Early Church Fathers Scripture Index : Texts
Romans 10:4
There are 40 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 476, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XII.—It clearly appears that there was but one author of both the old and the new law, from the fact that Christ condemned traditions and customs repugnant to the former, while He confirmed its most important precepts, and taught that He was Himself the end of the Mosaic law. (HTML)
CCEL Footnote 3943 (In-Text, Margin)
... commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:3-4] And how is Christ the end of the law, if He be not also the final cause of it? For He who has brought in the end has Himself also wrought the beginning; and it is He who does Himself say to Moses, “I have surely seen the affliction of my people ...
Ante-Nicene Fathers, Volume 2, page 357, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter IX.—The Connection of the Christian Virtues. (HTML)
... “that they have a zeal of God, but not according to knowledge. For, being ignorant of God’s righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God.” For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. “For Christ is the end of the law for righteousness,”[Romans 10:4] who was prophesied by the law to every one that believeth. Whence it was said to them by Moses, “I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to ...
Ante-Nicene Fathers, Volume 2, page 433, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXI.—Description of the Perfect Man, or Gnostic. (HTML)
... letter of the law, except Him alone who for us clothed Himself with humanity. Who then is perfect? He who professes abstinence from what is bad. Well, this is the way to the Gospel and to well-doing. But gnostic perfection in the case of the legal man is the acceptance of the Gospel, that he that is after the law may be perfect. For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law.[Romans 10:4] But now in the Gospel the Gnostic attains proficiency not only by making use of the law as a step, but by understanding and comprehending it, as the Lord who gave the Covenants delivered it to the apostles. And if he conduct himself rightly (as ...
Ante-Nicene Fathers, Volume 3, page 460, footnote 9 (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)
... the body. I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel “that they have a zeal of God”—their own God, of course—“but not according to knowledge. For,” says he, “being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:2-4] Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness—that is, the righteousness of their law—not receiving Christ, the end ...
Ante-Nicene Fathers, Volume 5, page 236, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
The Discourse on the Holy Theophany. (HTML)
... invested with honour. Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? “Suffer it to be so now for thus it becometh us to fulfil all righteousness:” I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, “Christ is the fulfilling of the law for righteousness to every one that believeth.”[Romans 10:4] “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.” Baptize me, John, in order that no one may despise baptism. I am baptized by thee, the servant, that no one among kings or dignitaries may scorn to be baptized by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 533, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 17 (HTML)
CCEL Footnote 2677 (In-Text, Margin)
... upon them. Wherefore, if it had been through their own righteousness, not through His grace, that they were elected, they would not have been chosen out of the world, because they would already not be of the world if already they were just. And again, if the reason why they were elected was, that they were already just, they had already first chosen the Lord. For who can be righteous but by choosing righteousness? “But the end of the law is Christ, for righteousness is to every one that believeth.[Romans 10:4] Who is made unto us wisdom of God, and righteousness, and sanctification, and redemption: that, as it is written, He that glorieth, let him glory in the Lord.” He then is Himself our righteousness.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 467, footnote 11 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)
Chapter 9 (HTML)
... Lord,—not that the first baptism should be repeated, but that the baptism of Christ, for whom he was preparing the way, might be further bestowed on those who had received the baptism of John. For if Christ’s humility were not to be commended to our notice, neither would there be any need of the baptism of John; again, if the end were in John, after his baptism there would be no need of the baptism of Christ. But because "Christ is the end of the law for righteousness to every one that believeth,"[Romans 10:4] it was shown by John to whom men should go, and in whom, when they had reached Him, they should rest. The same, John, therefore, set forth both the exalted nature of the Lord, when he placed Him far before himself, and His humility, when he baptized ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 105, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Righteousness is the Gift of God. (HTML)
CCEL Footnote 984 (In-Text, Margin)
