Early Church Fathers Scripture Index : Texts
Isaiah 5
There are 98 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 86, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter I.—Thanks to God for your faith. (HTML)
CCEL Footnote 979 (In-Text, Margin)
... through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh, and the Son of God according to the will and power of God; that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit we are by His divinely-blessed passion, that He might set up a standard[Isaiah 5:26] for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Ante-Nicene Fathers, Volume 1, page 139, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter IV.—Antichrist is at hand: let us therefore avoid Jewish errors. (HTML)
CCEL Footnote 1479 (In-Text, Margin)
... we also withstand coming sources of danger, as becometh the sons of God. That the Black One may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”[Isaiah 5:21] Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of ...
Ante-Nicene Fathers, Volume 1, page 147, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XVI.—The spiritual temple of God. (HTML)
CCEL Footnote 1677 (In-Text, Margin)
... “Behold, they who have cast down this temple, even they shall build it up again.” It has so happened. For through their going to war, it was destroyed by their enemies; and now they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture saith, “And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction.”[Isaiah 5] And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple ...
Ante-Nicene Fathers, Volume 1, page 179, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter XLIX.—His rejection by the Jews foretold. (HTML)
CCEL Footnote 1870 (In-Text, Margin)
... preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah; it is this: “Woe unto them that call sweet bitter, and bitter sweet.”[Isaiah 5:20]
Ante-Nicene Fathers, Volume 1, page 203, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XVII.—The Jews sent persons through the whole earth to spread calumnies on Christians. (HTML)
CCEL Footnote 1988 (In-Text, Margin)
... Woe unto the wicked! evil shall be rendered to him according to the works of his hands.’ And again, in other words: ‘Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer’s yoke: who say, Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!’[Isaiah 5:18] Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God.
Ante-Nicene Fathers, Volume 1, page 203, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XVII.—The Jews sent persons through the whole earth to spread calumnies on Christians. (HTML)
CCEL Footnote 1988 (In-Text, Margin)
... Woe unto the wicked! evil shall be rendered to him according to the works of his hands.’ And again, in other words: ‘Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer’s yoke: who say, Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!’[Isaiah 5:20] Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God.
Ante-Nicene Fathers, Volume 1, page 214, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XXXIX.—The Jews hate the Christians who believe this. How great the distinction is between both! (HTML)
CCEL Footnote 2053 (In-Text, Margin)
And I said to him, “Listen, O friend, for I am not mad or beside myself; but it was prophesied that, after the ascent of Christ to heaven, He would deliver us from error and give us gifts. The words are these: ‘He ascended up on high; He led captivity captive; He gave gifts to men.’ Accordingly, we who have received gifts from Christ, who has ascended up on high, prove from the words of prophecy that you, ‘the wise in yourselves, and the men of understanding in your own eyes,’[Isaiah 5:21] are foolish, and honour God and His Christ by lip only. But we, who are instructed in the whole truth, honour Them both in acts, and in knowledge, and in heart, even unto death. But you hesitate to confess that He is Christ, as the Scriptures and the events ...
Ante-Nicene Fathers, Volume 1, page 266, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXXIII.—The hard-heartedness of the Jews, for whom the Christians pray. (HTML)
CCEL Footnote 2469 (In-Text, Margin)
... coal of fire, and utterly consumed by the burning flame, their root shall be as wool, and their flower shall go up like dust. For they would not have the law of the Lord of Sabaoth, but despised the word of the Lord, the Holy One of Israel. And the Lord of Sabaoth was very angry, and laid His hands upon them, and smote them; and He was provoked against the mountains, and their carcases were in the midst like dung on the road. And for all this they have not repented, but their hand is still high.’[Isaiah 5:18-25] For verily your hand is high to commit evil, because ye slew the Christ, and do not repent of it; but so far from that, ye hate and murder us who have believed through Him in the God and Father of all, as often as ye can; and ye curse Him without ...
Ante-Nicene Fathers, Volume 1, page 351, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XXV.—Doctrines of Carpocrates. (HTML)
CCEL Footnote 2950 (In-Text, Margin)
4. So unbridled is their madness, that they declare they have in their power all things which are irreligious and impious, and are at liberty to practise them; for they maintain that things are evil or good, simply in virtue of human opinion.[Isaiah 5:20] They deem it necessary, therefore, that by means of transmigration from body to body, souls should have experience of every kind of life as well as every kind of action (unless, indeed, by a single incarnation, one may be able to prevent any need for others, by once for all, and with equal completeness, doing all those things which we dare not either speak or hear of, nay, ...
Ante-Nicene Fathers, Volume 1, page 390, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXII.—The thirty Æons are not typified by the fact that Christ was baptized in His thirtieth year: He did not suffer in the twelfth month after His baptism, but was more than fifty years old when He died. (HTML)
CCEL Footnote 3124 (In-Text, Margin)
... guilty of falsehood if the Lord preached only for a year, and if he speaks of it. For where is the day of retribution? For the year has passed, and the day of retribution has not yet come; but He still “makes His sun to rise upon the good and upon the evil, and sends rain upon the just and unjust.” And the righteous suffer persecution, are afflicted, and are slain, while sinners are possessed of abundance, and “drink with the sound of the harp and psaltery, but do not regard the works of the Lord.”[Isaiah 5:12] But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, “to proclaim the acceptable year of the Lord, and the day of retribution.” This present ...
Ante-Nicene Fathers, Volume 1, page 445, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVII.—The apostles teach that it was neither Christ nor the Saviour, but the Holy Spirit, who did descend upon Jesus. The reason for this descent. (HTML)
CCEL Footnote 3623 (In-Text, Margin)
3. Gideon, that Israelite whom God chose, that he might save the people of Israel from the power of foreigners, foreseeing this gracious gift, changed his request, and prophesied that there would be dryness upon the fleece of wool (a type of the people), on which alone at first there had been dew; thus indicating that they should no longer have the Holy Spirit from God, as saith Esaias, “I will also command the clouds, that they rain no rain upon it,”[Isaiah 5:6] but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.” This ...
Ante-Nicene Fathers, Volume 1, page 464, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter II.—Proofs from the plain testimony of Moses, and of the other prophets, whose words are the words of Christ, that there is but one God, the founder of the world, whom Our Lord preached, and whom He called His Father. (HTML)
CCEL Footnote 3817 (In-Text, Margin)
5. Of such persons, too, the Spirit has spoken by Esaias: “They drink wine with [the accompaniment of] harps, and tablets, and psalteries, and flutes; but they regard not the works of God, neither do they consider the work of His hands.”[Isaiah 5:12] Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, ...
Ante-Nicene Fathers, Volume 2, page 43, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)
CCEL Footnote 345 (In-Text, Margin)
After I had written down the commandments and similitudes of the Shepherd, the angel of repentance, he came to me and said, “I wish to explain to you what the Holy Spirit[Isaiah 5:1] that spake with you in the form of the Church showed you, for that Spirit is the Son of God. For, as you were somewhat weak in the flesh, it was not explained to you by the angel. When, however, you were strengthened by the Spirit, and your strength was increased, so that you were able to see the angel also, then accordingly was the building of the tower shown you by the Church. In a noble and solemn manner did ...
Ante-Nicene Fathers, Volume 2, page 293, footnote 10 (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)
The liars and the proud, too, He threatens; the former thus: “Woe to them that call bitter sweet, and sweet bitter;” and the latter: “Woe unto them that are wise in their own eyes, and prudent in their own sight.”[Isaiah 5:20-21] “For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled.”
Ante-Nicene Fathers, Volume 2, page 355, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter VII.—The Utility of Fear. Objections Answered. (HTML)
... deeds. By ignorance he means, in my opinion, death. “And he that is near the Lord is full of stripes.” Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. “For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments.” And Barnabas the apostle having said, “Woe to those who are wise in their own conceits, clever in their own eyes,”[Isaiah 5:21] added, “Let us become spiritual, a perfect temple to God; let us, as far as in us lies, practice the fear of God, and strive to keep His commands, that we may rejoice in His judgments.” Whence “the fear of God” is divinely said to be the beginning ...
