Early Church Fathers Scripture Index : Texts
Deuteronomy 22
There are 23 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 365, 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)
What reason is there in the law’s prohibiting a man from “wearing woman’s clothing “?[Deuteronomy 22:5] Is it not that it would have us to be manly, and not to be effeminate neither in person and actions, nor in thought and word? For it would have the man, that devotes himself to the truth, to be masculine both in acts of endurance and patience, in life, conduct, word, and discipline by night and by day; even if the necessity were to occur, of witnessing by the shedding of his blood. Again, it is said, “If any one who has newly built a house, and has not ...
Ante-Nicene Fathers, Volume 2, page 367, footnote 2 (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)
Now love is conceived in many ways, in the form of meekness, of mildness, of patience, of liberality, of freedom from envy, of absence of hatred, of forgetfulness of injuries. In all it is incapable of being divided or distinguished: its nature is to communicate. Again, it is said, “If you see the beast of your relatives, or friends, or, in general, of anybody you know, wandering in the wilderness, take it back and restore it;[Deuteronomy 22:3] 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, ...
Ante-Nicene Fathers, Volume 2, page 367, footnote 2 (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)
Now love is conceived in many ways, in the form of meekness, of mildness, of patience, of liberality, of freedom from envy, of absence of hatred, of forgetfulness of injuries. In all it is incapable of being divided or distinguished: its nature is to communicate. Again, it is said, “If you see the beast of your relatives, or friends, or, in general, of anybody you know, wandering in the wilderness, take it back and restore it;[Deuteronomy 22:12] 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, ...
Ante-Nicene Fathers, Volume 2, page 368, footnote 3 (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)
And it prohibits an ox and ass to be yoked in the plough together;[Deuteronomy 22:10] pointing perhaps to the want of agreement in the case of the animals; and at the same time teaching not to wrong any one belonging to another race, and bring him under the yoke, when there is no other cause to allege than difference of race, which is no cause at all, being neither wickedness nor the effect of wickedness. To me the allegory also seems to signify that the husbandry of the Word is not to be assigned equally to the clean and the unclean, the ...
Ante-Nicene Fathers, Volume 2, page 379, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XXIII.—On Marriage. (HTML)
... the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. “He that taketh a woman that has been put away,” it is said, “committeth adultery; and if one puts away his wife, he makes her an adulteress,” that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. What, then, is the law?[Deuteronomy 22:22] In order to check the impetuosity of the passions, it commands the adulteress to be put to death, on being convicted of this; and if of priestly family, to be committed to the flames. And the adulterer also is stoned to death, but not in the same ...
Ante-Nicene Fathers, Volume 2, page 382, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2451 (In-Text, Margin)
... concupisces,” quod a lege dicitur, ostendit unum esse Deum, qui præ dicatur per legem et prophetas et Evangelium. Dicit enim: “Non concupisces uxorem proximi tui.” Proximus autem non est Judæus Judæo: frater enim est et eumdem habet Spiritum; restat ergo, ut propinquum dicat eum qui est alterius gentis. Quomodo autem non propinquus, qui aptus est esse Spiritus particeps? Non solum enim Hebræorum, sed etiam gentium pater est Abraham. Si autem quæ est adulterata, et qui in eam fornicatus est, capite punitur:[Deuteronomy 22:22] clarum est utique præceptum, quod dicit: “Non concupisces uxorem propinqui tui,” loqui de gentibus: ut cure quis secundum legera et ab uxore proximi eta sorore abstinuefit, aperte audiat a Domino: “Ego autem dico, non concupisces.” Additio autem ...
Ante-Nicene Fathers, Volume 3, page 71, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Concerning Private Festivals. (HTML)
CCEL Footnote 288 (In-Text, Margin)
... private and social solemnities—as those of the white toga, of espousals, of nuptials, of name-givings—I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman’s dress on a man:[Deuteronomy 22:5] for “cursed,” saith He, “is every man who clothes himself in woman’s attire.” The toga, however, is a dress of manly name as well as of manly use. God no more prohibits nuptials to be celebrated than a name to be given. “But there are ...