... within them. “For it is God which worketh in us both to will and to do of His own good pleasure.” And hereby “they stumbled at the stumbling-stone.” For what he said, “not by faith, but as it were by works,” he most clearly explained in the following words: “They, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:3-4] Then are we still in doubt what are those works of the law by which a man is not justified, if he believes them to be his own works, as it were, without the help and gift of God, which is “by the faith of Jesus Christ?” And do we suppose that they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 105, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Righteousness is the Gift of God. (HTML)
CCEL Footnote 988 (In-Text, Margin)
... which followed after the law of righteousness, hath not attained to the law of righteousness.” He did not say, Which followed after their own traditions, framing them and relying on them. This then is the sole distinction, that the very precept, “Thou shalt not covet,” and God’s other good and holy commandments, they attributed to themselves; whereas, that man may keep them, God must work in him through faith in Jesus Christ, who is “the end of the law for righteousness to every one that believeth.”[Romans 10:4] That is to say, every one who is incorporated into Him and made a member of His body, is able, by His giving the increase within, to work righteousness. It is of such a man’s works that Christ Himself has said, “Without me ye can do nothing.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 121, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
The Occasion of Publishing This Work; What God’s Righteousness is. (HTML)
CCEL Footnote 1126 (In-Text, Margin)
... upon, with all the powers of his talent. I fear, however, that he will chiefly help those “who have a zeal for God, but not according to knowledge,” who, “being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.” Now, what the righteousness of God is, which is spoken of here, he immediately afterwards explains by adding: “For Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:4] This righteousness of God, therefore, lies not in the commandment of the law, which excites fear, but in the aid afforded by the grace of Christ, to which alone the fear of the law, as of a schoolmaster, usefully conducts. Now, the man who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 133, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Pride Even in Such Things as are Done Aright Must Be Avoided. Free Will is Not Taken Away When Grace is Preached. (HTML)
CCEL Footnote 1222 (In-Text, Margin)
... His own way,” and will make that which is His own to be our way; because it is by Himself that the favour is bestowed on such as believe in Him and hope in Him that we will do it. For there is a way of righteousness of which they are ignorant “who have a zeal for God, but not according to knowledge,” and who, wishing to frame a righteousness of their own, “have not submitted themselves to the righteousness of God.” “For Christ is the end of the law for righteousness to every one that believeth;”[Romans 10:4] and He has said, “I am the way.” Yet God’s voice has alarmed those who have already begun to walk in this way, lest they should be lifted up, as if it were by their own energies that they were walking therein. For the same persons to whom the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 137, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
For What Pelagius Thought that Christ is Necessary to Us. (HTML)
CCEL Footnote 1250 (In-Text, Margin)
... not myself exclaim?—nay, I will exclaim, and chide them with a Christian’s sorrow,—“Christ is become of no effect unto you, whosoever of you are justified by nature; ye are fallen from grace;” for, “being ignorant of God’s righteousness, and wishing to establish your own righteousness, you have not submitted yourselves to the righteousness of God.” For even as “Christ is the end of the law,” so likewise is He the Saviour of man’s corrupted nature, “for righteousness to every one that believeth.”[Romans 10:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 164, 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 VI. 15–44. (HTML)
CCEL Footnote 500 (In-Text, Margin)
... but that which endureth unto eternal life. To what purpose dost thou make ready teeth and stomach? Believe, and thou hast eaten already. Faith is indeed distinguished from works, even as the apostle says, “that a man is justified by faith without the works of the law:” there are works which appear good, without faith in Christ; but they are not good, because they are not referred to that end in which works are good; “for Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:4] For that reason, He willeth not to distinguish faith from work, but declared faith itself to be work. For it is that same faith that worketh by love. Nor did He say, This is your work; but, “This is the work of God, that ye believe on Him whom He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 181, footnote 5 (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 VII. 1–13. (HTML)
CCEL Footnote 564 (In-Text, Margin)
