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    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, 40, 41, 42, 43, 44, 45, 46, 47, 48




    LXX- Greek Septuagint - Matthew 5:28

    εγω 1473 δε 1161 λεγω 3004 5719 υμιν 5213 οτι 3754 πας 3956 ο 3588 βλεπων 991 5723 γυναικα 1135 προς 4314 το 3588 επιθυμησαι 1937 5658 αυτης 846 ηδη 2235 εμοιχευσεν 3431 5656 αυτην 846 εν 1722 τη 3588 καρδια 2588 αυτου 846

    Douay Rheims Bible

    But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his

    King James Bible - Matthew 5:28

    But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his

    World English Bible

    but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his

    Early Church Father Links

    Anf-01 Pg 3, Anf-01 Pg 27, Anf-01 viii.ii.xv Pg 3, Anf-02 vi.iv.iii Pg 145.1, Anf-02 ii.ii.i Pg 10.2, Anf-02 ii.iii.iv Pg 2.1, Anf-02 iv.ii.iii.xiii Pg 3.1, Anf-02 v.ii.xxxii Pg 2.1, Anf-02 v.ii.xxxii Pg 5.1, Anf-02 vi.ii.x Pg 42.1, Anf-02 vi.iii.iii.v Pg 7.1, Anf-02 vi.iv.ii.xi Pg 6.1, Anf-02 vi.iv.ii.xiv Pg 4.1, Anf-02 vi.iv.ii.xv Pg 14.1, Anf-02 vi.iv.iii Pg 12.1, Anf-02 vi.iv.iii Pg 205.1, Anf-02 vi.iv.iv.xvii Pg 15.1, Anf-02 vi.iv.vii.xiii Pg 11.1, Anf-03 vi.ii.iii Pg 9, Anf-03 iv.iv.ii Pg 3, Anf-03 iv.iv.xxiii Pg 6, Anf-03 iv.xi.lviii Pg 8, Anf-03 iv.xi.xl Pg 7, Anf-03 iv.xi.xv Pg 12, Anf-03 v.viii.xv Pg 4, Anf-04 Pg 16, Anf-04 iii.iii.ii.ii Pg 7, Anf-04 Pg 4, Anf-04 vi.v.iv.ii Pg 29, Anf-04 vi.v.iv.iii Pg 32, Anf-04 vi.v.v.i Pg 122, Anf-07 ix.ii.i Pg 8, Anf-08 vii.xxviii.iii Pg 30, Anf-08 vi.iii.ix.xxxvii Pg 4, Anf-09 iv.iii.viii Pg 111, Npnf-102 iv.XIV.10 Pg 3, Npnf-103 iv.i.xiv.xii Pg 7, Npnf-103 iv.i.xiv.xii Pg 7, Npnf-104 iv.ix.xxi Pg 64, Npnf-106 Pg 18, Npnf-106 vii.ix Pg 37, Npnf-106 vii.l Pg 24, Npnf-109 ix.iii Pg 37, Npnf-109 x.iii Pg 44, Npnf-109 xix.xvii Pg 35, Npnf-110 iii.XVII Pg 0, Npnf-110 iii.XVII Pg 2, Npnf-110 iii.VII Pg 76, Npnf-110 iii.LVIII Pg 35, Npnf-110 iii.LXXXII Pg 66, Npnf-111 vii.xiv Pg 60, Npnf-111 vii.xxvii Pg 32, Npnf-112 iv.viii Pg 60, Npnf-112 iv.xliii Pg 48, Npnf-204 xxv.iii.iii.ix Pg 65, Npnf-205 ix.ii.ii.xxii Pg 4, Npnf-206 v.XXII Pg 56, Npnf-206 v.LXXVI Pg 17, Npnf-206 v.CXXV Pg 40, Npnf-206 vi.ix.I_1 Pg 238, Npnf-207 ii.xvii Pg 26, Npnf-207 ii.x Pg 208, Npnf-208 ix.xlvii Pg 8, Npnf-210 iv.i.ii.l Pg 31, Npnf-210 Pg 8, Npnf-210 iv.viii.xiv Pg 6, Npnf-211 ii.v.ii.xi Pg 6, Npnf-211 iv.iii.vii.xxii Pg 3, Npnf-211 Pg 5, Npnf-213 iii.v.iv Pg 46

    World Wide Bible Resources

    Matthew 5:28

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 Pg 3
    Matt. v. 27, 28.

    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.”3950


    Anf-01 Pg 27
    Matt. v. 28.

    and, “he that is angry with his brother without a cause, shall be in danger of the judgment.”4005


    Anf-01 viii.ii.xv Pg 3
    Matt. v. 28, 29; 32.

    And, “There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven’s sake; but all cannot receive this saying.”1787


    Anf-02 vi.iv.iii Pg 145.1

    Anf-02 ii.ii.i Pg 10.2

    Anf-02 ii.iii.iv Pg 2.1

    Anf-02 iv.ii.iii.xiii Pg 3.1

    Anf-02 v.ii.xxxii Pg 2.1

    Anf-02 v.ii.xxxii Pg 5.1

    Anf-02 vi.ii.x Pg 42.1

    Anf-02 vi.iii.iii.v Pg 7.1

    Anf-02 vi.iv.ii.xi Pg 6.1

    Anf-02 vi.iv.ii.xiv Pg 4.1

    Anf-02 vi.iv.ii.xv Pg 14.1

    Anf-02 vi.iv.iii Pg 12.1

    Anf-02 vi.iv.iii Pg 205.1

    Anf-02 vi.iv.iv.xvii Pg 15.1

    Anf-02 vi.iv.vii.xiii Pg 11.1

    Anf-03 vi.ii.iii Pg 9
    Matt. v. 27, 28; comp. de Idol. ii.

