Early Church Fathers Scripture Index : Texts
Deuteronomy 10
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 142, footnote 25 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter IX.—The spiritual meaning of circumcision. (HTML)
CCEL Footnote 1563 (In-Text, Margin)
... wilderness.” Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished. For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He saith to them, “These things saith the Lord your God”—(here I find a new commandment)—“Sow not among thorns, but circumcise yourselves to the Lord.” And why speaks He thus: “Circumcise the stubbornness of your heart, and harden not your neck?”[Deuteronomy 10:16] And again: “Behold, saith the Lord, all the nations are uncircumcised in the flesh, but this people are uncircumcised in heart.” But thou wilt say, “Yea, verily the people are circumcised for a seal.” But so also is every Syrian and Arab, and all ...
Ante-Nicene Fathers, Volume 1, page 202, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XVI.—Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians. (HTML)
CCEL Footnote 1982 (In-Text, Margin)
“And God himself proclaimed by Moses, speaking thus: ‘And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regardeth not persons, and taketh not rewards.’[Deuteronomy 10:16] And in Leviticus: ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be ...
Ante-Nicene Fathers, Volume 1, page 481, footnote 3 (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 3987 (In-Text, Margin)
... “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.” These things, then, were given for a sign; but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For “we,” says the apostle, “have been circumcised with the circumcision made without hands.” And the prophet declares, “Circumcise the hardness of your heart.”[Deuteronomy 10:16] But the Sabbaths taught that we should continue day by day in God’s service. “For we have been counted,” says the Apostle Paul, “all the day long as sheep for the slaughter;” that is, consecrated [to God], and ministering continually to our faith, ...
Ante-Nicene Fathers, Volume 1, page 481, footnote 15 (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 3999 (In-Text, Margin)
... 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;” 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?”[Deuteronomy 10:12] Now these things did indeed make man glorious, by supplying what was wanting to him, namely, the friendship of God; but they profited God nothing, for God did not at all stand in need of man’s love. For the glory of God was wanting to man, which he ...
Ante-Nicene Fathers, Volume 2, page 367, footnote 4 (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)
... the wilderness, take it back and restore it; and if the owner be far away, keep it among your own till he return, and restore it.” It teaches a natural communication, that what is found is to be regarded as a deposit, and that we are not to bear malice to an enemy. “The command of the Lord being a fountain of life” truly, “causeth to turn away from the snare of death.” And what? Does it not command us “to love strangers not only as friends and relatives, but as ourselves, both in body and soul?”[Deuteronomy 10:19] Nay more, it honoured the nations, and bears no grudge against those who have done ill. Accordingly it is expressly said, “Thou shalt not abhor an Egyptian, for thou wast a sojourner in Egypt;” designating by the term Egyptian either one of that ...
Ante-Nicene Fathers, Volume 2, page 441, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXIII.—The Same Subject Continued. (HTML)
... arises from one not knowing? But God does nothing absurd. “For this God,” it is said, “is our God, and there is none to save besides Him.” “For there is no unrighteousness with God,” according to the apostle. And clearly yet the prophet teaches the will of God, and the gnostic proficiency, in these words: “And now, Israel, what doth the Lord God require of thee, but to fear the Lord thy God, and walk in all His ways, and love Him, and serve Him alone?”[Deuteronomy 10:12] He asks of thee, who hast the power of choosing salvation. What is it, then, that the Pythagoreans mean when they bid us “pray with the voice”? As seems to me, not that they thought the Divinity could not hear those who speak silently, but because ...
Ante-Nicene Fathers, Volume 2, page 487, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter III.—Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews. (HTML)
... in the performance of cures, and signs and wonders, from our Scriptures. For if certain powers move the winds and dispense showers, let them hear the psalmist: “How amiable are thy tabernacles, O Lord of hosts!” This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. “And ye shall circumcise your hard heart, and shall not harden your neck any more. For He is Lord of lords and God of gods, the great God and strong,”[Deuteronomy 10:16-17] and so forth. And Isaiah says, “Lift your eyes to the height, and see who hath produced all these things.”
Ante-Nicene Fathers, Volume 3, page 437, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
Another Instance of Marcion's Tampering with St. Paul's Text. The Fulness of Time, Announced by the Apostle, Foretold by the Prophets. Mosaic Rites Abrogated by the Creator Himself. Marcion's Tricks About Abraham's Name. The Creator, by His Christ, the Fountain of the Grace and the Liberty Which St. Paul Announced. Marcion's Docetism Refuted. (HTML)
... us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ.” All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;” as Moses likewise had enjoined, “Circumcise your hard hearts”[Deuteronomy 10:16] —not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that “in Christ neither circumcision availeth anything, nor uncircumcision?” For it was his duty to prefer the rival principle ...