... soever they worshipped God, what things soever were spoken to and given them in precept, were shadows of things to come. Of what things to come? Things which find their fulfillment in Christ. Whence the apostle says, “For all the promises of God are in Him yea;” that is, they are fulfilled in Him. Again he says in another place, “All happened to them in a figure; but they were written for our sakes, upon whom the end of the ages is come.” And he said elsewhere, “For Christ is the end of the law;”[Romans 10:4] likewise in another place, “Let no man judge you in meat, or in drink, or in respect of an holy day, or of a new moon, or of Sabbath-days, which is a shadow of things to come.” If, therefore, all these things were shadows of things to come, also the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 286, footnote 8 (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 XII. 12–26. (HTML)
CCEL Footnote 1048 (In-Text, Margin)
... doeth; in other words, that all thought of self-seeking should be utterly estranged from a work of charity. He that serveth in this way serveth Christ, and will have it rightly said to him, “Inasmuch as ye did it unto one of the least of those who are mine, ye did it unto me.” And thus doing not only those acts of mercy that pertain to the body, but every good work, for the sake of Christ (for then will all be good, because “Christ is the end of the law for righteousness to every one that believeth”[Romans 10:4]), he is Christ’s servant even to that work of special love, which is to lay down his life for the brethren, for that were to lay it down also for Christ. For this also will He say hereafter in behalf of His members: Inasmuch as ye did it for these, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 299, footnote 6 (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 XIII. 1–5. (HTML)
CCEL Footnote 1124 (In-Text, Margin)
... “When Jesus knew,” then, “that His hour was come that He should pass out of this world unto the Father, having loved His own who were in the world, He loved them unto the end.” In order, doubtless, that they also, through that love of His, might pass from this world where they now were, to their Head who had passed hence before them. For what mean these words, “to the end,” but just to Christ? “For Christ is the end of the law,” says the apostle, “for righteousness to every one that believeth.”[Romans 10:4] The end that consummates, not that consumes; the end whereto we attain, not wherein we perish. Exactly thus are we to understand the passage, “Christ our passover is sacrificed.” He is our end; into Him do we pass. For I see that these gospel words ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 8, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IV (HTML)
CCEL Footnote 85 (In-Text, Margin)
1. “Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:4] For this “end” signifies perfection, not consumption. Now it may be a question, whether every Song be a Psalm, or rather every Psalm a Song; whether there are some Songs which cannot be called Psalms, and some Psalms which cannot be called Songs. But the Scripture must be attended to, if haply “Song” do not denote a joyful theme. But those are called Psalms which are sung to the Psaltery; which the history as a high mystery declares the Prophet David to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 45, footnote 15 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XIII (HTML)
CCEL Footnote 479 (In-Text, Margin)
1. “For Christ is the end of the law to every one that believeth.”[Romans 10:4] “How long, O Lord, wilt Thou forget me unto the end?” (ver. 1) that is, put me off as to spiritually understanding Christ, who is the Wisdom of God, and the true end of all the aim of the soul. “How long dost Thou turn away Thy face from me?” As God doth not forget, so neither doth He turn His face away: but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye of the mind, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 46, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XIV (HTML)
CCEL Footnote 484 (In-Text, Margin)
1. What “to the end” means, must not be too often repeated. “For Christ is the end of the law for righteousness to every one that believeth;”[Romans 10:4] as the Apostle saith. We believe on Him, when we begin to enter on the good road: we shall see Him, when we shall get to the end. And therefore is He the end.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 116, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1063 (In-Text, Margin)
14. “Deliver me from all my transgressions” (ver. 8). I have “over-leaped” a great deal of ground, a very great deal of ground already; but, “If we say that we have no sin, we deceive ourselves, and the Truth is not in us.” I have “over-leaped” a great deal: but still do I “beat my breast,” and say, “Forgive us our debts, as we forgive our debtors.” Thou therefore art “my expectation!” my “End.” For “Christ is the end of the Law unto righteousness, unto every man that believeth.”[Romans 10:4] From all mine offences: not only from those, that I may not relapse into those which I have already “over-leaped;” but from all, without exception, of those on account of which I now beat my breast, and say, “Forgive us our debts.” “Deliver me from all mine ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 155, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1474 (In-Text, Margin)