Ante-Nicene Fathers, Volume 2, page 424, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XII.—Basilides’ Idea of Martyrdom Refuted. (HTML)
... without the will of the Lord of the universe. It remains to say that such things happen without the prevention of God; for this alone saves both the providence and the goodness of God. We must not therefore think that He actively produces afflictions (far be it that we should think this!); but we must be persuaded that He does not prevent those that cause them, but overrules for good the crimes of His enemies: “I will therefore,” He says, “destroy the wall, and it shall be for treading under foot.”[Isaiah 5:5] Providence being a disciplinary art; in the case of others for each individual’s sins, and in the case of the Lord and His apostles for ours. To this point says the divine apostle: “For this is the will of God, even your sanctification, that ye ...
Ante-Nicene Fathers, Volume 3, page 98, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter IX. (HTML)
CCEL Footnote 408 (In-Text, Margin)
... never allowed either on the occasion of public rejoicing or to gratify innate luxury: so they returned from the Babylonish captivity with timbrels, and flutes, and psalteries, more suitably than with crowns; and after eating and drinking, uncrowned, they rose up to play. Neither would the account of the rejoicing nor the exposure of the luxury have been silent touching the honour or dishonour of the crown. Thus too Isaiah, as he says, “With timbrels, and psalteries, and flutes they drink wine,”[Isaiah 5:12] would have added “with crowns,” if this practice had ever had place in the things of God.
Ante-Nicene Fathers, Volume 3, page 171, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)
CCEL Footnote 1434 (In-Text, Margin)
... breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too, who builds the church, God’s temple, and the holy city, and the house of the Lord. For thenceforth God’s grace desisted (from working) among them. And “the clouds were commanded not to rain a shower upon the vineyard of Sorek,”[Isaiah 5:2] —the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it “had borne thorns ”—whereof that house of Israel had wrought a crown for Christ—and not “ righteousness, but a ...
Ante-Nicene Fathers, Volume 3, page 171, footnote 10 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)
CCEL Footnote 1435 (In-Text, Margin)
... holy city, and the house of the Lord. For thenceforth God’s grace desisted (from working) among them. And “the clouds were commanded not to rain a shower upon the vineyard of Sorek,” —the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it “had borne thorns ”—whereof that house of Israel had wrought a crown for Christ—and not “ righteousness, but a clamour,”—the clamour whereby it had extorted His surrender to the cross.[Isaiah 5:6-7] And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,” and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the ...
Ante-Nicene Fathers, Volume 3, page 341, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
The Dispersion of the Jews, and Their Desolate Condition for Rejecting Christ, Foretold. (HTML)
... artificer;” that is, His Holy Spirit, who builds the church, which is indeed the temple, and household and city of God. For thenceforth God’s grace failed amongst them; and “the clouds were commanded to rain no rain upon the vineyard” of Sorech; to withhold, that is, the graces of heaven, that they shed no blessing upon “the house of Israel,” which had but produced “the thorns” wherewith it had crowned the Lord, and “instead of righteousness, the cry” wherewith it had hurried Him away to the cross.[Isaiah 5:6-7] And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: ...
Ante-Nicene Fathers, Volume 3, page 366, footnote 16 (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)
Christ's Sermon on the Mount. In Manner and Contents It So Resembles the Creator's Dispensational Words and Deeds. It Suggests Therefore the Conclusion that Jesus is the Creator's Christ. The Beatitudes. (HTML)
... blessings. “Blessed are they that hunger, for they shall be filled.” I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His. For thus does He say, by Isaiah, concerning those whom He was about to call from the ends of the earth—that is, the Gentiles: “Behold, they shall come swiftly with speed:”[Isaiah 5:26] swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none ...
Ante-Nicene Fathers, Volume 3, page 369, footnote 9 (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)
Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This. (HTML)
... does He inveigh by Isaiah, when they were haughty through their pomp and the abundance of their riches, just as in another passage He utters His threats against the proud and noble: “Hell hath enlarged herself, and opened her mouth, and down to it shall descend the illustrious, and the great, and the rich (this shall be Christ’s ‘woe to the rich’); and man shall be humbled,” even he that exalts himself with riches; “and the mighty man shall be dishonoured,” even he who is mighty from his wealth.[Isaiah 5:14] Concerning whom He says again: “Behold, the Lord of hosts shall confound the pompous together with their strength: those that are lifted up shall be hewn down, and such as are lofty shall fall by the sword.” And who are these but the rich? Because ...
Ante-Nicene Fathers, Volume 3, page 395, footnote 3 (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)
Christ's Reprehension of the Pharisees Seeking a Sign. His Censure of Their Love of Outward Show Rather Than Inward Holiness. Scripture Abounds with Admonitions of a Similar Purport. Proofs of His Mission from the Creator. (HTML)
... for being unable to carry burdens which could not be borne. What, then, are the burdens which He censures? None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbour of his own; cajoling the people, loving gifts, pursuing rewards, robbing the poor of the rights of judgment, that they might have the widow for a prey and the fatherless for a spoil.[Isaiah 5:5] Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!” and again, “They that demand you shall rule over you.” And who did this more than the lawyers? Now, if these offended Christ, it was as belonging to Him that they offended Him. ...
Ante-Nicene Fathers, Volume 3, page 395, footnote 3 (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)
Christ's Reprehension of the Pharisees Seeking a Sign. His Censure of Their Love of Outward Show Rather Than Inward Holiness. Scripture Abounds with Admonitions of a Similar Purport. Proofs of His Mission from the Creator. (HTML)
... for being unable to carry burdens which could not be borne. What, then, are the burdens which He censures? None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbour of his own; cajoling the people, loving gifts, pursuing rewards, robbing the poor of the rights of judgment, that they might have the widow for a prey and the fatherless for a spoil.[Isaiah 5:23] Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!” and again, “They that demand you shall rule over you.” And who did this more than the lawyers? Now, if these offended Christ, it was as belonging to Him that they offended Him. ...
Ante-Nicene Fathers, Volume 3, page 399, footnote 21 (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)
Parallels from the Prophets to Illustrate Christ's Teaching in the Rest of This Chapter of St. Luke. The Sterner Attributes of Christ, in His Judicial Capacity, Show Him to Have Come from the Creator. Incidental Rebukes of Marcion's Doctrine of Celibacy, and of His Altering of the Text of the Gospel. (HTML)
... teaching them so. But then who could know the times of him of whom he had no evidence to prove his existence? Justly also does He upbraid them for “not even of themselves judging what is right.” Of old does He command by Zechariah, “Execute the judgment of truth and peace;” by Jeremiah, “Execute judgment and righteousness;” by Isaiah, “Judge the fatherless, plead for the widow,” charging it as a fault upon the vine of Sorech, that when “He looked for righteousness therefrom, there was only a cry”[Isaiah 5:7] (of oppression). The same God who had taught them to act as He commanded them, was now requiring that they should act of their own accord. He who had sown the precept, was now pressing to an abundant harvest from it. But how absurd, that he should ...
Ante-Nicene Fathers, Volume 3, page 461, footnote 13 (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 Divine Power Shown in Christ's Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful Flesh. No Docetism in It. Resurrection of Our Real Bodies. A Wide Chasm Made in the Epistle by Marcion's Erasure. When the Jews are Upbraided by the Apostle for Their Misconduct to God; Inasmuch as that God Was the Creator, a Proof is in Fact Given that St. Paul's God Was the Creator. The Precepts at the End of the Epistle, Which Marcion Allowed, Shown to Be in Exact Accordance with the Creator's Scriptures. (HTML)
... So says the Creator’s Psalmist: “It is better to hope in the Lord, than to hope even in princes.” “Patient in tribulation.” You have (this in) the Psalm: “The Lord hear thee in the day of tribulation.” “Bless, and curse not,” (says your apostle.) But what better teacher of this will you find than Him who created all things, and blessed them? “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.” For against such a disposition Isaiah pronounces a woe.[Isaiah 5:21] “Recompense to no man evil for evil.” (Like unto which is the Creator’s precept:) “Thou shalt not remember thy brother’s evil against thee.” (Again:) “Avenge not yourselves;” for it is written, “Vengeance is mine, I will repay, saith the ...
