Early Church Fathers Scripture Index : Texts
Matthew 13:35
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 152, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1140 (In-Text, Margin)
For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower[Matthew 13:31-43] of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated ...
Ante-Nicene Fathers, Volume 6, page 201, footnote 10 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXVIII. (HTML)
CCEL Footnote 1698 (In-Text, Margin)
... have received Him, and yet receive Him, “have obtained power to become the sons of God.” For the evangelist has not said all have obtained that power; neither, on the other hand, however, has he put any limit on the time. But this is his expression: “As many as received Him.” Moreover, from the creation of the world He has ever been with righteous men, and has never ceased to require their blood at the hands of the wicked, from the blood of righteous Abel to the blood of Zacharias.[Matthew 13:35] And whence, then, did righteous Abel and all those succeeding worthies, who are enrolled among the righteous, derive their righteousness when as yet there was no law of Moses, and when as yet the prophets had not arisen and discharged the functions ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 62, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
The Church is Not to Be Blamed for the Conduct of Bad Christians, Worshippers of Tombs and Pictures. (HTML)
CCEL Footnote 154 (In-Text, Margin)
... with wicked will persist in their old vices, or even add to them others still worse, are indeed allowed to remain in the field of the Lord, and to grow along with the good seed; but the time for separating the tares will come. Or if, from their having at least the Christian name, they are to be placed among the chaff rather than among thistles, there will also come One to purge the floor and to separate the chaff from the wheat, and to assign to each part (according to its desert) the due reward.[Matthew 13:24-43]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 598, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... shore; nor will you leave the good pastures of unity, because of the goats which are to be placed on the left when the Good Shepherd shall divide the flock; nor will you separate yourselves by an impious secession, because of the mixture of the tares, from the society of that good wheat, whose source is that grain that dies and is multiplied thereby, and that grows together throughout the world until the harvest. For the field is the world,—not only Africa; and the harvest is the end of the world,[Matthew 13:24-40] —not the era of Donatus.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 143, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Words Which Were Spoken Out of the Ship on the Subject of the Sower, Whose Seed, as He Sowed It, Fell Partly on the Wayside, Etc.; And Concerning the Man Who Had Tares Sowed Over and Above His Wheat; And Concerning the Grain of Mustard Seed and the Leaven; As Also of What He Said in the House Regarding the Treasure Hid in the Field, and the Pearl, and the Net Cast into the Sea, and the Man that Brings Out of His Treasure Things New and Old; And of the Method in Which Matthew’s Harmony with Mark and Luke is Proved Both with Respect to the Things Which They Have Reported in Common with Him, and in the Matter of the Order of Narration. (HTML)
CCEL Footnote 1025 (In-Text, Margin)
88. Matthew continues thus: “In that day went Jesus out of the house, and sat by the seaside: and great multitudes were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore. And He spake many things unto them in parables, saying;” and so on, down to the words, “Therefore every scribe which is instructed in the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.”[Matthew 13:1-52] That the things narrated in this passage took place immediately after the incident touching the mother and the brethren of the Lord, and that Matthew has also retained that historical order in his version of these events, is indicated by the circumstance ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 14, footnote 3 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily II on Acts i. 6. (HTML)
CCEL Footnote 43 (In-Text, Margin)
... as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? hence they do not again ask, “What is the sign of Thy coming, and of the end of the world?” for they are afraid to say that: but, “Wilt Thou restore the kingdom to Israel?” for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near,[Matthew 13:1-43] and here where they asked, and He answered thereto, “Ye shall receive power,” says He, “when the Holy Ghost is come upon you. Is come upon you,” not, “is sent,” [to shew the Spirit’s coequal Majesty. How then darest thou, O opponent of the Spirit, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 237, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm I. (HTML)
... on his will being in the Law of the Lord be attributed to Him Who is Himself Lord of the Law? That the Law is His He Himself declares in the seventy-seventh Psalm, where He says: Hear My Law, O My people: incline your ears unto the words of My mouth. I will open My mouth in a parable. And the Evangelist Matthew further asserts that these words were spoken by the Son, when he says For this cause spake He in parables that the saying might be fulfilled: I will open My mouth in parables[Matthew 13:35]. The Lord then gave fulfilment in act to His own prophecy, speaking in the parables in which He had promised that He would speak. But how can the sentence, and he shall be like a tree planted by the rills of water,—wherein growth in happiness ...