... Korah, for things secret.” Secret is it then; but He Himself, who in the place of Calvary was crucified, ye know, hath rent the veil, that the secrets of the temple might be discovered. Furthermore since the Cross of our Lord was a key, whereby things closed might be opened; let us trust that He will be with us, that these secrets may be revealed. What is said, “To the end,” always ought to be understood of Christ. For “Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:4] But The End He is called, not because He consumeth, but because He perfecteth. For ended call we the food which is eaten, and ended the coat which is woven, the former to consumption, the latter to perfection. Because then we have not where to go ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 209, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 1977 (In-Text, Margin)
1. Of this Psalm the title is: “At the end, in hymns, understanding to David himself.” What the “end” is, we will briefly call to your recollection, because ye have known it. “For the end of the Law is Christ, for righteousness unto every man believing.”[Romans 10:4] Be the attention therefore directed unto the End, directed unto Christ. Wherefore is He called the end? Because whatever we do, to Him we refer it, and when to Him we shall have come home, more to ask we shall not have. For there is an end spoken of which doth consume, there is an end spoken of which doth make perfect. In one sense, for instance, we understand it, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 218, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2076 (In-Text, Margin)
... end, for the people that from holy men were put afar off, to David himself, at the inscription of the Title, when the Allophyli held him in Gath.” Let us therefore take knowledge of the people that from holy men were put afar off at the inscription of the Title. For this doth belong to that David whom now ye know how to understand spiritually. For there is here commended to our notice no other than He of whom hath been said, “The end of the Law is Christ for righteousness to every man believing.”[Romans 10:4] Therefore when thou hearest “at the end,” unto Christ give heed, lest tarrying in the way thou arrive not at the end.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 225, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVII (HTML)
CCEL Footnote 2125 (In-Text, Margin)
2. Because then this Psalm is singing of the Passion of the Lord, see what is the title that it hath: “at the end.” The end is Christ.[Romans 10:4] Why hath He been called end? Not as one that consumeth, but one that consummateth.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 244, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2286 (In-Text, Margin)
2. What is “to the end” ye know. For “the end of the law is Christ.”[Romans 10:4] Those that are changed ye know. For who but they that do pass from old life into new?…“For ye were sometime darkness, but now light in the Lord.” But they are changed “into the title’s inscription,”…who into the kingdom of Christ do pass over from the kingdom of the devil. It is well that they are changed unto this title’s inscription. But they are changed, as followeth, “unto teaching.” He added, “for David himself unto teaching:” that is, are changed not for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 274, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2582 (In-Text, Margin)
1. This Psalm hath on the title the inscription, “For the end, a song of a Psalm of Resurrection.” When ye hear “for the end,” whenever the Psalms are repeated, understand it “for Christ:” the Apostle saying, “For the end of the law is Christ, for righteousness to every one believing.”[Romans 10:4] In what manner therefore here Resurrection is sung, ye wilt hear, and whose Resurrection it is, as far as Himself deigneth to give and disclose. For the Resurrection we Christians know already hath come to pass in our Head, and in the members it is to be. The Head of the Church is Christ, the members of Christ are the Church. That which hath preceded in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 285, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2685 (In-Text, Margin)
1. Of this Psalm, the title seemeth not to need operose discussion: for simple and easy it appeareth. For thus it standeth: “For the end, for David himself a Psalm of a Song.” But in many Psalms already we have reminded you what is “at the end: for the end of the Law is Christ for righteousness to every man believing:”[Romans 10:4] He is the end which maketh perfect, not that which consumeth or destroyeth. Nevertheless, if any one endeavoureth to inquire, what meaneth, “a Psalm of a Song:” why not either “Psalm” or “Song,” but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 343, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIV (HTML)
CCEL Footnote 3322 (In-Text, Margin)
... repelled us, O God, unto the end?” (ver. 1). “Hast repelled unto the end,” in the person of the congregation which is properly called Synagogue. “Wherefore hast Thou repelled us, O God, unto the end?” He censureth not, but inquireth “wherefore,” for what purpose, because of what hast Thou done this? What hast Thou done? “Thou hast repelled us unto the end.” What is, “unto the end”? Perchance even unto the end of the world. Hast Thou repelled us unto Christ, who is the End to every one believing?[Romans 10:4] For, “Wherefore hast Thou repelled us, O God, unto the end?” “Thy spirit hath been wroth at the sheep of Thy flock.” Wherefore wast Thou wroth at the sheep of Thy flock, but because to things earthly we were cleaving, and the Shepherd we knew not?