Ante-Nicene Fathers, Volume 3, page 468, footnote 21 (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 Foolish Erasure of Marcion's Exposed. Certain Figurative Expressions of the Apostle, Suggested by the Language of the Old Testament. Collation of Many Passages of This Epistle, with Precepts and Statements in the Pentateuch, the Psalms, and the Prophets. All Alike Teach Us the Will and Purpose of the Creator. (HTML)
... drunk with wine, wherein is excess,” —a precept which is suggested by the passage (of the prophet), where the seducers of the consecrated (Nazarites) to drunkenness are rebuked: “Ye gave wine to my holy ones to drink.” This prohibition from drink was given also to the high priest Aaron and his sons, “when they went into the holy place.” The command, to “sing to the Lord with psalms and hymns,” comes suitably from him who knew that those who “drank wine with drums and psalteries” were blamed by God.[Isaiah 5:11-12] Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that “wives ought to be in subjection to their husbands:” what reason ...
Ante-Nicene Fathers, Volume 3, page 541, footnote 20 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Divine Strictures on Various Heretics Descried in Various Passages of Prophetical Scripture. Those Who Assail the True Doctrine of the One Lord Jesus Christ, Both God and Man, Thus Condemned. (HTML)
CCEL Footnote 7269 (In-Text, Margin)
For when Isaiah hurls denunciation against our very heretics, especially in his “Woe to them that call evil good, and put darkness for light,”[Isaiah 5:20] he of course sets his mark upon those amongst you who preserve not in the words they employ the light of their true significance, (by taking care) that the soul should mean only that which is so called, and the flesh simply that which is confest to our view, and God none other than the One who is preached. Having thus Marcion in his prophetic view, he says, “I am God, and there is none else; there is no ...
Ante-Nicene Fathers, Volume 3, page 634, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter I. (HTML)
CCEL Footnote 8227 (In-Text, Margin)
... prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures. You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs, the juices are from that source. If the promise of God flows with milk and honey, the ingredients which go to make that draught have the smack of this. “But woe to them who turn sweet into bitter, and light into darkness.”[Isaiah 5:20] For, in like manner, they also who oppose martyrdoms, representing salvation to be destruction, transmute sweet into bitter, as well as light into darkness; and thus, by preferring this very wretched life to that most blessed one, they put bitter ...
Ante-Nicene Fathers, Volume 3, page 665, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Repentance. (HTML)
Further Strictures on the Same Subject. (HTML)
CCEL Footnote 8524 (In-Text, Margin)
... felicity of freedom and festivity: and all that for the sake of the fleeting joy of a single year! Do we hesitate, when eternity is at stake, to endure what the competitor for consulship or prætorship puts up with? and shall we be tardy in offering to the offended Lord a self-chastisement in food and raiment, which Gentiles lay upon themselves when they have offended no one at all? Such are they of whom Scripture makes mention: “Woe to them who bind their own sins as it were with a long rope.”[Isaiah 5:18]
Ante-Nicene Fathers, Volume 4, page 36, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
Perils to the Virgins Themselves Attendant Upon Not-Veiling. (HTML)
CCEL Footnote 324 (In-Text, Margin)
... necessity, there infirmity. Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god— their belly —himself; because the brotherhood readily undertakes the maintenance of virgins. But, moreover, it is not merely that they are ruined, but they draw after them “a long rope of sins.”[Isaiah 5:18] For, after being brought forth into the midst (of the church), and elated by the public appropriation of their property, and laden by the brethren with every honour and charitable bounty, so long as they do not fall,—when any sin has been committed, ...
Ante-Nicene Fathers, Volume 4, page 462, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXXVI (HTML)
... beforehand.’ For by such expressions he manifestly acknowledges his inability to persuade; and this would not be the case with a God, or even a prudent man.” Observe, now, whether these charges do not manifestly recoil upon the Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;”[Isaiah 5:8] and, “Woe unto them that rise up early in the morning that they may follow strong drink;” and, “Woe unto them that draw their sins after them as with a long rope;” and, “Woe unto them that call evil good, and good evil;” and, “Woe unto those of you ...
Ante-Nicene Fathers, Volume 4, page 462, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXXVI (HTML)
... this would not be the case with a God, or even a prudent man.” Observe, now, whether these charges do not manifestly recoil upon the Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;” and, “Woe unto them that rise up early in the morning that they may follow strong drink;”[Isaiah 5:11] and, “Woe unto them that draw their sins after them as with a long rope;” and, “Woe unto them that call evil good, and good evil;” and, “Woe unto those of you who are mighty to drink wine;” and innumerable other passages of the same kind. And does ...
Ante-Nicene Fathers, Volume 4, page 462, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXXVI (HTML)
... whether these charges do not manifestly recoil upon the Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;” and, “Woe unto them that rise up early in the morning that they may follow strong drink;” and, “Woe unto them that draw their sins after them as with a long rope;”[Isaiah 5:18] and, “Woe unto them that call evil good, and good evil;” and, “Woe unto those of you who are mighty to drink wine;” and innumerable other passages of the same kind. And does not the following resemble the threats of which he speaks: “Ah sinful ...
Ante-Nicene Fathers, Volume 4, page 462, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXXVI (HTML)
... Jew. For in the writings of the law and the prophets God makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;” and, “Woe unto them that rise up early in the morning that they may follow strong drink;” and, “Woe unto them that draw their sins after them as with a long rope;” and, “Woe unto them that call evil good, and good evil;”[Isaiah 5:20] and, “Woe unto those of you who are mighty to drink wine;” and innumerable other passages of the same kind. And does not the following resemble the threats of which he speaks: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, ...
Ante-Nicene Fathers, Volume 4, page 462, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter LXXVI (HTML)
... makes use of threats and revilings, when He employs language of not less severity than that found in the Gospel, such as the following expressions of Isaiah: “Woe unto them that join house to house, and lay field to field;” and, “Woe unto them that rise up early in the morning that they may follow strong drink;” and, “Woe unto them that draw their sins after them as with a long rope;” and, “Woe unto them that call evil good, and good evil;” and, “Woe unto those of you who are mighty to drink wine;”[Isaiah 5:22] and innumerable other passages of the same kind. And does not the following resemble the threats of which he speaks: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters?” and so on, to which he subjoins ...
Ante-Nicene Fathers, Volume 4, page 605, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LXVII (HTML)
... Celsus, who says nothing that is distinct or true, “I see nothing that is distinct among all your statements.” It is not, therefore, “out of darkness” into “the brightness of light” that Celsus leads us forth: he wishes, on the contrary, to transport us from light into darkness, making the darkness light and the light darkness, and exposing himself to the woe well described by the prophet Isaiah in the following manner: “Woe unto them that put darkness for light, and light for darkness.”[Isaiah 5:20] But we, the eyes of whose soul have been opened by the Word, and who see the difference between light and darkness, prefer by all means to take our stand “in the light,” and will have nothing to do with darkness at all. The true light, moreover, ...
Ante-Nicene Fathers, Volume 4, page 624, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXXI (HTML)
... the true light, and another heaven beyond the firmament, and a Sun of righteousness other than the sun we see. In a word, to distinguish those things from the objects of sense, which have no true reality, they say of God that “His works are truth;” thus making a distinction between the works of God and the works of God’s hands, which latter are of an inferior sort. Accordingly, God in Isaiah complains of men, that “they regard not the works of the Lord, nor consider the operation of His hands.”[Isaiah 5:12] But enough on this point.
Ante-Nicene Fathers, Volume 5, page 514, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
... come to gather together all nations and tongues; and they shall come, and see my glory. And I will send out over them a standard, and I will send those that are preserved among them to the nations which are afar off, which have not heard my name nor seen my glory; and they shall declare my glory to the nations.” Also in the same: “And in all these things they are not converted; therefore He shall lift up a standard to the nations which are afar, and He will draw them from the end of the earth.”[Isaiah 5:25-26] Also in the same: “Those who had not been told of Him shall see, and they who have not heard shall understand.” Also in the same: “I have been made manifest to those who seek me not: I have been formal of those who asked not after me. I said, Lo, ...
