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PARALLEL HISTORY BIBLE - Matthew 3:5
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LXX- Greek Septuagint - Matthew 3:5 τοτε 5119 εξεπορευετο 1607 5711 προς 4314 αυτον 846 ιεροσολυμα 2414 και 2532 πασα 3956 η 3588 ιουδαια 2449 και 2532 πασα 3956 η 3588 περιχωρος 4066 του 3588 ιορδανου 2446
Douay Rheims Bible Then went out to him Jerusalem and all Judea, and all the country about Jordan:
King James Bible - Matthew 3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,
World English Bible Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him.
Early Church Father Links Anf-09 iv.iii.iv Pg 21, Npnf-110 iii.X Pg 67, Npnf-114 iv.xxxi Pg 10, Npnf-114 v.xxxi Pg 10, Npnf-207 ii.vii Pg 45, Npnf-207 iii.xxvi Pg 258
World Wide Bible Resources
Matthew 3:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xviii Pg 21
Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.] and return back again of course to the Lord, as to its all-embracing original.4156 4156 Ut in massalem suam summam. Therefore John, being now an ordinary person, and only one of the many,4157 4157 Unus jam de turba. was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158 4158 Eundem. Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159 4159 Etiam prophetes. Whatever doubt he felt was evidently rather4160 4160 Facilius. entertained about Him4161 4161 Jesus. whom he knew indeed to exist but knew not whether He were the very Christ. With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162 4162
Anf-01 ix.vi.xxxviii Pg 27
Matt. xi. 12. that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, “Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway.”4414 4414
Anf-01 viii.iv.li Pg 4
Matt. xi. 12–15.
Anf-02 vi.iv.v.iii Pg 7.1
Anf-02 vi.v Pg 50.1
Anf-03 vi.iv.xxix Pg 13
[A reference to Jacob’s wrestling. Also, probably, to Matt. xi. 12.] God. But Christ has willed that it be operative for no evil: He had conferred on it all its virtue in the cause of good. And so it knows nothing save how to recall the souls of the departed from the very path of death, to transform the weak, to restore the sick, to purge the possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it washes away faults, repels temptations, extinguishes persecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makes robbers stand aghast, nourishes the poor, governs the rich, upraises the fallen, arrests the falling, confirms the standing. Prayer is the wall of faith: her arms and missiles8956 8956 Or, “her armour defensive and offensive.” against the foe who keeps watch over us on all sides. And, so never walk we unarmed. By day, be we mindful of Station; by night, of vigil. Under the arms of prayer guard we the standard of our General; await we in prayer the angel’s trump.8957 8957
Npnf-201 iv.viii.xii Pg 10
Anf-02 vi.iii.i.ix Pg 37.2
Anf-02 vi.ii.i Pg 12.2
Anf-01 ix.vi.v Pg 6
Luke xvi. 16. And therefore Jerusalem, taking its commencement from David,3837 3837
Anf-02 vi.iv.v.viii Pg 34.2
Anf-03 iv.ix.viii Pg 40
Or rather, our Lord Himself. See Matt. xi. 13; Luke xvi. 16. write, “The law and the prophets (were) until John” the Baptist. For, on Christ’s being baptized, that is, on His sanctifying the waters in His own baptism,1241 1241 Comp. the very obscure passage in de Pu. c. vi., towards the end, on which this expression appears to cast some light. all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent “seals visions and prophecy.”
Anf-03 iv.ix.xiii Pg 60
Matt. xi. 13; Luke xvi. 16. and the fishpool of Bethsaida1437 1437
Anf-03 v.iv.v.xxxiii Pg 27
Luke xvi. 16. Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began—without, however, supposing that it was by the power of another god that there came about a cessation4797 4797 Sedatio: literally, “a setting to rest,” ἠρέμησις. of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself. For although, as we have shown, the Creator foretold that the old state of things would pass away and a new state would succeed, yet, inasmuch as John is shown to be both the forerunner and the preparer of the ways of that Lord who was to introduce the gospel and publish the kingdom of God, it follows from the very fact that John has come, that Christ must be that very Being who was to follow His harbinger John. So that, if the old course has ceased and the new has begun, with John intervening between them, there will be nothing wonderful in it, because it happens according to the purpose of the Creator; so that you may get a better proof for the kingdom of God from any quarter, however anomalous,4798 4798 Ut undeunde magis probetur…regnum Dei. than from the conceit that the law and the prophets ended in John, and a new state of things began after him. “More easily, therefore, may heaven and earth pass away—as also the law and the prophets—than that one tittle of the Lord’s words should fail.”4799 4799
Anf-03 v.iv.vi.ii Pg 6
Luke xvi. 16. —thus making the Baptist the limit between the two dispensations of the old things then terminating—and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate “the old things” and confirm “the new,” and yet promote thereby the faith of no other god than the Creator, at whose instance5240 5240 Apud quem. it was foretold that the ancient things should pass away. Therefore both the abrogation of the law and the establishment of the gospel help my argument even in this epistle, wherein they both have reference to the fond assumption of the Galatians, which led them to suppose that faith in Christ (the Creator’s Christ, of course) was obligatory, but without annulling the law, because it still appeared to them a thing incredible that the law should be set aside by its own author. Again,5241 5241 Porro. if they had at all heard of any other god from the apostle, would they not have concluded at once, of themselves, that they must give up the law of that God whom they had left, in order to follow another? For what man would be long in learning, that he ought to pursue a new discipline, after he had taken up with a new god? Since, however,5242 5242 Immo quia. the same God was declared in the gospel which had always been so well known in the law, the only change being in the dispensation,5243 5243 Disciplina. the sole point of the question to be discussed was, whether the law of the Creator ought by the gospel to be excluded in the Christ of the Creator? Take away this point, and the controversy falls to the ground. Now, since they would all know of themselves,5244 5244 Ultro. on the withdrawal of this point, that they must of course renounce all submission to the Creator by reason of their faith in another god, there could have been no call for the apostle to teach them so earnestly that which their own belief must have spontaneously suggested to them. Therefore the entire purport of this epistle is simply to show us that the supersession5245 5245 Discessionem. of the law comes from the appointment of the Creator—a point, which we shall still have to keep in mind.5246 5246 Ut adhuc suggeremus. Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law—especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, “I marvel that ye are so soon removed from Him who hath called you to His grace to another gospel”5247 5247
Anf-03 v.iv.vi.viii Pg 22
Luke xvi. 16. Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up on high,” that is, into heaven; “He led captivity captive,” meaning death or slavery of man; “He gave gifts to the sons of men,”5549 5549
Treasury of Scriptural Knowledge, Chapter 3VERSE (5) - Mt 4:25; 11:7-12 Mr 1:5 Lu 3:7; 16:16 Joh 3:23; 5:35
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