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  • PARALLEL HISTORY BIBLE - Matthew 7:29


    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     
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    LXX- Greek Septuagint - Matthew 7:29

    ην 2258 5713 γαρ 1063 διδασκων 1321 5723 αυτους 846 ως 5613 εξουσιαν 1849 εχων 2192 5723 και 2532 ουχ 3756 ως 5613 οι 3588 γραμματεις 1122

    Douay Rheims Bible

    For he was
    teaching them as one having power, and not as the scribes and Pharisees.

    King James Bible - Matthew 7:29

    For he taught them as one having authority, and not as the scribes.

    World English Bible

    for he taught them with authority, and not like the scribes.

    Early Church Father Links

    Anf-09 iv.iii.xi Pg 4, Npnf-106 vi.v.xviii Pg 11, Npnf-108 ii.XII Pg 18, Npnf-108 ii.XII Pg 25, Npnf-110 iii.XVII Pg 14, Npnf-110 iii.XXVI Pg 24, Npnf-114 iv.xliv Pg 16, Npnf-114 iv.xiv Pg 23, Npnf-114 v.xiv Pg 23, Npnf-114 v.xliv Pg 16, Npnf-211 iv.vii.viii.xix Pg 9

    World Wide Bible Resources


    Matthew 7:29

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

    Anf-01 viii.iv.cv Pg 7
    Matt. v. 20.



    Anf-01 ix.vi.xiv Pg 6
    Matt. v. 20.

    For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command—namely, not only to abstain from things forbidden by the law, but even from longing after them—is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it.


    Anf-02 vi.iv.iii Pg 46.1


    Anf-02 vi.iv.vi.xv Pg 4.1


    Anf-02 vi.iv.vi.xviii Pg 10.1


    Anf-03 iv.iv.ii Pg 7
    Matt. v. 20.

    unless we shall have seen through the abundance of that adversary quality, that is, of unrighteousness? But if the head of unrighteousness is idolatry, the first point is, that we be fore-fortified against the abundance of idolatry, while we recognise it not only in its palpable manifestations.


    Anf-01 ix.vi.xiv 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

    3950


    Anf-01 ix.vi.xvii Pg 27
    Matt. v. 28.

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

    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

    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

    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

    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

    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.


    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

    1787


    Anf-02 ii.iii.iv Pg 4.1


    Anf-02 iv.ii.iii.xiii Pg 4.1


    Anf-02 vi.iv.ii.xxiii Pg 26.1


    Anf-03 v.iv.v.xxxiv Pg 26
    Matt. v. 32.

    He also is deemed equally guilty of adultery, who marries a woman put away by her husband.  The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife.4827

    4827


    Anf-01 iv.ii.xii Pg 8
    Matt. v. 44.

    and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.


    Anf-01 viii.ii.xv Pg 7
    Matt. v. 46; 44; Luke vi. 28.

    And that we should communicate to the needy, and do nothing for glory, He said, “Give to him that asketh, and from him that would borrow turn not away; for if ye lend to them of whom ye hope to receive, what new thing do ye? even the publicans do this. Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where robbers break through; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt.”1791

    1791


    Anf-01 ix.iv.xix Pg 31
    Matt. v. 44.

    Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two [Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult.


    Anf-02 vi.iii.i.viii Pg 33.1


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


    Anf-02 vi.iv.vii.xiv Pg 7.1


    Anf-02 v.ii.xi Pg 2.2


    Anf-02 vi.iv.iv.xiii Pg 2.1


    Anf-03 iv.iii.xxxi Pg 3
    Matt. v. 44.

    Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, “Pray for kings, and rulers, and powers, that all may be peace with you.”121

    121


    Anf-03 iv.iv.xxi Pg 4
    Called before (chap. xii.) Asiarch.

    Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen.


    Anf-03 vi.iv.iii Pg 12
    Matt. v. 44.

    And therefore with suspended utterance, not saying, “Hallowed be it in us,” we say,—“in all.”


    Anf-03 vi.vii.vi Pg 11
    Matt. v. 44, 45.

    Do you see whom patience gains for us as a Father? In this principal precept the universal discipline of patience is succinctly comprised, since evil-doing is not conceded even when it is deserved.