Ante-Nicene Fathers, Volume 5, page 514, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
... shall be hungry: behold, they who serve me shall drink, but ye shall be thirsty: behold, they who serve me shall rejoice, but ye shall be confounded; the Lord shall slay you. But to those who serve me a new name shall be named, which shall be blessed in the earth.” Also in the same place: “Therefore shall He lift up an ensign to the nations which are afar off, and He will draw them from the end of the earth; and, behold, they shall come swiftly with lightness; they shall not hunger nor thirst.”[Isaiah 5:26-27] Also in the same place: “Behold, therefore, the Ruler, the Lord of Sabaoth, shall take away from Judah and from Jerusalem the healthy man and the strong man, the strength of bread and the strength of water.” Likewise in the thirty-third Psalm: “O ...
Ante-Nicene Fathers, Volume 5, page 550, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In Solomon, in Ecclesiasticus: “He that loveth silver shall not be satisfied with silver.” Also in Proverbs: “He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it.” Also in Isaiah: “Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth?”[Isaiah 5:8] Also in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near.” Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he ...
Ante-Nicene Fathers, Volume 6, page 93, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Extant Fragments. (HTML)
Containing Various Sections of the Works. (HTML)
Epistle to Dionysius Bishop of Rome. (HTML)
... (for we will consider the latitude of this word Father in what follows). Nor is a maker a father, if it is only a framer who is called a maker. For among the Greeks, they who are wise are said to be makers of their books. The apostle also says, “a doer (scil. maker) of the law.” Moreover, of matters of the heart, of which kind are virtue and vice, men are called doers (scil. makers); after which manner God said, “I expected that it should make judgment, but it made iniquity.”[Isaiah 5:7]
Ante-Nicene Fathers, Volume 7, page 391, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book I. Concerning the Laity (HTML)
Sec. I.—General Commandments (HTML)
CCEL Footnote 2538 (In-Text, Margin)
The Catholic Church is the plantation of God and His beloved vineyard;[Isaiah 5:2] containing those who have believed in His unerring divine religion; who are the heirs by faith of His everlasting kingdom; who are partakers of His divine influence, and of the communication of the Holy Spirit; who are armed through Jesus, and have received His fear into their hearts; who enjoy the benefit of the sprinkling of the precious and innocent blood of Christ; who have free liberty to call Almighty God, Father; being fellow-heirs and joint-partakers ...
Ante-Nicene Fathers, Volume 7, page 391, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book I. Concerning the Laity (HTML)
Sec. I.—General Commandments (HTML)
CCEL Footnote 2538 (In-Text, Margin)
The Catholic Church is the plantation of God and His beloved vineyard;[Isaiah 5:7] containing those who have believed in His unerring divine religion; who are the heirs by faith of His everlasting kingdom; who are partakers of His divine influence, and of the communication of the Holy Spirit; who are armed through Jesus, and have received His fear into their hearts; who enjoy the benefit of the sprinkling of the precious and innocent blood of Christ; who have free liberty to call Almighty God, Father; being fellow-heirs and joint-partakers ...
Ante-Nicene Fathers, Volume 7, page 391, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book I. Concerning the Laity (HTML)
Sec. I.—General Commandments (HTML)
CCEL Footnote 2543 (In-Text, Margin)
... neighbour’s wife in his mind. But does not he that covets an ox or an ass design to steal them? to apply them to his own use, and to lead them away? Or, again, does not he that covets a field, and continues in such a disposition, wickedly contrive how to remove the landmarks, and to compel the possessor to part with somewhat for nothing? For as the prophet somewhere speaks: “Woe to those who join house to house, and lay field to field, that they may deprive their neighbour of somewhat which was his.”[Isaiah 5:8] Wherefore he says: “Must you alone inhabit the earth? For these things have been heard in the ears of the Lord of hosts.” And elsewhere: “Cursed be he who removeth his neighbour’s landmarks: and all the people shall say, Amen.” Wherefore Moses says: ...
Ante-Nicene Fathers, Volume 7, page 409, footnote 2 (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. IV.—On the Management of the Resources Collected for the Support of the Clergy, and the Relief of the Poor (HTML)
CCEL Footnote 2712 (In-Text, Margin)
... righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, “Ye eat up the milk, and clothe yourselves with the wool;” and in another passage, “Must you alone live upon the earth”?[Isaiah 5:8] Upon which account you are commanded in the law, “Thou shalt love thy neighbour as thyself.” Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, “Thou shalt not muzzle the mouth of the ox which ...
Ante-Nicene Fathers, Volume 7, page 415, footnote 9 (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. V.—On Accusations, and the Treatment of Accusers (HTML)
CCEL Footnote 2780 (In-Text, Margin)
... willing to do that which will he pleasing to the devil, and so you thrust out from the Church him that is accused, but is clear of the crime, you shall give an account in the day of the Lord. For it is written: “The innocent and the righteous thou shalt not slay.” “Thou shalt not take gifts to smite the soul: for gifts blind the eyes of the wise, and destroy the words of the righteous.” And again: “They that justify the wicked for gifts, and take away the righteousness of the righteous from him.”[Isaiah 5:23] Be careful, therefore, not to condemn any persons unjustly, and so to assist the wicked. For “woe to him that calls evil good, and good evil; bitter sweet, and sweet bitter; that puts light for darkness, and darkness for light.” Take care, ...
Ante-Nicene Fathers, Volume 7, page 415, footnote 10 (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. V.—On Accusations, and the Treatment of Accusers (HTML)
CCEL Footnote 2781 (In-Text, Margin)
... the righteous thou shalt not slay.” “Thou shalt not take gifts to smite the soul: for gifts blind the eyes of the wise, and destroy the words of the righteous.” And again: “They that justify the wicked for gifts, and take away the righteousness of the righteous from him.” Be careful, therefore, not to condemn any persons unjustly, and so to assist the wicked. For “woe to him that calls evil good, and good evil; bitter sweet, and sweet bitter; that puts light for darkness, and darkness for light.”[Isaiah 5:20] Take care, therefore, lest by any means ye become acceptors of persons, and thereby fall under this voice of the Lord. For if you condemn others unjustly, you pass sentence against yourselves. For the Lord says: “With what judgment ye judge, ...
Ante-Nicene Fathers, Volume 7, page 415, footnote 11 (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. V.—On Accusations, and the Treatment of Accusers (HTML)
CCEL Footnote 2782 (In-Text, Margin)
... destroy the words of the righteous.” And again: “They that justify the wicked for gifts, and take away the righteousness of the righteous from him.” Be careful, therefore, not to condemn any persons unjustly, and so to assist the wicked. For “woe to him that calls evil good, and good evil; bitter sweet, and sweet bitter; that puts light for darkness, and darkness for light.” Take care, therefore, lest by any means ye become acceptors of persons, and thereby fall under this voice of the Lord.[Isaiah 5:23] For if you condemn others unjustly, you pass sentence against yourselves. For the Lord says: “With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned.” If, therefore, ye judge without respect of persons, ye will ...
Ante-Nicene Fathers, Volume 7, page 451, footnote 17 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. II.—History and Doctrines of Heresies (HTML)
CCEL Footnote 3185 (In-Text, Margin)
... For from the wickedness of these heretics “pollution is gone out upon all the earth,” as says the prophet Jeremiah. For the wicked synagogue is now cast off by the Lord God, and His house is rejected by Him, as He somewhere speaks: “I have forsaken mine house, I have left mine inheritance.” And again, says Isaiah: “I will neglect my vineyard, and it shall not be pruned nor digged, and thorns shall spring up upon it, as upon a desert; and I will command the clouds that they rain no rain upon it.”[Isaiah 5:6] He has therefore “left His people as a tent in a vineyard, and as a garner in a fig or olive yard, and as a besieged city.” He has taken away from them the Holy Spirit, and the prophetic rain, and has replenished His Church with spiritual grace, as ...
