Early Church Fathers Scripture Index : Texts
Matthew 5:33
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 477, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XIII.—Christ did not abrogate the natural precepts of the law, but rather fulfilled and extended them. He removed the yoke and bondage of the old law, so that mankind, being now set free, might serve God with that trustful piety which becometh sons. (HTML)
CCEL Footnote 3951 (In-Text, Margin)
... to them of old time, Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart.” And again: “It has been said, Thou shalt not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment.” And, “It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay.”[Matthew 5:33] And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion’s followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, ...
Ante-Nicene Fathers, Volume 7, page 461, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. IV.—Of the Law (HTML)
CCEL Footnote 3302 (In-Text, Margin)
... was Himself subject to them. He who had commanded to keep the Sabbath, by resting thereon for the sake of meditating on the laws, has now commanded us to consider of the law of creation, and of providence every day, and to return thanks to God. He abrogated circumcision when He had Himself fulfilled it. For He it was “to whom the inheritance was reserved, who was the expectation of the nations.” He who made a law for swearing rightly, and forbade perjury, has now charged us not to swear at all.[Matthew 5:33] He has in several ways changed baptism, sacrifice, the priesthood, and the divine service, which was confined to one place: for instead of daily baptisms, He has given only one, which is that into His death. Instead of one tribe, He has appointed ...
Ante-Nicene Fathers, Volume 9, page 57, footnote 27 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section IX. (HTML)
CCEL Footnote 686 (In-Text, Margin)
[1][Matthew 5:33] Ye have heard also that it was said unto the ancients, Lie not, but perform unto [2] God in thy oaths: but I say unto you, Swear not at all; neither by heaven, for it [3] is God’s throne; nor by the earth, for it is a footstool under his feet; nor yet by [4] Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy [5] head, for thou canst not make in it one lock of hair black or white. But your word shall be either Yea or Nay, and what is in excess of this is of the ...
Ante-Nicene Fathers, Volume 9, page 504, footnote 7 (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 XIV. (HTML)
How Jesus Finished His Words. (HTML)
... words. But he will give a declaration on this point with more confidence who devotes himself with great diligence to the entire reading of the Old and New Testament; for if the expression, “he finished these words,” may be applied to no other, neither to Moses, nor to any of the prophets, but only to Jesus, then one would dare to say that Jesus alone finished His words, He who came to put an end to things, and to fulfil what was defective in the law, by saying, “It was said to them of old time,”[Matthew 5:33] etc., and, again, “That the things spoken through the prophets might be fulfilled.” But if it is written somewhere also in them, then you may compare and contrast the discourses finished by them with those finished by the Saviour, that you may find ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 240, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 667 (In-Text, Margin)
... fulfillment, but destruction. Again: "It has been said, Thou shall love thy friend, and hate thine enemy; but I say unto you, Love your enemies, and pray for your persecutors." This too is destruction. Again: "It has been said, Whosoever shall put away his wife, let him give her a writing of divorcement; but I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, and is himself an adulterer if he afterwards marries another woman."[Matthew 5:21-44] These precepts are evidently destroyed because they are the precepts of Moses; while the others are fulfilled because they are the precepts of the righteous men of antiquity. If you agree to this explanation, we may allow that Jesus said that he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 249, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 708 (In-Text, Margin)
... that by the addition of these words Christ supplied a defect in the law, and not rather that the intention of the law to prevent unjust revenge is best secured by not taking revenge at all, in the same way as the intention to prevent perjury is best secured by not swearing at all. For if "an eye for an eye" is opposed to "If any one smite thee on the cheek, turn to him the other also," is there not as much opposition between "Thou shalt perform unto the Lord thine oath," and "Swear not at all?"[Matthew 5:33-34] If Faustus thinks that there is not destruction, but fulfillment, in the one case, he ought to think the same of the other. For if "Swear not" is the fulfillment of "Swear truly," why should not "Take no revenge" be the fulfillment of "Take revenge ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 461, footnote 8 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)
Book II (HTML)
But I follow Christ in condemning all falsehood. (HTML)
... some of our brethren, and he repeats this by various letters, according to his recognized plan of action. It is nothing to me what he may write or assert, but, since he raises this question about a doctrine of perjury, I will state my opinion upon it, and then leave him to pass judgment upon himself. It is this. Since our Lord and Saviour says in the Gospels “It was said to them of old time, Thou shalt not forswear thyself, but shalt pay to the Lord thy vows, but I say unto you, Swear not at all;”[Matthew 5:33-34] I say that every one who teaches that for any cause whatever we may swear falsely, is alien from the faith of Christ and from the unity of the catholic church.