Early Church Fathers Scripture Index : Texts
Matthew 22:24
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 571, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine. (HTML)
CCEL Footnote 7521 (In-Text, Margin)
... did not admit any salvation either for the soul or the flesh; and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored.[Matthew 22:23-32] Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He ...
Ante-Nicene Fathers, Volume 4, page 39, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Design of the Treatise. Disavowal of Personal Motives in Writing It. (HTML)
... yourself. But to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion.[Matthew 22:23-33] The question raised by the Sadducees has yielded to the Lord’s sentence. Think not that it is for the sake of preserving to the end for myself the entire devotion of your flesh, that I, suspicious of the pain of (anticipated) slight, am even at this ...
Ante-Nicene Fathers, Volume 4, page 64, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From Patriarchal, Tertullian Comes to Legal, Precedents. (HTML)
CCEL Footnote 621 (In-Text, Margin)
... but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If “righteousness” must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees;[Matthew 22:23-33] men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts ...
Ante-Nicene Fathers, Volume 9, page 95, footnote 36 (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 XXXIV. (HTML)
CCEL Footnote 2328 (In-Text, Margin)
[9] And on that day came the Sadducees, and said unto him, There is no life for [10] the dead.[Matthew 22:24] And they asked him, and said unto him, Teacher, Moses said unto us, If a man die, not having children, let his brother take his wife, and raise up seed [11] for his brother. Now there were with us seven brethren: and the first took a wife, [12] and died without children; and the second took his wife, and died without children; [13] and the third also took her; and in like manner the seven of them also, and they [14, 15] died without leaving ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 252, footnote 7 (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 734 (In-Text, Margin)
... the resurrection of the body is spoken of by the prophets. The Pharisees, accordingly, were fierce opponents of the Sadducees, who disbelieved the resurrection. This we learn not only from the canonical Acts of the Apostles, which the Manichæans reject, because it tells of the advent of the Paraclete promised by the Lord, but also from the Gospel, when the Sadducees question the Lord about the woman who married seven brothers, one dying after the other, whose wife she would be in the resurrection.[Matthew 22:23-28] As regards, then, eternal life and the resurrection of the dead, numerous testimonies are to be found in these Scriptures. But I do not find there the expression, "the kingdom of heaven." This expression belongs properly to the revelation of the New ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 57, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XX (HTML)
CCEL Footnote 446 (In-Text, Margin)
... tempting Him, whether tribute was to be paid, were asked another question, viz. whose image the money bore which was brought forward by themselves; and because they told what they had been asked, i.e. that the money bore the image of Cæsar, they gave a kind of answer to themselves in reference to the question they had asked the Lord: and accordingly from their answer He drew this inference, “Render therefore unto Cæsar the things which are Cæsar’s, and unto God the things that are God’s.”[Matthew 22:15-34] When, however, the chief priests and elders of the people had asked by what authority He was doing those things, He asked them about the baptism of John: and when they would not make a statement which they saw to be against themselves, and yet would ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 165, footnote 1 (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 Harmony Characterizing the Narratives Given by These Three Evangelists Regarding the Duty of Rendering to Cæsar the Coin Bearing His Image, and Regarding the Woman Who Had Been Married to the Seven Brothers. (HTML)
CCEL Footnote 1166 (In-Text, Margin)
... terms: “Then went the Pharisees, and took counsel how they might entangle Him in His talk. And they send out unto Him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: tell us therefore, What thinkest thou? Is it lawful to give tribute to Cæsar, or not?” and so on, down to the words, “And when the multitude heard this, they were astonished at His doctrine.”[Matthew 22:15-33] Mark and Luke give a similar account of these two replies made by the Lord,—namely, the one on the subject of the coin, which was prompted by the question as to the duty of giving tribute to Cæsar; and the other on the subject of the resurrection, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 256, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the agreement of the evangelists Matthew and Luke in the generations of the Lord. (HTML)
CCEL Footnote 1787 (In-Text, Margin)
29. Added to this; there is another way peculiar to the Jews, in which a man might be the son of another of whom he was not born according to the flesh. For kinsmen used to marry the wives of their next of kin, who died without children, to raise up seed to him that was deceased.[Matthew 22:24] So then he who was thus born was both his son of whom he was born, and his in whose line of succession he was born. All this has been said, lest any one, thinking it impossible for two fathers to be mentioned properly for one man, should imagine that either of the Evangelists who have narrated the generations of the Lord are to be, by an impious calumny, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 648, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLI (HTML)
CCEL Footnote 5790 (In-Text, Margin)
... If for another reason he was put to death by one man, how much more might he have been put to death by those very men, who put Christ to death? For John gave testimony to Christ. They who heard Christ, wished to slay Him; the man who gave testimony to Him they slew not.…He is not slain by the Jews who gave free testimony to Christ, whom the Jews slew; he is slain by Herod, because he said to him, “It is not lawful for thee to have thy brother’s wife.” For his brother had not died without issue.[Matthew 22:24] For the law of truth, for equity, for righteousness’ sake, he did die: therefore is he a saint, therefore a martyr; but yet he died not for that Name whereby we are Christians, wherefore, save that the saying might be fulfilled, “I am alone, until I ...