Ante-Nicene Fathers, Volume 9, page 459, footnote 3 (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)
In What Sense the “Keys” Are Given to Peter, and Every Peter. Limitations of This Power. (HTML)
... him when he wishes to bind and loose. But if he is tightly bound with the cords of his sins, to no purpose does he bind and loose. And perhaps you can say that in the heavens which are in the wise man—that, is the virtues,—the bad man is bound; and again in these the virtuous man is loosed, and has received an indemnity for the sins which he committed before his virtue. But, as the man, who has not the cords of sins nor iniquities compared to a “long rope or to the strap of the yoke of a heifer,”[Isaiah 5:18] not even God could bind, in like manner, no Peter, whoever he may be; and if any one who is not a Peter, and does not possess the things here spoken of, imagines as a Peter that he will so bind on earth that the things bound are bound in heaven, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 310, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
What Was Prophetically Prefigured in the Sons of Noah. (HTML)
CCEL Footnote 866 (In-Text, Margin)
... the boy, or slave, of his good brothers, when good men make a skillful use of bad men, either for the exercise of their patience or for their advancement in wisdom. For the apostle testifies that there are some who preach Christ from no pure motives; “but,” says he, “whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” For it is Christ Himself who planted the vine of which the prophet says, “The vine of the Lord of hosts is the house of Israel;”[Isaiah 5:7] and He drinks of its wine, whether we thus understand that cup of which He says, “Can ye drink of the cup that I shall drink of?” and, “Father, if it be possible, let this cup pass from me,” by which He obviously means His passion. Or, as wine is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 150, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
That even in the outer man some traces of a trinity may be detected, as e.g., in the bodily sight, and in the recollection of objects seen with the bodily sight. (HTML)
Of What Kind We are to Reckon the Rest (Requies), and End (Finis), of the Will in Vision. (HTML)
... is good, to which all are referred; and if that is bad, then all are bad. And so the connected series of right wills is a sort of road which consists as it were of certain steps, whereby to ascend to blessedness; but the entanglement of depraved and distorted wills is a bond by which he will be bound who thus acts, so as to be cast into outer darkness. Blessed therefore are they who in act and character sing the song of the steps [degrees]; and woe to those that draw sin, as it were a long rope.[Isaiah 5:18] And it is just the same to speak of the will being in repose, which we call its end, if it is still referred to something further, as if we should say that the foot is at rest in walking, when it is placed there, whence yet another foot may be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 241, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
There Can Be No Evil Where There is No Good; And an Evil Man is an Evil Good. (HTML)
CCEL Footnote 1104 (In-Text, Margin)
... be evil, seeing that every being is good, and that no evil can exist except in a being. Nothing, then, can be evil except something which is good. And although this, when stated, seems to be a contradiction, yet the strictness of reasoning leaves us no escape from the conclusion. We must, however, beware of incurring the prophetic condemnation: “Woe unto them that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter.”[Isaiah 5:20] And yet our Lord says: “An evil man out of the evil treasure of his heart bringeth forth that which is evil.” Now, what is evil man but an evil being? for a man is a being. Now, if a man is a good thing because he is a being, what is an evil man but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 243, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Men’s Errors Vary Very Much in the Magnitude of the Evils They Produce; But Yet Every Error is in Itself an Evil. (HTML)
CCEL Footnote 1112 (In-Text, Margin)
... what leads to eternal death. It is a small evil for a man to be deceived, when, by taking falsehood for truth, he brings upon himself temporal annoyances; for the patience of the believer will turn even these to a good use, as when, for example, taking a bad man for a good, he receives injury from him. But one who believes a bad man to be good, and yet suffers no injury, is nothing the worse for being deceived, nor does he fall under the prophetic denunciation: “Woe to those who call evil good!”[Isaiah 5:20] For we are to understand that this is spoken not about evil men, but about the things that make men evil. Hence the man who calls adultery good, falls justly under that prophetic denunciation. But the man who calls the adulterer good, thinking him ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 264, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Sins, However Great and Detestable, Seem Trivial When We are Accustomed to Them. (HTML)
CCEL Footnote 1261 (In-Text, Margin)
... all, when men get accustomed to them; and so far does this go, that such sins are not only not concealed, but are boasted of, and published far and wide; and thus, as it is written, “The wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth.” Iniquity of this kind is in Scripture called a cry. You have an instance in the prophet Isaiah, in the case of the evil vineyard: “He looked for judgment, but behold oppression; for righteousness, but behold a cry.”[Isaiah 5:7] Whence also the expression in Genesis: “The cry of Sodom and Gomorrah is great,” because in these cities crimes were not only not punished, but were openly committed, as if under the protection of the law. And so in our own times: many forms of sin, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 33, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XXIII (HTML)
CCEL Footnote 238 (In-Text, Margin)
... forth, which have been given for the refreshment of the body, which I think is the more probable interpretation: so that that spiritual sun does not rise except on the good and holy; for it is this very thing which the wicked bewail in that book which is called the Wisdom of Solomon, “And the sun rose not upon us:” and that spiritual rain does not water any except the good; for the wicked were meant by the vineyard of which it is said, “I will also command my clouds that they rain no rain upon it.”[Isaiah 5:6] But whether you understand the one or the other, it takes place by the great goodness of God, which we are commanded to imitate, if we wish to be the children of God. For who is there so ungrateful as not to feel how great the comfort, so far as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 131, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Man Sick of the Palsy to Whom the Lord Said, ‘Thy Sins are Forgiven Thee,’ And ‘Take Up Thy Bed;’ And in Especial, of the Question Whether Matthew and Mark are Consistent with Each Other in Their Notice of the Place Where This Incident Took Place, in So Far as Matthew Says It Happened ‘In His Own City,’ While Mark Says It Was in Capharnaum. (HTML)
CCEL Footnote 919 (In-Text, Margin)
... when we reflect that the state of Galilee itself might have been called Christ’s city, because Nazareth was in Galilee, just as the whole region which was made up of so many cities is yet called a Roman state; when, further, it is considered that so many nations are comprehended in that city, of which it is written, “Glorious things are spoken of thee, O city of God;” and also that God’s ancient people, though dwelling in so many cities, have yet been spoken of as one house, the house of Israel,[Isaiah 5:7] —who can doubt that [it may be fairly said that] Jesus wrought this work in His own city [or, state], inasmuch as He did it in the city of Capharnaum, which was a city of that Galilee to which He had returned when He crossed over again from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 389, footnote 9 (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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)
CCEL Footnote 2963 (In-Text, Margin)
... foretold, that is, ye have leaves only), “lo, we turn to the Gentiles.” For this also was foretold by the Prophets; “Behold, I have given Thee for a light of the Gentiles, that Thou mayest be My salvation unto the end of the earth.” See then, the tree hath withered away; and Christ hath been removed unto the Gentiles, the mountain into the sea. For how should not the tree wither away which is planted in that vineyard, of which it was said, “I will command my clouds that they rain no rain upon it”?[Isaiah 5:6]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 70, footnote 4 (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 II. 12–21. (HTML)
CCEL Footnote 240 (In-Text, Margin)
5. Yet we say, brethren (for He did not spare those men: He who was to be scourged by them first scourged them), that He gave us a certain sign, in that He made a scourge of small cords, and with it lashed the unruly, who were making merchandise of God’s temple. For indeed every man twists for himself a rope by his sins: “Woe to them who draw sins as a long rope?”[Isaiah 5:18] Who makes a long rope? He who adds sin to sin. How are sins added to sins? When the sins which have been committed are covered over by other sins. One has committed a theft: that he may not be found out to have committed it, he seeks the astrologer. It were enough to have committed theft: why wilt thou add sin to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 344, footnote 3 (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 XV. 1–3. (HTML)
CCEL Footnote 1381 (In-Text, Margin)
... as He is also termed a sheep, a lamb, a lion, a rock, a corner-stone, and other names of a like kind, which are themselves rather the true ones, from which these are drawn as similitudes, not as realities. But when He says, “I am the true vine,” it is to distinguish Himself, doubtless, from that [vine] to which the words are addressed: “How art thou turned into sourness, as a strange vine?” For how could that be a true vine which was expected to bring forth grapes and brought forth thorns?[Isaiah 5:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 158, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1493 (In-Text, Margin)
... whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains: mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, “The Most High gave His Voice, and the earth was moved.” For it is of those clouds that He threateneth a certain barren vineyard, whence the mountains were carried into the heart of the sea; “I will command,” saith He, “the clouds that they rain no rain upon it.”[Isaiah 5:6] This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, “It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 164, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1551 (In-Text, Margin)
11. And what they who belonged to the God of Abraham? “For the mighty gods of the earth are greatly lifted up.” They who were gods, the people of God, the vineyard of God, whereof it is said, “Judge betwixt Me and My vineyard,”[Isaiah 5:3] shall go into outer darkness, shall not sit down with Abraham, and Isaac, and Jacob, are not gathered unto the God of Abraham. Wherefore? “For the mighty gods of the earth;” they who were mighty gods of the earth, presuming upon earth. What earth? Themselves; for every man is earth. For to man was it said, “Dust thou art, and unto dust shalt thou return.” But man ought to presume ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 365, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVII (HTML)
CCEL Footnote 3515 (In-Text, Margin)
... in confessions of sins, in hymns and in songs, in prayers, “There is a multitude of the sound of waters. The clouds have uttered a voice” (ver. 17). Thence that sound of waters, thence the troubling of the abysses, because “the clouds have uttered a voice.” What clouds? The preachers of the word of truth. What clouds? Those concerning which God doth menace a certain vineyard, which instead of grape had brought forth thorns and He saith, “I will command My clouds, that they rain no rain upon it.”[Isaiah 5:6] In a word, the Apostles forsaking the Jews, went to the Gentiles: in preaching Christ among all nations, “the clouds have uttered a voice.” “For Thine arrows have gone through.” Those same voices of the clouds He hath again called arrows. For the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 388, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXX (HTML)
CCEL Footnote 3766 (In-Text, Margin)
... demanded a recompense, the husbandmen they scourged, beat, slew: there came also the Only Son, they said, “This is the Heir; come, let us kill Him, and our own the inheritance will be:” they killed Him, and out of the vineyard they cast Him forth. When cast forth, He did more perfectly possess the place whence He was cast forth. For thus He threatens her through Isaiah, “I will throw down her enclosure.” Wherefore? “For I looked that she should bring forth grapes, but she brought forth thorns.”[Isaiah 5:2] I looked for fruit from thence, and I found sin. Why then dost thou ask, O Asaph, “Why hast Thou thrown down her enclosure?” For knowest thou not why? I looked that she should do judgment, and she did iniquity. Must not her enclosure needs be thrown ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 393, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXI (HTML)
CCEL Footnote 3811 (In-Text, Margin)
“Hear, O My people, and I will speak, and will bear witness unto thee”(ver. 8). For it is not to a strange people, not to a people that belongs not to the press: “Judge ye,” He saith, “between Me and My vineyard.”[Isaiah 5:3]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 570, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Cheth. (HTML)
CCEL Footnote 5214 (In-Text, Margin)
... the hindrances of our enemies, whether spiritual, as the devil and his angels, or carnal, the children of disobedience, in whom the devil worketh. For this word peccatorum is not from peccata, “sins;” but from peccatores, “sinners.” Therefore when they threaten evils, with which to alarm the righteous, that they may not suffer for the law of God, they, so to speak, entangle them with bands, with a strong and tough cord of their own. For “they draw iniquity like a long rope,”[Isaiah 5:18] and thus endeavour to entangle the holy, and sometimes are allowed so to do.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 642, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXL (HTML)
CCEL Footnote 5751 (In-Text, Margin)
8. But those “proud ones have hidden a trap for me;” they have sought to trip up my steps. And what have they done? “And have stretched out cords as traps.” What cords? The word is well known in holy Scripture, and elsewhere we find what “cords” signify. For “each one is holden with the cords of his sins,” saith Scripture. And Esaias saith openly, “Woe to them that draw sin like a long rope.”[Isaiah 5:18] And why is it called a “cord”? Because every sinner who persevereth in his sins, addeth sin to sin; and when he ought by accusing his sins to amend, by defending he doubleth what by confession he might have removed, and often seeketh to fortify himself by other sins, on account of the sins he hath ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 126, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XIX on Acts viii. 26, 27. (HTML)
CCEL Footnote 463 (In-Text, Margin)
... persecution. Because he was yet weak, the Prophet was not easy; (but yet the Prophet) catechized him. For even now, if any of you would apply himself to the study of the Prophets, he would need no miracles. And, if you please, let us take in hand the prophecy itself. “He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth.[Isaiah 5:8] (v. 22, 23.) It is likely he had heard that He was crucified, [and now he learns], that “His life is taken away from the earth,” and the rest that “He did no sin, nor deceit in His mouth:” that He prevailed to save others also: [and] who He is, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 422, 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 XII on Rom. vi. 19. (HTML)
CCEL Footnote 1382 (In-Text, Margin)
... least before it they had been sinning without perceiving it. But when this came, if they gained nothing besides from it, at all events this they were distinctly made acquainted with, the fact that they had been sinning. And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.[Isaiah 5:4] For what took place was not the natural thing,—their being injured by things profitable. And this is why he says “And the commandment, which was ordained to life, I found to be unto death.” He does not say, “it was made,” or “it brought forth” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 528, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book III (HTML)
You speak of the Egyptian Bishop Paul. We received him, though an Origenist, as a stranger; and he has united himself to the orthodox faith. Not only Theophilus but the Emperors condemn Origen. (HTML)
... hearer and disciple of Theophilus, although he, before he became a bishop, through his native modesty, never taught in public, and you, after he became a Bishop, were never at Alexandria. Yet you dare, in order to deal a blow at me, to say “I do not accuse, or change, my masters.” If that were true it would in my opinion throw a grave suspicion on your Christian standing. As for myself, you have no right to charge me with condemning my former teachers: but I stand in awe of those words of Isaiah:[Isaiah 5:20] “Woe unto them that call evil good and good evil, that put darkness for light and light for darkness, that call bitter sweet and sweet bitter.” But it is you who drink alike the honeywine of your masters and their poisons, who have fallen away from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 552, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 21 (HTML)
CCEL Footnote 3318 (In-Text, Margin)
... bound him and conducted Him as a pledge of friendship (xenium) to King Jarim.” But some one objects, “But Pilate was not a king.” Hear then what the Gospel relates next, “Pilate hearing that He was from Galilee, sent Him to Herod, who was king in Israel at that time.” And rightly does the Prophet add the name “Jarim,” which means “a wild-vine, for Herod was not of the house of Israel, nor of that Israelitish vine which the Lord had brought out of Egypt, and “planted in a very fruitful hill,”[Isaiah 5:1] but was a wild vine, i.e. of an alien stock. Rightly, therefore, was he called “a wild-vine,” because he in nowise sprung from the shoots of the vine of Israel. And whereas the Prophet used the phrase “ xenium, ” “A pledge of friendship,” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 552, footnote 15 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 22 (HTML)
CCEL Footnote 3328 (In-Text, Margin)
... In His humiliation His judgment was taken away.” It is written that there was put on Him a crown of thorns. Of this hear in the Canticles the voice of God the Father marvelling at the iniquity of Jerusalem in the insult done to His Son: “Go forth and see, ye daughters of Jerusalem, the crown wherewith His mother hath crowned Him.” Moreover, of the thorns another Prophet makes mention: “I looked that she should bring forth grapes, and she brought forth thorns, and instead of righteousness a cry.”[Isaiah 5:4] But that thou mayest know the secrets of the mystery, it behoved Him, Who came to take away the sins of the world, to free the earth also from the curse, which it had received through the sin of the first man, when the Lord said “Cursed be the earth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 552, footnote 15 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 22 (HTML)
CCEL Footnote 3328 (In-Text, Margin)
