PARALLEL HISTORY BIBLE - Matthew 23:22
CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39
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And that we ought to worship God alone, He thus persuaded us: “The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee.”1797
LXX- Greek Septuagint - Matthew 23:22 και 2532 ο 3588 ομοσας 3660 5660 εν 1722 τω 3588 ουρανω 3772 ομνυει 3660 5719 εν 1722 τω 3588 θρονω 2362 του 3588 θεου 2316 και 2532 εν 1722 τω 3588 καθημενω 2521 5740 επανω 1883 αυτου 846
Douay Rheims Bible And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.
King James Bible - Matthew 23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
World English Bible He who swears by heaven, swears by the throne of God, and by him who sits on it.
Early Church Father Links Anf-09 iv.iii.xl Pg 80
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 viii.ii.xvi Pg 5
Matt. v. 34; 27.
Anf-01 ix.vi.iii Pg 17 For these words are evidently spoken with reference to the Creator, as also Esaias says: “Heaven is my throne, the earth is my footstool.”3819
Matt. v. 34.
Anf-03 iv.iv.xi Pg 6)—is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises—frankincense, I mean, and all other foreign productions—used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols’ agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour’s behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In sooth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller.234
Matt. v. 34–37; Jas. v. 12.
234 [The aversion of the early Christian Fathers passim to the ceremonial use of incense finds one explanation here.] Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children,235
235 i.e., the demons, or idols, to whom incense is burned. to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon,236
236 i.e., from one possessed. let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding.237
237 i.e., The demon, in gratitude for the incense which the man daily feeds him with, ought to depart out of the possessed at his request. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence.
Anf-01 viii.ii.xxxvii Pg 3 And again, in another place, “Your new moons and your sabbaths My soul hateth; and the great day of the fast and of ceasing from labour I cannot away with; nor, if ye come to be seen of Me, will I hear you: your hands are full of blood; and if ye bring fine flour, incense, it is abomination unto Me: the fat of lambs and the blood of bulls I do not desire. For who hath required this at your hands? But loose every bond of wickedness, tear asunder the tight knots of violent contracts, cover the houseless and naked, deal thy bread to the hungry.”1843
Isa. lxvi. 1.
Anf-01 vi.ii.xvi Pg 4 Ye perceive that their hope is vain. Moreover, He again says, “Behold, they who have cast down this temple, even they shall build it up again.”1675
Isa. lxvi. 1.
Anf-01 viii.iv.xxii Pg 5
Isa. lxvi. 1.
Anf-01 ix.vi.iii Pg 18 And besides this Being there is no other God; otherwise He would not be termed by the Lord either “God” or “the great King;” for a Being who can be so described admits neither of any other being compared with nor set above Him. For he who has any superior over him, and is under the power of another, this being never can be called either “God” or “the great King.”
Isa. lxvi. 1.
Anf-02 v.ii.ix Pg 6.1
Anf-02 vi.ii.viii Pg 11.1
Anf-02 vi.iv.ii.ii Pg 6.1
Anf-02 vi.iv.v.xi Pg 22.1
Anf-02 vi.iv.v.xiv Pg 139.1
Anf-03 v.ix.xvi Pg 19 in whom is every place, but Himself is in no place; who is the utmost bound of the universe;—how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham’s tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as “the fourth” in the furnace of the Babylonian monarch (although He is there called the Son of man),—unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary’s womb, and set Him before Pilate’s judgment-seat, and bury Him in the sepulchre of Joseph. Hence, therefore, their error becomes manifest; for, being ignorant that the entire order of the divine administration has from the very first had its course through the agency of the Son, they believe that the Father Himself was actually seen, and held converse with men, and worked, and was athirst, and suffered hunger (in spite of the prophet who says: “The everlasting God, the Lord, the Creator of the ends of the earth, shall never thirst at all, nor be hungry;”7978
Isa. lxvi. 1.
Npnf-201 iv.viii.ii Pg 3
Treasury of Scriptural Knowledge, Chapter 23
VERSE (22) -
Mt 5:34 Ps 11:4 Isa 66:1 Ac 7:49 Re 4:2,3
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