Ante-Nicene Fathers, Volume 3, page 89, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Shows, or De Spectaculis. (HTML)
Chapter XXIII. (HTML)
CCEL Footnote 367 (In-Text, Margin)
... mind of God, who forbids the making of every likeness, and especially then the likeness of man who is His own image? The Author of truth hates all the false; He regards as adultery all that is unreal. Condemning, therefore, as He does hypocrisy in every form, He never will approve any putting on of voice, or sex, or age; He never will approve pretended loves, and wraths, and groans, and tears. Then, too, as in His law it is declared that the man is cursed who attires himself in female garments,[Deuteronomy 22] what must be His judgment of the pantomime, who is even brought up to play the woman! And will the boxer go unpunished? I suppose he received these cæstus-scars, and the thick skin of his fists, and these growths upon his ears, at his creation! God, ...
Ante-Nicene Fathers, Volume 3, page 405, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... For in the Gospel of Matthew he says, “Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.” He also is deemed equally guilty of adultery, who marries a woman put away by her husband. The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife.[Deuteronomy 22:28-29] Now, if a compulsory marriage contracted after violence shall be permanent, how much rather shall a voluntary one, the result of agreement! This has the sanction of the prophet: “Thou shalt not forsake the wife of thy youth.” Thus you have Christ ...
Ante-Nicene Fathers, Volume 4, page 34, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
The Rule of Veiling Not Applicable to Children. (HTML)
CCEL Footnote 313 (In-Text, Margin)
... “on account of the angels” that she is to be veiled, doubtless the age from which the law of the veil will come into operation will be that from which “the daughters of men” were able to invite concupiscence of their persons, and to experience marriage. For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel, it is unlawful to deliver one to a husband except after the attestation by blood of her maturity;[Deuteronomy 22:13-21] thus, before this indication, the nature is unripe. Therefore if she is a virgin so long as she is unripe, she ceases to be a virgin when she is perceived to be ripe; and, as not-virgin, is now subject to the law, just as she is ...
Ante-Nicene Fathers, Volume 4, page 411, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter XXXIV (HTML)
... “Olmah”—which the Septuagint have rendered by “a virgin,” and others by “a young woman”—occurs, as they say, in Deuteronomy, as applied to a “virgin,” in the following connection: “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he humbled his neighbour’s wife.”[Deuteronomy 22:23-24] And again: “But if a man find a betrothed damsel in a field, and the man force her, and lie with her: then the man only that lay with her shall die: but unto the damsel ye shall do nothing; there is in her no sin worthy of death.”
Ante-Nicene Fathers, Volume 6, page 18, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Acknowledged Writings. (HTML)
Canonical Epistle. (HTML)
Canon I. (HTML)
... past a manner of life pure and free from all suspicion, and now falls into wantonness through force of necessity, we have an example for our guidance,—namely, the instance of the damsel in Deuteronomy, whom a man finds in the field, and forces her and lies with her. “Unto the damsel,” he says, “ye shall do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: the damsel cried, and there was none to help her.”[Deuteronomy 22:26-27]
Ante-Nicene Fathers, Volume 6, page 19, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Acknowledged Writings. (HTML)
Canonical Epistle. (HTML)
Canon IV. (HTML)
... astray in the way, and pay no heed to them; but thou shalt in any wise bring them again unto thy brother. And if thy brother come not nigh thee, or if thou know him not, then thou shalt bring them together, and they shall be with thee until thy brother seek after them, and thou shalt restore them to him again. And in like manner shalt thou do with his ass, and so shalt thou do with his raiment, and so shalt thou do with all lost things of thy brother’s, which he hath lost, and thou mayest find.”[Deuteronomy 22:1-3] Thus much in Deuteronomy. And in the book of Exodus it is said, with reference not only to the case of finding what is a friend’s, but also of finding what is an enemy’s: “Thou shalt surely bring them back to the house of their master again.” And if ...
Ante-Nicene Fathers, Volume 7, page 463, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. V.—The Teaching of the Apostles in Opposition to Jewish and Gentile Superstitions, Especially in Regard to Marriage and Funerals (HTML)
CCEL Footnote 3319 (In-Text, Margin)
... pleasure, which is a mark of incontinency, and not a sign of virtue. All these things are forbidden by the laws; for thus say the oracles: “Thou shalt not lie with mankind as with womankind.” “For such a one is accursed, and ye shall stone them with stones: they have wrought abomination.” “Every one that lieth with a beast, slay ye him: he has wrought wickedness in his people.” “And if any one defile a married woman, slay ye them both: they have wrought wickedness; they are guilty; let them die.”[Deuteronomy 22:22] And afterwards: “There shall not be a fornicator among the children of Israel, and there shall not be an whore among the daughters of Israel. Thou shalt not offer the hire of an harlot to the Lord thy God upon the altar, nor the price of a dog.” ...