    Anf-01 ix.ii.xxi Pg 7
    Matt. xxi. 23.

    but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, “I have often desired to hear one of these words, and I had no one who could utter it,”2916

    2916 Taken from some apocryphal writing.

    they maintain, that by this expression “one” He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, “If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee,”2917

    2917


    Anf-03 vi.iii.iii Pg 3
    Compare the Jewsquestion, Matt. xxi. 23.

    This8552

    8552 Its authority.

    however, is found in abundance, and that from the very beginning. For water is one of those things which, before all the furnishing of the world, were quiescent with God in a yet unshapen8553

    8553 Impolita.

    state. “In the first beginning,” saith Scripture, “God made the heaven and the earth. But the earth was invisible, and unorganized,8554

    8554 Incomposita.

    and darkness was over the abyss; and the Spirit of the Lord was hovering8555

    8555 Ferebatur.

    over the waters.”8556

    8556


    Anf-03 vi.iii.x Pg 10
    Matt. iii. 7–12; xxi. 23, 31, 32.

    But if repentance is a thing human, its baptism must necessarily be of the same nature:  else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.8643

    8643


    Anf-03 v.iv.iii.xxvii Pg 21
    This doctrine of theology is more fully expressed by our author in a fine passage in his Treatise against Praxeas, xvi. (Oehler, vol. ii. p. 674), of which the translator gave this version in Bp. Bull’s Def. Nic. Creed, vol. i. p. 18: “The Son hath executed judgment from the beginning, throwing down the haughty tower, and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrha fire and brimstone ‘the Lord from the Lord.’  For he it was who at all times came down to hold converse with men, from Adam on to the patriarchs and the prophets, in vision, in dream, in mirror, in dark saying; ever from the beginning laying the foundation of the course (of His dispensations), which He meant to follow out unto the end. Thus was He ever learning (practising or rehearsing); and the God who conversed with men upon earth could be no other than the Word, which was to be made flesh.  But He was thus learning (or rehearsing, ediscebat) in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done.” The original thus opens: “Filius itaque est qui ab initio judicavit.” This the author connects with John iii. 35, Matt. xxviii. 18, John v. 22. The “judgment” is dispensational from the first to the last.  Every judicial function of God’s providence from Eden to the judgment day is administered by the Son of God. This office of judge has been largely dealt with in its general view by Tertullian, in this book ii. against Marcion (see chap. xi.–xvii.).

    It is He who descends, He who interrogates, He who demands, He who swears.  With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: “No man knoweth the Father, save the Son.”3063

    3063


    Anf-03 v.ix.xvi Pg 5
    Matt. xxviii. 18.

    “The Father judgeth no man, but hath committed all judgment to the Son”7964

    7964


    Anf-02 vi.iii.i.vii Pg 36.1


    Anf-03 v.iv.v.xxii Pg 40
    Deut. xviii. 19.

    So also Isaiah: “Who is there among you that feareth God? Let him hear the voice of His Son.”4357

    4357


    Anf-01 viii.iv.cii Pg 4
    Isa. l. 4.

    Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. <index subject1="Christ Jesus" subject2="the Son of God" title="250" id="viii.iv.cii-p4.2"/>For if the Son of God evidently states that He can be saved, [neither]2340

    2340 Not found in mss.

    because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


    Anf-02 vi.iv.vi.xv Pg 10.1


    Anf-03 v.iv.v.xxxix Pg 22
    Isa. l. 4.

    except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

    5035


    Anf-03 v.iv.v.xxxix Pg 57
    Isa. l. 4.

    Now if this is to destroy the prophets,5069

    5069 Literally, “the prophecies.”

    what will it be to fulfil them?


    Anf-03 v.iv.v.xlii Pg 16
    Isa. l. 4 (Sept.).

    —even that “tongue which clove to His jaws,” as the Psalm5135

    5135


    Anf-03 v.ix.xxii Pg 14
    Isa. l. 4.

    In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

    8052


    Anf-03 v.ix.xxiii Pg 20
    Isa. l. 4.

    the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

    8088


    Edersheim Bible History

    Lifetimes ix.iv Pg 52.1, Sketches xix Pg 25.2


    Treasury of Scriptural Knowledge, Chapter 7

    VERSE 	(29) - 

    Mt 5:20,28,32,44; 21:23-27; 28:18 De 18:18,19 Ec 8:4 Isa 50:4


    PARALLEL VERSE BIBLE

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