill, or steal, or bear false witness, or covet our neighbour’s wife, or covet anything that is our neighbour’s,[Deuteronomy 5:6-21] are all devoid of typical or mystical meaning, and are to be literally observed. But we are not commanded to observe the day of the Sabbath literally, in resting from bodily labour, as it is observed by the Jews; and even their observance of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 511, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Eternal Felicity of the City of God, and of the Perpetual Sabbath. (HTML)
CCEL Footnote 1698 (In-Text, Margin)
... Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, “Ye shall do no servile work in it.”[Deuteronomy 5:14] Wherefore also it is said by Ezekiel the prophet, “And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them.” This knowledge shall be perfected when we shall be perfectly at rest, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 252, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
It is Probable that Children are Involved in the Guilt Not Only of the First Pair, But of Their Own Immediate Parents. (HTML)
CCEL Footnote 1167 (In-Text, Margin)
And it is said, with much appearance of probability, that infants are involved in the guilt of the sins not only of the first pair, but of their own immediate parents. For that divine judgment, “I shall visit the iniquities of the fathers upon the children,”[Deuteronomy 5:9] certainly applies to them before they come under the new covenant by regeneration. And it was this new covenant that was prophesied of, when it was said by Ezekiel, that the sons should not bear the iniquity of the fathers, and that it should no longer be a proverb in Israel, “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” Here lies the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 355, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xviii. 7, where we are admonished to beware of the offences of the world. (HTML)
CCEL Footnote 2714 (In-Text, Margin)
... the soul which iniquity slayeth not, the truth receiveth for ever. Preserve then what thou canst preserve; and let that perish which must perish sometime or other. Thou hast given an answer then, but thou hast not solved the “All men are liars.” Make answer to him to this too, that he may not fancy that he has said anything to persuade to lying, in bringing a testimony out of the Law; so urging thee out of the Law against the Law. For it is written in the Law, “Thou shalt not bear false witness;”[Deuteronomy 5:20] and it is written in the Law, “All men are liars.” Recur then to that which I just lately suggested, when I defined in words as best I could the “meek” man. He is “meek” to whom in all things that he does well, nothing but God is pleasing, and in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 230, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 31–36. (HTML)
CCEL Footnote 744 (In-Text, Margin)
... but windy swelling. For even as regards freedom in this life, how was that the truth when you said, “We were never in bondage to any man”? Was not Joseph sold? Were not the holy prophets led into captivity? And again, did not that very nation, when making bricks in Egypt, also serve hard rulers, not only in gold and silver, but also in clay? If you were never in bondage to any man, ungrateful people, why is it that God is continually reminding you that He delivered you from the house of bondage?[Deuteronomy 5:6] Or mean you, perchance, that your fathers were in bondage, but you who speak were never in bondage to any man? How then were you now paying tribute to the Romans, out of which also you formed a trap for the Truth Himself, as if to ensnare Him, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 106, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 288 (In-Text, Margin)
... other. “For,” we read, “I said unto her after she had done all these deeds of fornication, return unto me, and yet she returned not.” And again: from another quarter, when wishing to show the great longing which He has for our salvation, having heard how the people promised, after many transgressions, to tread the right way He said: “Who will grant unto them to have such an heart as to fear me, and to keep my commandments all their days, that it may be well with them and with their children forever?”[Deuteronomy 5:29] And Moses when reasoning with them said, “And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him?” He then who is so anxious to be loved by us, and does everything ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 28, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Commentary on Galatians. (HTML)
Galatians 3:1 (HTML)
CCEL Footnote 92 (In-Text, Margin)
He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ,[Deuteronomy 5:5] and shows that He was before it, and Himself the Giver of it.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 187, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1203 (In-Text, Margin)
Eran. —But was not Moses called a mediator, though only a man?[Deuteronomy 5:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 229, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3208 (In-Text, Margin)
... flying on the wings of a dove, you may find rest and make your peace with the Father of mercy. Your former wife, who is now your sister and fellow-servant, has told me that, acting on the apostolic precept, you and she lived apart by consent that you might give yourselves to prayer; but that after a time your feet sank beneath you as if resting on water and indeed—to speak plainly—gave way altogether. For her part she heard the Lord saying to her as to Moses: “as for thee stand thou here by me;”[Deuteronomy 5:31] and with the psalmist she said of Him: “He hath set my feet upon a rock.” But your house—she went on—having no sure foundation of faith fell before a whirlwind of the devil. Hers however still stands in the Lord, and does not refuse its shelter to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 47, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 1024 (In-Text, Margin)
15. But while honouring our heavenly Father let us honour also the fathers of our flesh: since the Lord Himself hath evidently so appointed in the Law and the Prophets, saying, Honour thy father and thy mother, that it may be well with thee, and thy days shall be long in the land[Deuteronomy 5:16]. And let this commandment be especially observed by those here present who have fathers and mothers. Children, obey your parents in all things: for this is well pleasing to the Lord. For the Lord said not, He that loveth father or mother is not worthy of Me, lest thou from ignorance shouldest perversely mistake what was rightly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 75, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1394 (In-Text, Margin)