    Accordingly it is dangerous enough for the mind to set before itself what it is forbidden to perform, and rashly through the will to perfect its execution. And since the power of this will is such that, even without fully sating its self-gratification, it stands for a deed; as a deed, therefore, it shall be punished. It is utterly vain to say, “I willed, but yet I did not.” Rather you ought to carry the thing through, because you will; or else not to will, because you do not carry it through.  But, by the confession of your consciousness, you pronounce your own condemnation. For if you eagerly desired a good thing, you would have been anxious to carry it through; in like manner, as you do not carry an evil thing through, you ought not to have eagerly desired it. Wherever you take your stand, you are fast bound by guilt; because you have either willed evil, or else have not fulfilled good.

    Anf-03 iv.iv.ii Pg 3
    The account now returns to the illustration of the statement made in the first sentence.

    who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,”424


    Anf-03 iv.iv.xxiii Pg 6
    See Matt. v. 28.

    You therefore have given a guarantee; which clearly has “ascended into your heart,” which you can neither contend you were ignorant of nor unwilling; for when you gave the guarantee, you knew that you did it; when you knew, of course you were willing: you did it as well in act as in thought; nor can you by the lighter charge exclude the heavier,338

    338 Oehler understands “the lighter crime” or “charge” to be “swearing;” the “heavier,” to be “denying the Lord Christ.”

    so as to say that it is clearly rendered false, by giving a guarantee for what you do not actually perform. “Yet I have not denied, because I have not sworn.” But you have sworn, since, even if you had done no such thing, you would still be said to swear, if you have even consented to so doing. Silence of voice is an unavailing plea in a case of writing; and muteness of sound in a case of letters. For Zacharias, when punished with a temporary privation of voice, holds colloquy with his mind, and, passing by his bootless tongue, with the help of his hands dictates from his heart, and without his mouth pronounces the name of his son.339


    Anf-03 iv.xi.lviii Pg 8
    Matt. v. 28.

    Therefore, even for this cause it is most fitting that the soul, without at all waiting for the flesh, should be punished for what it has done without the partnership of the flesh. So, on the same principle, in return for the pious and kindly thoughts in which it shared not the help of the flesh, shall it without the flesh receive its consolation.  Nay more,1840

    1840 Quid nunc si.

    even in matters done through the flesh the soul is the first to conceive them, the first to arrange them, the first to authorize them, the first to precipitate them into acts. And even if it is sometimes unwilling to act, it is still the first to treat the object which it means to effect by help of the body.  In no case, indeed, can an accomplished fact be prior to the mental conception1841

    1841 Conscientia.

    thereof. It is therefore quite in keeping with this order of things, that that part of our nature should be the first to have the recompense and reward to which they are due on account of its priority. In short, inasmuch as we understand “the prison” pointed out in the Gospel to be Hades,1842


    Anf-03 iv.xi.xl Pg 7
    Matt. v. 28.

    But what has the flesh alone, without the soul, ever done in operations of virtue, righteousness, endurance, or chastity? What absurdity, however, it is to attribute sin and crime to that substance to which you do not assign any good actions or character of its own!  Now the party which aids in the commission of a crime is brought to trial, only in such a way that the principal offender who actually committed the crime may bear the weight of the penalty, although the abettor too does not escape indictment. Greater is the odium which falls on the principal, when his officials are punished through his fault. He is beaten with more stripes who instigates and orders the crime, whilst at the same time he who obeys such an evil command is not acquitted.

    Anf-03 iv.xi.xv Pg 12
    Matt. v. 28.

    —then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part1593

    1593 In eo thesauro.

    of our body to which God especially looks:  so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion,1594

    1594 Not Suidas’ philosopher of that name, but a renowned physician mentioned by Galen and Pliny (Oehler).

    that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure1595

    1595 Lorica.

    of the breast, according to Epicurus:  but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths;1596

    1596 The Egyptian hierophants.

    in accordance, too, with that verse of Orpheus or Empedocles:

    Anf-03 v.viii.xv Pg 4
    Matt. v. 28.

    So that even the thought, without operation and without effect, is an act of the flesh.  But if you allow that the faculty which rules the senses, and which they call Hegemonikon,7373

    7373 The leading power.

    has its sanctuary in the brain, or in the interval between the eyebrows, or wheresoever the philosophers are pleased to locate it, the flesh will still be the thinking place of the soul. The soul is never without the flesh, as long as it is in the flesh. There is nothing which the flesh does not transact in company with the soul, when without it it does not exist. Consider carefully, too, whether the thoughts are not administered by the flesh, since it is through the flesh that they are distinguished and known externally. Let the soul only meditate some design, the face gives the indication—the face being the mirror of all our intentions.  They may deny all combination in acts, but they cannot gainsay their co-operation in thoughts. Still they enumerate the sins of the flesh; surely, then, for its sinful conduct it must be consigned to punishment. But we, moreover, allege against them the virtues of the flesh; surely also for its virtuous conduct it deserves a future reward. Again, as it is the soul which acts and impels us in all we do, so it is the function of the flesh to render obedience. Now we are not permitted to suppose that God is either unjust or idle.  Unjust, (however He would be,) were He to exclude from reward the flesh which is associated in good works; and idle, were He to exempt it from punishment, when it has been an accomplice in evil deeds: whereas human judgment is deemed to be the more perfect, when it discovers the agents in every deed, and neither spares the guilty nor grudges the virtuous their full share of either punishment or praise with the principals who employed their services.

    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(28) - 

    :22,39; 7:28,29


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