... In His humiliation His judgment was taken away.” It is written that there was put on Him a crown of thorns. Of this hear in the Canticles the voice of God the Father marvelling at the iniquity of Jerusalem in the insult done to His Son: “Go forth and see, ye daughters of Jerusalem, the crown wherewith His mother hath crowned Him.” Moreover, of the thorns another Prophet makes mention: “I looked that she should bring forth grapes, and she brought forth thorns, and instead of righteousness a cry.”[Isaiah 5:7] But that thou mayest know the secrets of the mystery, it behoved Him, Who came to take away the sins of the world, to free the earth also from the curse, which it had received through the sin of the first man, when the Lord said “Cursed be the earth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 263, footnote 7 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
Persecution is from the Devil. (HTML)
CCEL Footnote 1498 (In-Text, Margin)
... fled: but persecution is a device of the Devil, and one which he desires to exercise against all. Let them say then, to which we ought to submit ourselves; to the words of the Lord, or to their fabrications? Whose conduct ought we to imitate, that of the Saints, or that of those whose example these men have adopted? But since it is likely they cannot determine this question (for, as Esaias said, their minds and their consciences are blinded, and they think ‘bitter to be sweet,’ and ‘light darkness[Isaiah 5:20] ’) let some one come forth from among us Christians, and put them to rebuke, and cry with a loud voice, ‘It is better to trust in the Lord, than to attend to the foolish sayings of these men; for the “words” of the Lord have “eternal life,” but the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 270, footnote 3 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian Persecution Under Constantine. (HTML)
CCEL Footnote 1516 (In-Text, Margin)
... upon them, and again pretended the imperial authority in their behalf. And they were not ashamed to say in their letters, ‘since Athanasius suffered, all jealousy has ceased, and let us henceforward receive Arius and his fellows;’ adding, in order to frighten their hearers, ‘because the Emperor has commanded it.’ Moreover, they were not ashamed to add, ‘for these men profess orthodox opinions;’ not fearing that which is written, ‘Woe unto them that call bitter sweet, that put darkness for light[Isaiah 5:20];’ for they are ready to undertake anything in support of their heresy. Now is it not hereby plainly proved to all men, that we both suffered heretofore, and that you now persecute us, not under the authority of an Ecclesiastical sentence, but on the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 442, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... much is said in the Old also about the Son, as in the second Psalm, ‘Thou art My Son, this day have I begotten Thee;’ and in the ninth the title, Unto the ‘end concerning the hidden things of the Son, a Psalm of David;’ and in the forty-fourth, ‘Unto the end, concerning the things that shall be changed to the Sons of Korah for understanding, a song about the Well-beloved;’ and in Isaiah, ‘I will sing to my Well-beloved a song of my Well-beloved touching my vineyard. My Well-beloved hath a vineyard[Isaiah 5:1];’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star,’ concerning which I shall speak afterwards; and in the Proverbs, ‘Before the hills He begat me;’ and in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 8 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18. (HTML)
... sinners, because it wearied them, are rightly cast out, and hear the words, ‘Friend, how camest thou in hither, not having a wedding garment?’ Sinners indeed thirst, but not for the grace of the Spirit; but being inflamed with wickedness, they are wholly set on fire by pleasures, as saith the Proverb, ‘All day long he desires evil desires.’ But the Prophet cries against them, saying, ‘Wo unto those who rise up early, and follow strong drink; who continue until the evening, for wine inflameth them[Isaiah 5:11].’ And since they run wild in wantonness, they dare to thirst for the destruction of others. Having first drunk of lying and unfaithful waters, those things have come upon them, which are stated by the Prophet; ‘My wound,’ saith he, ‘is grievous, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 119, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. (HTML)
What, moreover, is the high estate of the Almighty in which Eunomius affirms that the Son has no share? Let those, then, who are wise in their own eyes, and prudent in their own sight[Isaiah 5:21], utter their groundling opinions—they who, as the prophet says, “speak out of the ground.” But let us who reverence the Word and are disciples of the Truth, or rather who profess to be so, not leave even this assertion unsifted. We know that of all the names by which Deity is indicated some are expressive of the Divine majesty, employed and understood absolutely, and some are assigned with reference to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 134, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Tranquillinus. (HTML)
CCEL Footnote 1911 (In-Text, Margin)
... Apollinarius and some other church writers both Greek and Latin, and that we should select what is good and avoid what is bad in their writings according to the words of the Apostle, “Prove all things: hold fast that which is good.” Those, however, who are led by some perversity in their dispositions to conceive for him too much fondness or too much aversion seem to me to lie under the curse of the Prophet:—“Woe unto them that call evil good and good evil; that put bitter for sweet and sweet for bitter!”[Isaiah 5:20] For while the ability of his teaching must not lead us to embrace his wrong opinions, the wrongness of his opinions should not cause us altogether to reject the useful commentaries which he has published on the holy scriptures. But if his admirers ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 176, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius and Oceanus. (HTML)
CCEL Footnote 2555 (In-Text, Margin)
... yet, delighted as he is with the ability of this learned and zealous writer he does not join him in following Montanus and Maximilla. Apollinaris is the author of a most weighty book against Porphyry, and Eusebius has composed a fine history of the Church; yet of these the former has mutilated Christ’s incarnate humanity, while the latter is the most open champion of the Arian impiety. “Woe,” says Isaiah, “unto them that call evil good and good evil; that put bitter for sweet and sweet for bitter.”[Isaiah 5:20] We must not detract from the virtues of our opponents—if they have any praiseworthy qualities—but neither must we praise the defects of our friends. Each several case must be judged on its own merits and not by a reference to the persons concerned. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 182, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 2613 (In-Text, Margin)
... literature, I desire to give your excellency this note of warning. Do not suppose that I am a clumsy buffoon who condemn everything that Origen has written,—as his injudicious friends falsely assert—or that I have changed my mind as suddenly as the philosopher Dionysius. The fact is that I repudiate merely his objectionable dogmas. For I know that one curse hangs over those who call evil good and over those who call good evil, over those who put bitter for sweet, and over those who put sweet for bitter.[Isaiah 5:20] Who would go so far in praise of another man’s teaching as to acquiesce in blasphemy?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 90, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1604 (In-Text, Margin)
... Him, it says, wine mingled with myrrh. Now myrrh is in taste like gall, and very bitter. Are these things what ye recompense unto the Lord? Are these thy offerings, O Vine, unto thy Master? Rightly did the Prophet Esaias aforetime bewail you, saying, My well-beloved had a vineyard in a hill in a fruitful place; and (not to recite the whole) I waited, he says, that it should bring forth grapes; I thirsted that it should give wine; but it brought forth thorns[Isaiah 5:1-2]; for thou seest the crown, wherewith I am adorned. What then shall I now decree? I will command the clouds that they rain no rain upon it. For the clouds which are the Prophets were removed from them, and are for the future in the Church; as Paul ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 207, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2571 (In-Text, Margin)
12. What does he mean by this? As I take it, that goodness can with difficulty gain a hold upon human nature, like fire upon green wood; while most men are ready and disposed to join in evil, like stubble,[Isaiah 5:24] I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For more quickly would any one take part in evil with slight inducement to its full extent, than in good which is fully set before him to a slight degree. For indeed a little wormwood most quickly imparts its bitterness to honey; while not even double the quantity of honey can impart its sweetness to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 251, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3121 (In-Text, Margin)
... blasting and mildew, and blight; without result. The sword from without made you childless, yet have ye not returned unto Me, saith the Lord. May I not become the vine of the beloved, which after being planted and entrenched, and made sure with a fence and tower and every means which was possible, when it ran wild and bore thorns, was consequently despised, and had its tower broken down and its fence taken away, and was not pruned nor digged, but was devoured and laid waste and trodden down by all![Isaiah 5:1] This is what I feel I must say as to my fears, thus have I been pained by this blow, and this, I will further tell you, is my prayer. We have sinned, we have done amiss, and have dealt wickedly, for we have forgotten Thy commandments and walked ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 253, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3155 (In-Text, Margin)