... He became what we are, that so we might be permitted to enjoy Him. For if we cannot look full on the sun, which was made on the fourth day, could we behold God its Creator? The Lord came down in fire on Mount Sinai, and the people could not bear it, but said to Moses, Speak thou with us, and we will hear; and let not God speak to us, lest we die: and again, For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, and shall live[Deuteronomy 5:26]? If to hear the voice of God speaking is a cause of death, how shall not the sight of God Himself bring death? And what wonder? Even Moses himself saith, I exceedingly fear and quake.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 230, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Panegyric on His Brother S. Cæsarius. (HTML)
CCEL Footnote 2937 (In-Text, Margin)
3. His father was well grafted out of the wild olive tree into the good one, and so far partook of its fatness as to be entrusted with the engrafting of others, and charged with the culture of souls, presiding in a manner becoming his high office over this people, like a second Aaron or Moses, bidden himself to draw near to God, and to convey the Divine Voice to the others who stand afar off;[Deuteronomy 5:27] gentle, meek, calm in mien, fervent in spirit, a fine man in external appearance, but richer still in that which is out of sight. But why should I describe him whom you know? For I could not even by speaking at great length say as much as he deserves, or as much as each of you knows and expects to be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 149, footnote 4 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To a fallen virgin. (HTML)
CCEL Footnote 2111 (In-Text, Margin)
... worthy of innumerable lamentations, what shall be said of such a disaster of souls? “My slain men,” it is said, “are not slain with the sword, nor dead in battle.” But I am bewailing the sting of the real death, the grievousness of sin and the fiery darts of the wicked one, which have savagely set on fire souls as well as bodies. Truly God’s laws would groan aloud on seeing so great a pollution on the earth. They have pronounced their prohibition of old “Thou shalt not covet thy neighbour’s wife”;[Deuteronomy 5:21] and through the holy gospels they say that “Whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart.” Now they see the bride of the Lord herself, whose head is Christ, boldly committing adultery. So too ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 297, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Optimus the bishop. (HTML)
CCEL Footnote 3148 (In-Text, Margin)
... for the one sin? Scripture continually assigns seven as the number 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.[Deuteronomy 5:12] Seven weeks of years used in old times to make the famous jubilee, 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 95b, footnote 8 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Against the Jews on the question of the Sabbath. (HTML)
So far, indeed, as I in my ignorance know, to begin with inferior and more dense things, God, knowing the denseness of the Israelites and their carnal love and propensity towards matter in everything, made this law: first, in order that the servant and the cattle should rest[Deuteronomy 5:14] as it is written, for the righteous man regardeth the life of his beast: next, in order that when they take their ease from the distraction of material things, they may gather together unto God, spending the whole of the seventh day in psalms and hymns and spiritual songs and the study of the divine Scriptures and resting in God. For when the law ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 223, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
... the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is, and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son; from God, He is the Word; He is the radiance of the Father’s glory, the expression of His substance, the counterpart of God, the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true, the Life of the Living One.[Deuteronomy 5:26] In agreement, therefore, stand the attributes of Father and Son, that none may suppose any diversity, or doubt but that they are of one Majesty. For each and all of these names would we furnish examples of their use were we not constrained by a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 462, footnote 7 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3705 (In-Text, Margin)
41. Stand therefore firm in your hearts, that no one overthrow you, that no one be able to make you fall. The Apostle has taught us what it is “to stand,” that is what was said to Moses: “The place whereon thou standest is holy ground;” for no one stands unless he stand by faith, unless he stands fixed in the determination of his own heart. In another place also we read: “But do thou stand here with Me.”[Deuteronomy 5:31] Each sentence was spoken by the Lord to Moses, both “Where thou standest is holy ground,” and “Stand here with Me,” that is, thou standest with Me, if thou stand firm in the Church. For the very place is holy, the very ground is fruitful with sanctity and fertile with harvests of virtues.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 378, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of the Resurrection of the Dead. (HTML)
CCEL Footnote 982 (In-Text, Margin)
... not know it, and make his tomb a place of worship, for he was accounted as God in the eyes of the children of his people. And understand this, my beloved, from hence, that when he left them and went up to the mountain, they said: — As for this Moses who brought us up from the land of Egypt we know not what has become of him. So they made them a calf and worshipped it, and they remembered not God Who brought them up from Egypt by means of Moses with a mighty hand and an uplifted arm.[Deuteronomy 5:15] Because of this, God had respect unto Moses, and did not make known his tomb; lest, if He should make known his tomb, the children of his people might go astray, and make them an image, and worship it and sacrifice to it, and so by their sins ...