Ante-Nicene Fathers, Volume 3, page 458, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand. (HTML)
... blaspheme Him for blaspheming whom he upbraids them as evil-doers! He prefers even circumcision of heart to neglect of it in the flesh. Now it is quite within the purpose of the God of the law that circumcision should be that of the heart, not in the flesh; in the spirit, and not in the letter. Since this is the circumcision recommended by Jeremiah: “Circumcise (yourselves to the Lord, and take away) the foreskins of your heart;” and even of Moses: “Circumcise, therefore, the hardness of your heart,”[Deuteronomy 10:16] —the Spirit which circumcises the heart will proceed from Him who prescribed the letter also which clips the flesh; and “the Jew which is one inwardly” will be a subject of the self-same God as he also is who is “a Jew outwardly;” ...
Ante-Nicene Fathers, Volume 4, page 54, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Exhortation to Chastity. (HTML)
Even the Old Discipline Was Not Without Precedents to Enforce Monogamy. But in This as in Other Respects, the New Has Brought in a Higher Perfection. (HTML)
CCEL Footnote 544 (In-Text, Margin)
... the joint session of the Order, which has established the difference between the Order and the laity. Accordingly, where there is no joint session of the ecclesiastical Order, you offer, and baptize, and are priest, alone for yourself. But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.[Deuteronomy 10:17] Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the right of a priest. If you are a digamist, do ...
Ante-Nicene Fathers, Volume 4, page 601, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LVII (HTML)
... may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: “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, and to keep His commandments?”[Deuteronomy 10:12-13]
Ante-Nicene Fathers, Volume 5, page 498, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Exhortation to Martyrdom, Addressed to Fortunatus. (HTML)
That God alone must be worshipped. (HTML)
“As it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”[Deuteronomy 10:20] Also in Exodus: “Thou shalt have none other gods beside me.” Also in Deuteronomy: “See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands.” In the Apocalypse, moreover: “And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach over the earth, and over all nations, and tribes, and tongues, and ...
Ante-Nicene Fathers, Volume 8, page 108, footnote 10 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
The Answer, Continued. (HTML)
“Listen, then,” says Peter, “that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to whom no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews: ‘The Lord your God is the God of gods, and the Lord of lords, the great God.’[Deuteronomy 10:17] Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods. For not every one that is called God is necessarily God. Indeed, even Moses is called a god to Pharaoh, and it is certain that he was a man; and judges were called gods, and it is evident that they were ...
Ante-Nicene Fathers, Volume 8, page 109, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
No God But Jehovah. (HTML)
... besides Him who is the God of the Jews, decides thus: ‘The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else.’ How, then, hast thou dared to say that there is any other God besides Him who is the God of the Jews? And again the Scripture says, ‘Behold, to the Lord thy God belong the heaven, and the heaven of heavens, the earth, and all things that are in them: nevertheless I have chosen your fathers, that I might love them, and you after them.’[Deuteronomy 10:14-15] Thus that judgment is supported by the Scripture on every side, that He who created the world is the true and only God.
Ante-Nicene Fathers, Volume 8, page 109, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
The Serpent, the Author of Polytheism. (HTML)
“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’[Deuteronomy 10:17] Him alone the Scripture also commands to be worshipped, saying, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve;’ and, ‘Hear, O Israel: the Lord thy God is one God.’ Yea, also the saints, filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying, ‘Who is like unto Thee among the gods? O Lord, who is like unto Thee?’ And again, ‘Who is ...
Ante-Nicene Fathers, Volume 8, page 109, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
The Serpent, the Author of Polytheism. (HTML)
“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, ‘The Lord our God, He is God of gods, and Lord of lords.’ Him alone the Scripture also commands to be worshipped, saying, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve;’[Deuteronomy 10:20] and, ‘Hear, O Israel: the Lord thy God is one God.’ Yea, also the saints, filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying, ‘Who is like unto Thee among the gods? O Lord, who is like unto Thee?’ And again, ‘Who is God, but the Lord; and who is God, but our Lord?’ Therefore Moses, ...
Ante-Nicene Fathers, Volume 8, page 313, footnote 12 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Simon Appeals to the Old Testament to Prove that There are Many Gods. (HTML)
... other gods exist. And elsewhere: ‘Let the gods that have not made the heavens and the earth perish;’ as if those who had made them were not to perish. And in another place, when it says, ‘Take heed to thyself lest thou go and serve other gods whom thy fathers knew not,’ it speaks as if other gods existed whom they were not to follow. And again: ‘The names of other gods shall not ascend upon thy lips.’ Here it mentions many gods whose names it does not wish to be uttered. And again it is written,[Deuteronomy 10:17] ‘Thy God is the Lord, He is God of gods.’ And again: ‘Who is like unto Thee, O Lord, among the Gods?’ And again: ‘God is Lord of gods.’ And again: ‘God stood in the assembly of gods: He judgeth among the gods.’ Wherefore I wonder how, when there are ...
Ante-Nicene Fathers, Volume 8, page 313, footnote 17 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Peter Appeals to the Old Testament to Prove the Unity of God. (HTML)
And Peter said: “I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude,[Deuteronomy 10:14] ‘Be hold, the heaven of heavens is the Lord’s thy God, with all that therein is;’ implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again: ‘The Lord thy God, He is God in heaven above, and upon the earth beneath, and there is none other except Him.’ And somewhere else the Scripture says to the Jewish multitude, ‘The Lord your God is God of gods;’ so that, even if there are ...
