Early Church Fathers Scripture Index : Texts
Romans 7:3
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 22, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Second.—Commandments (HTML)
Commandment Fourth. On Putting One’s Wife Away for Adultery. (HTML)
CCEL Footnote 179 (In-Text, Margin)
And again I asked him, saying, “Sir, since you have been so patient in listening to me, will you show me this also?” “Speak,” said he. And I said, “If a wife or husband die, and the widower or widow marry, does he or she commit sin?” “There is no sin in marrying again,” said he; “but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin.[Romans 7:3] Guard, therefore, your chastity and purity, and you will live to God. What commandments I now give you, and what I am to give, keep from henceforth, yea, from the very day when you were entrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my ...
Ante-Nicene Fathers, Volume 4, page 66, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From Examples Tertullian Passes to Direct Dogmatic Teachings. He Begins with the Lord's Teaching. (HTML)
CCEL Footnote 656 (In-Text, Margin)
... been—in whatsoever way— dis joined, other—nay, rather alien—flesh is mingled (with either): flesh concerning which it cannot be affirmed, “This is flesh out of my flesh, and this bone out of my bones.” For this, once for all done and pronounced, as from the beginning, so now too, cannot apply to “other” flesh. Accordingly, it will be without cause that you will say that God wills not a divorced woman to be joined to another man “while her husband liveth,” as if He do will it “when he is dead;”[Romans 7:1-3] whereas if she is not bound to him when dead, no more is she when living. “Alike when divorce dissevers marriage as when death does, she will not be bound to him by whom the binding medium has been broken off.” To whom, then, will she be bound? In ...
Ante-Nicene Fathers, Volume 4, page 70, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Further Objections from St. Paul Answered. (HTML)
CCEL Footnote 670 (In-Text, Margin)
“We read him withal writing to the Romans: ‘But the woman who is under an husband, is bound to her husband (while) living; but if he shall have died, she has been emancipated from the law of the husband.’ Doubtless, then, the husband living, she will be thought to commit adultery if she shall have been joined to a second husband. If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband.”[Romans 7:2-3] But read the sequel as well in order that this sense, which flatters you, may evade (your grasp). “And so,” he says, “my brethren, be ye too made dead to the law through the body of Christ, that ye may be made (subject) to a second,—to Him, namely, who hath ...
Ante-Nicene Fathers, Volume 9, page 452, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Why Jesus Called Them an Adulterous Generation. The Law as Husband. (HTML)
... husband, to the Word who is alive and dies not, who “being raised from the dead dieth no more, for death hath no more dominion over Him.” So far then because of the saying, “But if the husband die she is discharged from the law, the husband,” and because of this, “so then, while her husband liveth, she shall be called an adulteress, if she be joined to another man,” and because of this, “but if the husband die, she is free from the law, so that she is no adulteress though she be joined to another man.”[Romans 7:2-3] But this very saying, “So then while her husband liveth, she shall be called an adulteress,” we have brought forward, wishing clearly to show why in answer to the Pharisees and Sadducees who were tempting Him and asking Him to show them a sign from ...
Ante-Nicene Fathers, Volume 9, page 510, footnote 9 (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)
Some Laws Given by Concession to Human Weakness. (HTML)
... view of our hardness of heart and weakness, to those who do not wish to desire earnestly the greater gifts and become more blessed. But now contrary to what was written, some even of the rulers of the church have permitted a woman to marry, even when her husband was living, doing contrary to what was written, where it is said, “A wife is bound for so long time as her husband liveth,” and “So then if while her husband liveth, she shall be joined to another man she shall be called an adulteress,”[Romans 7:3] not indeed altogether without reason, for it is probable this concession was permitted in comparison with worse things, contrary to what was from the beginning ordained by law, and written.
Ante-Nicene Fathers, Volume 9, page 511, footnote 6 (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)
Jewish Criticism of the Law of Christ. (HTML)
... Saviour, every one would acknowledge to be impious. I wonder therefore why He did not say, Let no one put away his own wife saving for the cause of fornication, but says, “Whosoever shall put away his own wife, saving for the cause of fornication, maketh her an adulteress.” For confessedly he who puts away his wife when she is not a fornicator, makes her an adulteress, so far as it lies with him, for if, “when the husband is living she shall be called an adulteress if she be joined to another man;”[Romans 7:3] and when by putting her away, he gives to her the excuse of a second marriage, very plainly in this way he makes her an adulteress. But as to whether her being caught in the act of poisoning or committing murder, furnishes any defence of his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 212, 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 rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)
CCEL Footnote 543 (In-Text, Margin)
... liberality of Christ has made us indifferent to the flatteries of this stranger. This figure of the relation of the wife to her husband is sanctioned by Paul, who says: "The woman that has a husband is bound to her husband as long as he liveth; but if her husband die, she is freed from the law of her husband. So, then, if while her husband liveth she be joined to another man, she shall be called an adulteress; but if her husband be dead, she is not an adulteress, though she be married to another man."[Romans 7:2-3] Here he shows that there is a spiritual adultery in being united to Christ before repudiating the author of the law, and counting him, as it were, as dead. This applies chiefly to the Jews who believe in Christ, and who ought to forget their former ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 17, footnote 4 (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 XIV (HTML)
CCEL Footnote 128 (In-Text, Margin)
... put away, made the single exception of fornication; but enjoins that all other annoyances, if any such should happen to spring up, be borne with fortitude for the sake of conjugal fidelity and for the sake of chastity; and he also calls that man an adulterer who should marry her that has been divorced by her husband. And the Apostle Paul shows the limit of this state of affairs, for he says it is to be observed as long as her husband liveth; but on the husband’s death he gives permission to marry.[Romans 7:2-3] For he himself also held by this rule, and therein brings forward not his own advice, as in the case of some of his admonitions, but a command by the Lord when he says: “And unto the married I command, yet not I, but the Lord, Let not the wife ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 110, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Amandus. (HTML)
CCEL Footnote 1635 (In-Text, Margin)
... therefore, who thus enquires of me concerning her condition, not my sentence but that of the apostle. “Know ye not, brethren (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? For the woman which hath an husband is bound by the law to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then, if, while her husband liveth, she be married to another man, she shall be called an adulteress.”[Romans 7:1-3] And in another place: “the wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.” The apostle has thus cut away every plea and has clearly declared ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 358, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4343 (In-Text, Margin)
... might not, like that of an ordinary man, be without weight, he added, “and I think that I also have the Spirit of God.” When he incites to continence, it is not by the judgement or spirit of man, but by the judgement and Spirit of God; when, however, he grants the indulgence of marriage, he does not mention the Spirit of God, but weighs his judgement with wisdom, and adapts the severity of the strain to the weakness of the individual. In this sense we must take the whole of the following passage:[Romans 7:2-3] “For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 123, footnote 9 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To a widow. (HTML)
CCEL Footnote 1884 (In-Text, Margin)
To a widow.[Romans 7:3]