Ante-Nicene Fathers, Volume 9, page 454, 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)
Relative Magnitude of Sins of the Heart and Actual Sins. (HTML)
... will say concerning the rest of things which are deserving of praise. But the passage possibly contains a plausible fallacy which must be cleared away, I think, in this manner: adultery which takes place in the heart is a less sin, than if one were also to add to it the act. But it is impossible that there can be chastity in the heart, hindering the chaste action—unless indeed one brings forward for an illustration of this the case of the virgin who according to the law was violated in solitude;[Deuteronomy 22:25] for it may be granted that the heart of any one may be most pure, but that force in a matter of licentiousness has caused the corruption of the body of her who was chaste. In truth she seems to me to be altogether chaste in secret heart, but no ...
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 121, footnote 1 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily XXI (HTML)
CCEL Footnote 104 (In-Text, Margin)
And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops,[Deuteronomy 22:9] and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them by little and little.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 111, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Amandus. (HTML)
CCEL Footnote 1639 (In-Text, Margin)
... “has found herself compelled” to marry again. What is this compulsion of which she speaks? Was she overborne by a crowd and ravished against her will? If so, why has she not, thus victimized, subsequently put away her ravisher? Let her read the books of Moses and she will find that if violence is offered to a betrothed virgin in a city and she does not cry out, she is punished as an adulteress: but if she is forced in the field, she is innocent of sin and her ravisher alone is amenable to the laws.[Deuteronomy 22:23-27] Therefore if your sister, who, as she says, has been forced into a second union, wishes to receive the body of Christ and not to be accounted an adulteress, let her do penance; so far at least as from the time she begins to repent to have no farther ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 231, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3236 (In-Text, Margin)
... continence. When the apostle adds the words “only in the Lord,” he excludes heathen marriages of which he had spoken in another place thus: “be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?” We must not plough with an ox and an ass together;[Deuteronomy 22:10] nor weave our wedding garment of different colours. He at once takes back the concession he made, and, as if repenting of his opinion, withdraws it by saying: “She is happier if she so abide,” that is, unmarried; and declares that in his judgment ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 336, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4172 (In-Text, Margin)
... that she had already conceived. And although we find it said to Joseph in a dream, “Fear not to take Mary thy wife”; and again, “Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife,” no one ought to be disturbed by this, as though, inasmuch as she is called wife, she ceases to be betrothed, for we know it is usual in Scripture to give the title to those who are betrothed. The following evidence from Deuteronomy establishes the point.[Deuteronomy 22:24-25] “If the man,” says the writer, “find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he hath humbled his neighbour’s wife.” And in another place, “If there be a damsel that is a virgin ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 336, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4173 (In-Text, Margin)
... unto him his wife,” no one ought to be disturbed by this, as though, inasmuch as she is called wife, she ceases to be betrothed, for we know it is usual in Scripture to give the title to those who are betrothed. The following evidence from Deuteronomy establishes the point. “If the man,” says the writer, “find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he hath humbled his neighbour’s wife.” And in another place,[Deuteronomy 22:23-24] “If there be a damsel that is a virgin betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 341, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4224 (In-Text, Margin)
... Peter, James and John. As to race, all Jews are called brethren of one another, as in Deuteronomy, “If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.” And in the same book, “Thou shalt in anywise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, which is not thy brother.” And again,[Deuteronomy 22:1] “Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it home to thine ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 464, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5237 (In-Text, Margin)
... the passages occur. I am told to love my enemies and pray for my persecutors. Am I bidden to love them as though they were my neighbours, kindred, and friends, and to make no difference between a rival and a relative? If I love my enemies as my neighbours, what more affection can I show to my friends? If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved.[Deuteronomy 22:4] If an enemy’s beast be fallen, we must raise it up. And the Apostle tells us, “If thine enemy hunger, feed him; if he thirst, give him drink. For by so doing thou shalt heap coals of fire upon his head,” not by way of curse and condemnation, as most ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 78, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1439 (In-Text, Margin)
... forth a Son, and they shall call His name Emmanuel. This the Jews contradict, for of old it is their wont wickedly to oppose the truth: and they say that it is not written “the virgin,” but “the damsel.” But though I assent to what they say, even so I find the truth. For we must ask them, If a virgin be forced, when does she cry out and call for helpers, after or before the outrage? If, therefore, the Scripture elsewhere says, The betrothed damsel cried, and there was none to save her[Deuteronomy 22:27], doth it not speak of a virgin?