Early Church Fathers Scripture Index : Texts
Isaiah 65:5
There are 6 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 390, footnote 14 (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 Thanks the Father for Revealing to Babes What He Had Concealed from the Wise. This Concealment Judiciously Effected by the Creator. Other Points in St. Luke's Chap. X. Shown to Be Only Possible to the Creator's Christ. (HTML)
... and he to whom the Son will reveal Him.” And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to Israel by familiar intercourse, and to the Gentiles by nature. Well, how is it He Himself testifies that He was not known to Israel? “But Israel doth not know me, and my people doth not consider me;” nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”[Isaiah 65:5] Therefore He reckoned them “as the drop of a bucket,” while “Sion He left as a look-out in a vineyard.” See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 416, footnote 2 (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, Luke vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)
CCEL Footnote 3214 (In-Text, Margin)
2. So then because she touched the Lord, in watering, kissing, washing, anointing His feet; the Pharisee who had invited the Lord Jesus Christ, seeing He was of that kind of proud men of whom the Prophet Isaiah says, “Who say, Depart far from me, touch me not, for I am clean;”[Isaiah 65:5] thought that the Lord did not know the woman. This he was thinking with himself, and saying in his heart, “This man if He were a prophet, would have known what woman this is that” hath approached His feet. He supposed that He did not know her, because He repelled her not, because He did not forbid her to approach Him, because He suffered Himself to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 418, footnote 2 (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, Luke vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)
CCEL Footnote 3222 (In-Text, Margin)
8. The Good Physician not only cured the sick then present, but provided also for them who were to be hereafter. There were to be men in after times, who should say, “It is I who forgive sins, I who justify, I who sanctify, I who cure whomsoever I baptize.” Of this number are they who say, “Touch me not.”[Isaiah 65:5] Yes, so thoroughly are they of this number, that lately, in our conference, as ye may read in the records of it, when a place was offered them by the commissary, that they should sit with us, they thought it right to answer, “It is told us in Scripture with such not to sit,” lest of course by the contact of the seats, our contagion (as they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 114, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book IV (HTML)
Of the heresy of the Audiani. (HTML)
... in free fellowship with the guilty, they hide the blasphemy of their doctrines by accounting as they do for their living by themselves. The plea is however an impudent one, and the natural result of Pharisaic teaching, for the Pharisees accused the Physician of souls and bodies in their question to the holy Apostles “How is it that your Master eateth with publicans and sinners?” and through the prophet, God of such men says “Which say, ‘come not near me for I am pure’ this is smoke of my wrath.”[Isaiah 65:5] But this is not a time to refute their unreasonable error. I therefore pass on to the remainder of my narrative.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 276, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3837 (In-Text, Margin)
They are for ever objecting to us that we destroy free will. Nay, we reply, it is you who destroy it; for you use it amiss and disown the bounty of its Giver. Which really destroys freedom? the man who thanks God always and traces back his own tiny rill to its source in Him? or the man who says: “come not near to me, for I am holy;[Isaiah 65:5] I have no need of Thee. Thou hast given me once for all freedom of choice to do as I wish. Why then dost Thou interfere again to prevent me from doing anything unless Thou Thyself first makest Thy gifts effective in me?” To such an one I would say: “your profession of belief in God’s grace is insincere. For you explain this of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 387, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4657 (In-Text, Margin)
... we say that we have no sins, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.” I suppose that John was baptized and was writing to the baptized: I imagine too that all sin is of the devil. Now John confesses himself a sinner, and hopes for forgiveness of sins after baptism. My friend Jovinianus says,[Isaiah 65:5] “Touch me not, for I am clean.” What then? Does the Apostle contradict himself? By no means. In the same passage he gives his reason for thus speaking: “My little children, these things write I unto you, that ye may not sin. But if any man sin, we ...