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 344, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIV (HTML)
CCEL Footnote 3333 (In-Text, Margin)
5. “Lift up Thine hand upon their pride at the end” (ver. 3). As Thou didst repel us at the end, so “lift up Thine hand upon the pride of them at the end.” The pride of whom? Of those by whom Jerusalem was overthrown. But by whom was it, but by the kings of the Gentiles? Well was the hand of Him lifted up upon the pride of them at the end: for they too have now known Christ. “For the end of the Law is Christ for righteousness to every one believing.”[Romans 10:4] How well doth he wish for them! As if angry he is speaking, and he is seeming to speak evil: and O that there would come to pass the evil which he speaketh: nay now in the name of Christ that it is coming to pass let us rejoice. Now they holding the sceptre are being made ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 368, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3550 (In-Text, Margin)
... telling forth the praises of the Lord.” The Lord is praised, in order that He may be loved. For what object can be loved more to our health? “And He hath raised up a testimony in Jacob, and hath set a law in Jacob” (ver. 5). This is the beginning whereof hath been spoken above, “I will declare propositions from the beginning.” So then the beginning is the Old Testament, the end is the New. For fear doth prevail in the law. “But the end of the law is Christ for righteousness to every one believing;”[Romans 10:4] at whose bestowing “love is shed abroad in our hearts through the Holy Spirit, which hath been given to us:” and love made perfect doth cast out fear, inasmuch as now without the Law the righteousness of God hath been made manifest. But inasmuch as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 386, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXX (HTML)
CCEL Footnote 3742 (In-Text, Margin)
... demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and of our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth appear, enlightened and converted, by whose name ye know the synagogue to be signified. Lastly, the title of the Psalm is: “For the end in behalf of them that shall be changed;” that is, for the better. For Christ, the end of the Law,[Romans 10:4] hath come on purpose that He should change men for the better. And he addeth, “a testimony to Asaph himself.” A good testimony of truth. Lastly, this testimony doth confess both Christ and the vineyard; that is, Head and Body, King and people, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 405, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXV (HTML)
CCEL Footnote 3916 (In-Text, Margin)
1. …Its title is, “A Psalm for the end, to the sons of Core.” Let us understand no other end than that of which the Apostle speaks: for, “Christ is the end of the law.”[Romans 10:4] Therefore when at the head of the title of the Psalm he placed the words, “for the end,” he directed our heart to Christ. If we fix our gaze on Him, we shall not stray: for He is Himself the Truth unto which we are eager to arrive, and He Himself the Way by which we run.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 475, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVII (HTML)
CCEL Footnote 4455 (In-Text, Margin)
... which wavered with unstable motion; let that rest upon Him, which before was waving to and fro in uncertainty. Whatever doubt a man hath in his mind when he heareth the Scriptures of God, let him not depart from Christ; when Christ hath been revealed to him in the words, let him then be assured that he hath understood; but before he arriveth at the understanding of Christ, let him not presume that he hath understood. “For Christ is the end of the law for righteousness to every one that believeth.”[Romans 10:4] What doth this mean, and how are these words understood in Christ, “When his land was restored”?…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 576, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5270 (In-Text, Margin)
... according to knowledge,” etc. But the Psalmist, who understandeth the commandment of God above these his enemies, wishes to be found with the Apostle, “not having” his “own righteousness, which is of the law, but that which is of the faith of Christ, which is of God;” not that the Law which his enemies read is not of God, but because they do not understand it, like him who understandeth it above his enemies, by clinging to the Stone upon which they stumbled. For “Christ is the end of the law,” etc.,[Romans 10:4] “that they may be justified freely through His grace;” not like those who imagine that they obey the law of their own strength, and are therefore, though by God’s law, yet still endeavouring to set up their own righteousness; but as the son of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 641, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXL (HTML)
