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PARALLEL HISTORY BIBLE - Matthew 22:22
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, 40, 41, 42, 43, 44, 45, 46
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LXX- Greek Septuagint - Matthew 22:22 και 2532 ακουσαντες 191 5660 εθαυμασαν 2296 5656 και 2532 αφεντες 863 5631 αυτον 846 απηλθον 565 5627
Douay Rheims Bible And hearing this they wondered, and leaving him, went their ways.
King James Bible - Matthew 22:22 When they had heard these words, they marvelled, and left him, and went their way.
World English Bible When they heard it, they marveled, and left him, and went away.
Early Church Father Links Npnf-110 iii.LXVII Pg 31
World Wide Bible Resources
Matthew 22:22
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 v.viii.ii Pg 3
Matt. x. 16. For this purpose thou art composed of both flesh and spirit, that thou mayest deal tenderly1074 1074 Literally, “flatter.” with those [evils] that present themselves visibly before thee. And as respects those that are not seen,1075 1075 Some refer this to the mysteries of God and others to things yet future. pray that [God] would reveal them unto thee, in order that thou mayest be wanting in nothing, but mayest abound in every gift. The times call for thee, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both thou [and those under thy care] may attain to God. Be sober as an athlete of God: the prize set before thee is immortality and eternal life, of which thou art also persuaded. In all things may my soul be for thine,1076 1076 Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc. and my bonds also, which thou hast loved.
Anf-01 v.viii.ii Pg 9
Matt. x. 16. For this purpose thou art composed of both soul and body, art both fleshly and spiritual, that thou mayest correct those [evils] that present themselves visibly before thee; and as respects those that are not seen, mayest pray that these should be revealed to thee, so that thou mayest be wanting in nothing, but mayest abound in every gift. The times call upon thee to pray. For as the wind aids the pilot of a ship, and as havens are advantageous for safety to a tempest-tossed vessel, so is also prayer to thee, in order that thou mayest attain to God. Be sober as an athlete of God, whose will is immortality and eternal life; of which thou art also persuaded. In all things may my soul be for thine,1079 1079 Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc. and my bonds also, which thou hast loved.
Anf-02 vi.iii.i.v Pg 15.1
Anf-02 vi.iv.vii.xiii Pg 13.1
Anf-03 v.vi.ii Pg 4
Jer. xxiii. 15. But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,891 891
Anf-03 v.x.ix Pg 5
Matt. x. 16. Now when He adds, “But the brother will deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death,” He has clearly announced with reference to the others, (that they would be subjected to) this form of unrighteous conduct, which we do not find exemplified in the case of the apostles. For none of them had experience of a father or a brother as a betrayer, which very many of us have. Then He returns to the apostles: “And ye shall be hated of all men for my name’s sake.” How much more shall we, for whom there exists the necessity of being delivered up by parents too! Thus, by allotting this very betrayal, now to the apostles, now to all, He pours out the same destruction upon all the possessors of the name, on whom the name, along with the condition that it be an object of hatred, will rest. But he who will endure on to the end—this man will be saved. By enduring what but persecution,—betrayal,—death? For to endure to the end is nought else than to suffer the end. And therefore there immediately follow, “The disciple is not above his master, nor the servant above his own lord;” because, seeing the Master and Lord Himself was stedfast in suffering persecution, betrayal and death, much more will it be the duty of His servants and disciples to bear the same, that they may not seem as if superior to Him, or to have got an immunity from the assaults of unrighteousness, since this itself should be glory enough for them, to be conformed to the sufferings of their Lord and Master; and, preparing them for the endurance of these, He reminds them that they must not fear such persons as kill the body only, but are not able to destroy the soul, but that they must dedicate fear to Him rather who has such power that He can kill both body and soul, and destroy them in hell. Who, pray, are these slayers of the body only, but the governors and kings aforesaid—men, I ween? Who is the ruler of the soul also, but God only? Who is this but the threatener of fires hereafter, He without whose will not even one of two sparrows falls to the ground; that is, not even one of the two substances of man, flesh or spirit, because the number of our hairs also has been recorded before Him? Fear ye not, therefore. When He adds, “Ye are of more value than many sparrows,” He makes promise that we shall not in vain—that is, not without profit—fall to the ground if we choose to be killed by men rather than by God. “Whosoever therefore will confess in me before men, in him will I confess also before my Father who is in heaven;8273 8273 The words in the Greek, though correctly rendered in our authorized version, are, when translated literally, what Tertullian represents them to be.