... Alas! what a spectacle! Our prolific crops reduced to stubble, the seed we sowed is recognised by scanty remains, and our harvest, the approach of which we reckon from the number of the months, instead of from the ripening corn, scarcely bears the firstfruits for the Lord. Such is the wealth of the ungodly, such the harvest of the careless sower; as the ancient curse runs, to look for much, and bring in little, to sow and not reap, to plant and not press, ten acres of vineyard to yield one bath:[Isaiah 5:10] and to hear of fertile harvests in other lands, and be ourselves pressed by famine. Why is this, and what is the cause of the breach? Let us not wait to be convicted by others, let us be our own examiners. An important medicine for evil is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 253, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3158 (In-Text, Margin)
18. One of us has oppressed the poor, and wrested from him his portion of land, and wrongly encroached upon his landmark by fraud or violence, and joined house to house, and field to field, to rob his neighbour of something, and been eager to have no neighbour, so as to dwell alone on the earth.[Isaiah 5:8] Another has defiled the land with usury and interest, both gathering where he had not sowed and reaping where he had not strawed, farming, not the land, but the necessity of the needy. Another has robbed God, the giver of all, of the firstfruits of the barnfloor and winepress, showing himself at once thankless and senseless, in neither giving thanks ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 429, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4621 (In-Text, Margin)
... desire, kindling passion by curious and earnest looks. Thou shalt not kill, says the Law; but you are not even to return a blow, but on the contrary are to offer yourself to the smiter. How much more ascetic is the Gospel than the Law! Thou shalt not forswear thyself is the Law; but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury . Thou shalt not join house to house, nor field to field, oppressing the poor;[Isaiah 5:8] but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross and be enriched with the unseen riches.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 79, footnote 2 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The Germination of the Earth. (HTML)
CCEL Footnote 1554 (In-Text, Margin)
... grapes. The sight of a vine, when observed by an intelligent eye, serves to remind you of your nature. Without doubt you remember the parable where the Lord calls Himself a vine and His Father the husbandman, and every one of us who are grafted by faith into the Church the branches. He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire. He constantly compares our souls to vines. “My well beloved,” says He, “hath a vineyard in a very fruitfull hill,”[Isaiah 5:1] and elsewhere, I have “planted a vineyard and hedged it round about.” Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels. “The angel of the Lord encampeth round about ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 240, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm I. (HTML)
... when He curses the other kind of planting and says: Every planting that My Father hath not planted shall be rooted up. This tree, therefore, will yield its fruits. Now in all other passages where God’s Word teaches some lesson from the fruits of trees, it mentions them as making fruit rather than as yielding fruit, as when it says: A good tree cannot make evil fruits, and when in Isaiah the complaint about the vine is: I looked that it should make grapes, and it made thorns[Isaiah 5:2]. But this tree will yield its fruits, being supplied with free-will and understanding for the purpose. For it will yield its fruits in its own season. And, pray, in what season? In the season, of course, of which the Apostle speaks: That He might ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 94, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Preface. (HTML)
8. Nor is it strange that they should suffer the drought of unbelief, whom the Lord deprived of the fertilising of the shower of prophecy, saying: “I will command My clouds that they rain not upon that vineyard.”[Isaiah 5:6] For there is a health-giving shower of salutary grace, as David also said: “He came down like rain upon a fleece, and like drops that drop upon the earth.” The divine Scriptures promised us this rain upon the whole earth, to water the world with the dew of the Divine Spirit at the coming of the Saviour. The Lord, then, has now come, and the rain has come; the Lord has come bringing the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 57, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter I. A Letter of the Holy Presbyter Severus to His Sister Claudia Concerning the Last Judgment. (HTML)
Chapter V. (HTML)
... clothed in sackcloth, with dust spread beneath me, and with the emblems of my greatness laid aside, lay down in my clothes, that an example might be given to these people of gentleness and humility. I spared my enemies who desired to slay me, that these people might approve of my mercifulness, as worthy of being imitated.” After him, Isaiah, who was worthy of the Spirit of God, will not be silent; but will say: “I, Lord, whilst thou wast speaking through my mouth, gave this warning,—‘Woe to those[Isaiah 5:8] who join house to house,’ that I might set a limit to covetousness. I bore witness that thine anger came upon the wicked, that at any rate fear of punishment, if not hope of reward, might keep back these people from their evil deeds.”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 168, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Passion IV., delivered on Wednesday in Holy Week. (HTML)
CCEL Footnote 995 (In-Text, Margin)
And then, having now tasted the vinegar, the produce of that vineyard which had degenerated in spite of its Divine Planter, and had turned to the sourness of a foreign vine[Isaiah 5:1-5], the Lord says, “it is finished;” that is, the Scriptures are fulfilled: there is no more for Me to abide from the fury of the raging people: I have endured all that I foretold I should suffer. The mysteries of weakness are completed, let the proofs of power be produced. And so He bowed the head and yielded up His Spirit and gave that Body, Which should be raised again on the third day, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 230, footnote 1 (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)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn III. (HTML)
CCEL Footnote 400 (In-Text, Margin)
... forth the Medicine of Life to the wounded! A treasure of helpful graces is this day, for that on it Light gleamed forth upon our blindness! Yea, it also brought a sheaf unto us; and it came, that from it might flow plenty upon our hunger. This day is that forerunning Cluster, in which the cup of salvation was concealed! This day is the first-born feast, which, being born the first, overcomes all feasts. In the winter which strips the fruit of the branches off from the barren vine, Fruit sprang up[Isaiah 5:2] unto us; in the cold that bares all the trees, a shoot was green for us of the house of Jesse. In December when the seed is hidden in the earth, there sprouted forth from the Womb the Ear of Life. In March when the seed was sprouting in the air, a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 360, footnote 4 (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 Wars. (HTML)
CCEL Footnote 811 (In-Text, Margin)
... inherit the Kingdom for ever. For these rested a little from the burden of kings and princes, namely, from after the death of Antiochus till the sixty-two weeks were fulfilled. And the Son of Man came to free them and gather them together, but they did not receive Him. For He came to obtain fruit from them, and they did not give it to Him. For their vines were of the vine of Sodom and of the stock of Gomorrha, a vineyard in which thorns grew, and which bore wild grapes.[Isaiah 5:2] Their vine was bitter, and their fruit sour. The thorns could not be softened, nor could the bitterness change to the nature of wine, nor could the sour fruit change to a sweet nature.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 360, footnote 5 (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 Wars. (HTML)
CCEL Footnote 812 (In-Text, Margin)
22. For Isaiah first set men of Judah as judges over them,[Isaiah 5:1] and there was planted amongst them a new and beloved planting. But these are those judges who shall sit on twelve thrones and judge their twelve tribes. And thus He said to the judges: — Judge between Me and My vineyard, what further, O ye judges, should I have done to My vineyard, that I did not do? For lo! I planted it with vine scions, and they became strange vines. I surrounded it with a fence of heavenly Watchers and I built its ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 360, footnote 7 (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 Wars. (HTML)
CCEL Footnote 814 (In-Text, Margin)
22. For Isaiah first set men of Judah as judges over them, and there was planted amongst them a new and beloved planting. But these are those judges who shall sit on twelve thrones and judge their twelve tribes. And thus He said to the judges:[Isaiah 5:1-6] — Judge between Me and My vineyard, what further, O ye judges, should I have done to My vineyard, that I did not do? For lo! I planted it with vine scions, and they became strange vines. I surrounded it with a fence of heavenly Watchers and I built its tower, the holy Temple. And I dug out its winepress, the baptism of the priests. And I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 393, footnote 7 (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 Persecution. (HTML)
CCEL Footnote 1097 (In-Text, Margin)
... grapes are bitter and their clusters gall unto them. And Isaiah also calls them rulers of Sodom, and people of Gomorrha. For if Israel is gathered together, in Sodom and Gomorrha ought they to dwell with the rulers of Sodom and with the people of Gomorrha; and on the vine of Sodom and planting of Gomorrha to eat bitter grapes and gather clusters of gall; and to eat the eggs of the basilisk and to clothe themselves with spiders’ webs, to be used with wild grapes of the vineyard,[Isaiah 5:2] and to be turned into reprobate silver. And Sodom and her daughters, who were justified rather than Jerusalem, shall be built up as of old. And Jerusalem, that surpassed Sodom in her sins, shall continue in her sins, and shall remain in ...