CCEL Footnote 5746 (In-Text, Margin)
3. “To the end, a Psalm to David himself.” No other end mayest thou look to, than is laid down for thee by the Apostle himself. For “Christ is the end.”[Romans 10:4] …He was of the seed of David, not after His Godhead, whereby He is the Creator of David, but after the flesh; therefore He deigned to be called David in prophecy: look to this “end,” for the Psalm is chanted “to David Himself;” hear the voice of His Body; be in His Body. Let the voice which thou hast heard be thine, and pray, and say what followeth.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 543, footnote 7 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... drink.’ At that time, Moses proclaimed the beginning of the feast, saying, ‘This month is the beginning of months to you.’ But the Lord, Who came down in the end of the ages, proclaimed a different day, not as though He would abolish the law, far from it, but that He should establish the law, and be the end of the law. ‘For Christ is the end of the law to every one that believeth in righteousness;’ as the blessed Paul saith, ‘Do we make void the law by faith? far from it: we rather establish the law[Romans 10:4].’ Now these things astonished even the officers who were sent by the Jews, so that wondering they said to the Pharisees, ‘No man ever thus spake.’ What was it then that astonished those officers, or what was it which so affected the men as to make ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 160, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IX (HTML)
... questioner styled Him, beside calling Him good. He said, Good Master, what good thing shall I do? adding to the title of “good” that of master. If Christ then did not chide because He was called good, it must have been because He was called “good Master.” Further the manner of His reproof shews that it was the disbelief of the questioner, rather than the name of master, or of good, which He resented. A youth, who provides himself upon the observance of the law, but did not know the end of the law[Romans 10:4], which is Christ, who thought himself justified by works, without perceiving that Christ came to the lost sheep of the house of Israel, and to those who believe that the law cannot save through the faith of justification, questioned the Lord ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 211, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XI (HTML)
28. Christ is the end of the law[Romans 10:4]; but, tell me, is He come to destroy it or to fulfil it? And if Christ, the end of the law, does not destroy it, but fulfils it (as He says, I am come not to destroy the law but fulfil it), is not the end of the law, so far from being its dissolution, the very opposite, namely its final perfection? All things are advancing towards an end, but that end is a condition of rest in the perfection, which is the goal of their advance, and not their abolition. Further, all ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 29, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Bishops of Sicily. (HTML)
CCEL Footnote 192 (In-Text, Margin)
... class="sc">Lord who needed no remission of sin and sought not the remedy of being born again, desired to be baptized just as He desired to be circumcised, and to have a victim offered for His purification: that He, who had been “made of a woman,” as the Apostle says, might become also “under the law” which He had come, “not to destroy but to fulfil,” and by fulfilling to end, as the blessed Apostle proclaims, saying: “but Christ is the end of the law unto righteousness to every one that believeth[Romans 10:4].” But the sacrament of baptism He founded in His own person, because “in all things having the pre-eminence,” He taught that He Himself was the Beginning. And He ratified the power of re-birth on that occasion, when from His side flowed out the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 176, footnote 9 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XII.: preached on Wednesday. (HTML)
CCEL Footnote 1054 (In-Text, Margin)
... discipline; because, although the severity of the mystic Law is done away, yet the benefits of its voluntary observance have increased, as the evangelist John says, “Because the Law was given through Moses, but grace and truth came through Jesus Christ.” For all things that, according to the Law, went before, whether in the circumcision of the flesh, or in the multitude of victims, or in the keeping of the Sabbath, testified of Christ, and foretold the grace of Christ. And He is “the end of the Law[Romans 10:4],” not by annulling, but by fulfilling its meanings. For although He is at once the Author of the old and of the new, yet He changed the symbolic rites connected with the promises, because He accomplished the promises and put an end to the ...