—Tr. and whosoever shall deny me before men, him will I deny also before my Father who is in heaven.” Clear, as I think, are the terms used in announcing, and the way to explain, the confession as well as the denial, although the mode of putting them is different. He who confesses himself a Christian, beareth witness that he is Christ’s; he who is Christ’s must be in Christ. If he is in Christ, he certainly confesses in Christ, when he confesses himself a Christian. For he cannot be this without being in Christ. Besides, by confessing in Christ he confesses Christ too: since, by virtue of being a Christian, he is in Christ, while Christ Himself also is in him. For if you have made mention of day, you have also held out to view the element of light which gives us day, although you may not have made mention of light. Thus, albeit He has not expressly said, “He who will confess me,” (yet) the conduct involved in daily confession is not different from what is meant in our Lord’s declaration. For he who confesses himself to be what he is, that is, a Christian, confesses that likewise by which he is it, that is, Christ. Therefore he who has denied that he is a Christian, has denied in Christ, by denying that he is in Christ while he denies that he is a Christian; and, on the other hand, by denying that Christ is in him, while He denies that he is in Christ, he will deny Christ too. Thus both he who will deny in Christ, will deny Christ, and he who will confess in Christ will confess Christ. It would have been enough, therefore, though our Lord had made an announcement about confessing merely. For, from His mode of presenting confession, it might be decided beforehand with reference to its opposite too—denial, that is—that denial is repaid by the Lord with denial, just as confession is with confession. And therefore, since in the mould in which the confession has been cast the state of (the case with reference to) denial also may be perceived, it is evident that to another manner of denial belongs what the Lord has announced concerning it, in terms different from those in which He speaks of confession, when He says, “Who will deny me,” not “Who will deny in me.” For He had foreseen that this form of violence also would, for the most part, immediately follow when any one had been forced to renounce the Christian name,—that he who had denied that he was a Christian would be compelled to deny Christ Himself too by blaspheming Him. As not long ago, alas, we shuddered at the struggle waged in this way by some with their entire faith, which had had favourable omens. Therefore it will be to no purpose to say, “Though I shall deny that I am a Christian, I shall not be denied by Christ, for I have not denied Himself.” For even so much will be inferred from that denial, by which, seeing he denies Christ in him by denying that he is a Christian, he has denied Christ Himself also. But there is more, because He threatens likewise shame with shame (in return): “Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father who is in heaven.” For He was aware that denial is produced even most of all by shame, that the state of the mind appears in the forehead, and that the wound of shame precedes that in the body.
Anf-03 vi.iii.viii Pg 13
Matt. x. 16. Tertullian has rendered ἀκέραιοι (unmixed) by “simplices,” i.e. without fold. Even this is not without the supporting evidence8609 8609 Argumento. of a preceding figure. For just as, after the waters of the deluge, by which the old iniquity was purged—after the baptism, so to say, of the world—a dove was the herald which announced to the earth the assuagement8610 8610 Pacem. of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace;8611 8611 Paci. so by the self-same law8612 8612 Dispositione. of heavenly effect, to earth—that is, to our flesh8613 8613 See de Orat. iv. ad init. —as it emerges from the font,8614 8614 Lavacro. after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark.8615 8615 Compare de Idol. xxiv. ad fin. But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins:8616 8616
Anf-02 vi.iv.v.iii Pg 23.1
Anf-02 vi.iii.iii.xii Pg 37.3
Anf-03 iv.iv.xv Pg 5
Matt. xxii. 21; Mark xii. 17; Luke xx. 25. It is enough that He set in apposition thereto, “and to God the things which are God’s.” What things, then, are Cæsar’s? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to Cæsar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Cæsar’s, said, “Render to Cæsar what are Cæsar’s, and what are God’s to God;” that is, the image of Cæsar, which is on the coin, to Cæsar, and the image of God, which is on man,279 279
Anf-03 v.iv.v.xxxviii Pg 12
Luke xx. 25. What will be “the things which are God’s?” Such things as are like Cæsar’s denarius—that is to say, His image and similitude. That, therefore, which he commands to be “rendered unto God,” the Creator, is man, who has been stamped with His image, likeness, name, and substance.4991 4991 Materia. Let Marcion’s god look after his own mint.4992 4992 Monetam. Christ bids the denarius of man’s imprint to be rendered to His Cæsar, (His Cæsar I say,) not the Cæsar of a strange god.4993 4993 Non alieno. The truth, however, must be confessed, this god has not a denarius to call his own! In every question the just and proper rule is, that the meaning of the answer ought to be adapted to the proposed inquiry. But it is nothing short of madness to return an answer altogether different from the question submitted to you. God forbid, then, that we should expect from Christ4994 4994 Quo magis absit a Christo. conduct which would be unfit even to an ordinary man! The Sadducees, who said there was no resurrection, in a discussion on that subject, had proposed to the Lord a case of law touching a certain woman, who, in accordance with the legal prescription, had been married to seven brothers who had died one after the other. The question therefore was, to which husband must she be reckoned to belong in the resurrection?4995 4995
Edersheim Bible History Lifetimes x.iii Pg 1.4, Lifetimes x.iii Pg 31.1
Treasury of Scriptural Knowledge, Chapter 22VERSE (22) - :33,46; 10:16 Pr 26:4,5 Lu 20:25,26; 21:15 Ac 6:10 Col 4:6
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