Ante-Nicene Fathers, Volume 8, page 314, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Peter Appeals to the Old Testament to Prove the Unity of God. (HTML)
... many.”[Deuteronomy 10:17] ‘The Lord your God is God of gods;’ so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him, God, the great and true, who regardeth not persons, nor taketh reward, He doth execute ...
Ante-Nicene Fathers, Volume 8, page 314, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Peter Appeals to the Old Testament to Prove the Unity of God. (HTML)
... of heavens is the Lord’s thy God, with all that therein is;’ implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again: ‘The Lord thy God, He is God in heaven above, and upon the earth beneath, and there is none other except Him.’ And somewhere else the Scripture says to the Jewish multitude, ‘The Lord your God is God of gods;’ so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him,[Deuteronomy 10:17] God, the great and true, who regardeth not persons, nor taketh reward, He doth execute the judgment of the fatherless and widow.’ The Scripture, in calling the God of the Jews great and true, and executing judgment, marked out the others as small, ...
Ante-Nicene Fathers, Volume 9, page 467, footnote 4 (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,”[Deuteronomy 10:10] 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.” 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 109, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He resolves the question he had deferred, and teaches us that the Father, the Son, and the Holy Spirit is one power and one wisdom, no otherwise than one God and one essence. And he then inquires how it is that, in speaking of God, the Latins say, One essence, three persons; but the Greeks, One essence, three substances or hypostases. (HTML)
How It Was Brought About that the Greeks Speak of Three Hypostases, the Latins of Three Persons. Scripture Nowhere Speaks of Three Persons in One God. (HTML)
... three men, calling them in the plural by a specific name; but if we were to say three animals, then by a generic name; for man, as the ancients have defined him, is a rational, mortal animal: or again, as our Scriptures usually speak, three souls, since it is fitting to denominate the whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul; for so it is said that seventy-five souls went down into Egypt with Jacob, instead of saying so many men.[Deuteronomy 10:22] Again, when we say that your horse is not mine, and that a third belonging to some one else is neither mine nor yours, then we confess that there are three; and if any one ask what three, we answer three horses by a specific name, but three animals ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 106, footnote 5 (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 289 (In-Text, Margin)
... 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?” 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?”[Deuteronomy 10:12] He then who is so anxious to be loved by us, and does everything for this end, and did not spare even His only begotten Son on account of His love towards us, and who counts it a desirable thing if at any time we become reconciled to Himself, how ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 372, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VI on Rom. ii. 17, 18. (HTML)
CCEL Footnote 1256 (In-Text, Margin)
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν? (they were trusted.) It means, that they had the Law put into their hands because He held them[Deuteronomy 10:15] to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the “entrusted” not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 474, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XVII on Rom. x. 1. (HTML)
CCEL Footnote 1490 (In-Text, Margin)
... which is in a state of rebellion against God. For the Law is galling (ἐπαχθὴς), but grace is easy. The Law, though they dispute never so much, does not save; Grace yieldeth the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.[Deuteronomy 10:9-10]
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 474, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XVII on Rom. x. 1. (HTML)
CCEL Footnote 1490 (In-Text, Margin)
... which is in a state of rebellion against God. For the Law is galling (ἐπαχθὴς), but grace is easy. The Law, though they dispute never so much, does not save; Grace yieldeth the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.[Deuteronomy 10:10]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 180, footnote 11 (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 Immutable. (HTML)
CCEL Footnote 1161 (In-Text, Margin)
“‘Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, and took the form of a servant.’ What poorer, in respect of God, than the form of a servant? What more lowly, in respect of the King of all, than approach to fellowship in our poor nature? The King of Kings and Lord of Lords[Deuteronomy 10:17] voluntarily dons the form of servitude.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 227, footnote 6 (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 Impassible. (HTML)
CCEL Footnote 1480 (In-Text, Margin)
... myrrh and aloes, and then the name of the person given to it; and Jesus said to have been laid in a tomb. Thus the angel said, “Come see the place where the Lord lay,” naming the part by the name of the whole; and we constantly do just the same. In this place, we say, such an one was buried; not the body of such an one. Every one in his senses knows that we are speaking of the body, and such a mode of speech is customary in divine Scripture. Aaron, we read, died and they buried him on Mount Hor.[Deuteronomy 10:6] Samuel died and they buried him at Ramah, and there are many similar instances. The same use is followed by the divine Apostle when speaking of the death of the Lord. “I delivered unto you first of all,” he writes, “that which I also received how ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 128, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. (HTML)
... “The Word was made flesh,” in order to make out that the flesh was taken into the Godhead without the soul, on the ground that the soul is not expressly mentioned along with the flesh, let them learn that it is customary for Holy Scripture to imply the whole by the part. For He that said, “Unto Thee shall all flesh come,” does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls[Deuteronomy 10:22] we understand the flesh also to be intended together with the souls. So, then, the Word, when He became flesh, took with the flesh the whole of human nature; and hence it was possible that hunger and thirst, fear and dread, desire and sleep, tears ...