Early Church Fathers Scripture Index : Texts
Matthew 20
There are 143 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 34, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter V.—The duties of deacons, youths, and virgins. (HTML)
CCEL Footnote 368 (In-Text, Margin)
Knowing, then, that “God is not mocked,” we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant[Matthew 20:28] of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, “we shall also reign together with Him,” provided only we believe. In like manner, ...
Ante-Nicene Fathers, Volume 1, page 42, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
The Martyrdom of Polycarp (HTML)
Chapter XIV.—The prayer of Polycarp. (HTML)
CCEL Footnote 456 (In-Text, Margin)
... great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup[Matthew 20:22] of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ...
Ante-Nicene Fathers, Volume 1, page 139, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter IV.—Antichrist is at hand: let us therefore avoid Jewish errors. (HTML)
CCEL Footnote 1480 (In-Text, Margin)
... him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, “Many are called, but few are chosen.”[Matthew 20:16]
Ante-Nicene Fathers, Volume 1, page 140, footnote 30 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter VI.—The sufferings of Christ, and the new covenant, were announced by the prophets. (HTML)
CCEL Footnote 1515 (In-Text, Margin)
... speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.” And the Lord said, on beholding the fair creature man, “Increase, and multiply, and replenish the earth.” These things [were spoken] to the Son. Again, I will show thee how, in respect to us, He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make the last like the first.”[Matthew 20:16] In reference to this, then, the prophet proclaimed, “Enter ye into the land flowing with milk and honey, and have dominion over it.” Behold, therefore, we have been refashioned, as again He says in another prophet, “Behold, saith the Lord, I will ...
Ante-Nicene Fathers, Volume 1, page 154, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Papias (HTML)
Fragments (HTML)
V. (HTML)
CCEL Footnote 1751 (In-Text, Margin)
... between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, “In my Father’s house are many mansions:” for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,[Matthew 20:23] according as each one is or shall be worthy. And this is the couch in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are ...
Ante-Nicene Fathers, Volume 1, page 317, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter I.—Absurd ideas of the disciples of Valentinus as to the origin, name, order, and conjugal productions of their fancied Æons, with the passages of Scripture which they adapt to their opinions. (HTML)
CCEL Footnote 2668 (In-Text, Margin)
... speak, in silence, and known to none [except these professing teachers]. Moreover, they declare that this invisible and spiritual Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And for this reason they affirm it was that the “Saviour”— for they do not please to call Him “Lord”—did no work in public during the space of thirty years, thus setting forth the mystery of these Æons. They maintain also, that these thirty Æons are most plainly indicated in the parable[Matthew 20:1-16] of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours ...
Ante-Nicene Fathers, Volume 1, page 455, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XXII.—Christ assumed actual flesh, conceived and born of the Virgin. (HTML)
CCEL Footnote 3752 (In-Text, Margin)
... because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen; so that the former ties be cancelled by the latter, that the latter may set the former again at liberty. And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled. For this reason did the Lord declare that the first should in truth be last, and the last first.[Matthew 20:16] And the prophet, too, indicates the same, saying, “instead of fathers, children have been born unto thee.” For the Lord, having been born “the First-begotten of the dead,” and receiving into His bosom the ancient fathers, has regenerated them into ...
Ante-Nicene Fathers, Volume 1, page 480, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XV.—At first God deemed it sufficient to inscribe the natural law, or the Decalogue, upon the hearts of men; but afterwards He found it necessary to bridle, with the yoke of the Mosaic law, the desires of the Jews, who were abusing their liberty; and even to add some special commands, because of the hardness of their hearts. (HTML)
CCEL Footnote 3981 (In-Text, Margin)
... them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart. And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver (doctor) of the law was limited in power, they will find in our dispensation, that “many are called, but few chosen;”[Matthew 20:16] and that there are those who inwardly are wolves, yet wear sheep’s clothing in the eyes of the world (foris); and that God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own ...
Ante-Nicene Fathers, Volume 1, page 500, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXVII—The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He whom Christ preached; we should rather fear, lest the one and the same God who inflicted punishment on the ancients, should bring down heavier upon us. (HTML)
CCEL Footnote 4188 (In-Text, Margin)
... because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, “many are called, but few are chosen.”[Matthew 20:16] As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; and the apostle says, “Know ye not that the unrighteous shall not inherit the kingdom of ...
Ante-Nicene Fathers, Volume 1, page 518, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXVI.—The prophets were sent from one and the same Father from whom the Son was sent. (HTML)
CCEL Footnote 4387 (In-Text, Margin)
... alone by what has been stated, but also by the parable of the two sons, the younger of whom consumed his substance by living luxuriously with harlots, did the Lord teach one and the same Father, who did not even allow a kid to his elder son; but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe. Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared[Matthew 20:1] as having called some in the beginning, when the world was first created; but others afterwards, and others during the intermediate period, others after a long lapse of time, and others again in the end of time; so that there are many workmen in ...
Ante-Nicene Fathers, Volume 1, page 577, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
LV. (HTML)
CCEL Footnote 4915 (In-Text, Margin)
“Then drew near unto Him the mother of Zebedee’s children, with her sons, worshipping, and seeking a certain thing from Him.”[Matthew 20:20] These people are certainly not void of understanding, nor are the words set forth in that passage of no signification: being stated beforehand like a preface, they have some agreement with those points formerly expounded.
Ante-Nicene Fathers, Volume 1, page 578, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
LV. (HTML)
CCEL Footnote 4918 (In-Text, Margin)
... regard to that mother of Zebedee’s children, do not admire merely what she said, but also the time at which she uttered these words. For when was it that she drew near to the Redeemer? Not after the resurrection, nor after the preaching of His name, nor after the establishment of His kingdom; but it was when the Lord said, “Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and the scribes; and they shall kill Him, and on the third day He shall rise again.”[Matthew 20:18-19]
Ante-Nicene Fathers, Volume 2, page 42, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. (HTML)
CCEL Footnote 333 (In-Text, Margin)
... repented, and there is still remaining in them,” he continued, “a hope of repentance. And as many of them,” he added, “as have repented, shall have their dwelling in the tower. And those of them who have been slower in repenting shall dwell within the walls. And as many as do not repent at all, but abide in their deeds, shall utterly perish. And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame:[Matthew 20:23] now all these are foolish, in indulging in such a rivalry. Yet they also, being naturally good, on hearing my commandments, purified themselves, and soon repented. Their dwelling, accordingly, was in the tower. But if any one relapse into strife, he ...
Ante-Nicene Fathers, Volume 2, page 52, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)
CCEL Footnote 390 (In-Text, Margin)
... fruits, adorned with fruits of various kinds, they who believed were the following: they who suffered for the name of the Son of God, and who also suffered cheerfully with their whole heart, and laid down their lives.” “Why, then, sir,” I said, “do all these trees bear fruit, and some of them fairer than the rest?” “Listen,” he said: “all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God.[Matthew 20:21-23] And why their fruits are of various kinds, and some of them superior, listen. All,” he continued, “who were brought before the authorities and were examined, and did not deny, but suffered cheerfully—these are held in greater honour with God, and of ...
Ante-Nicene Fathers, Volume 2, page 221, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... concerned here to make a nice selection of an expression, only to say that one substance supplies both articles of food. Besides, for children at the breast, milk alone suffices; it serves both for meat and drink. “I,” says the Lord, “have meat to eat that ye know not of. My meat is to do the will of Him that sent Me.” You see another kind of food which, similarly with milk, represents figuratively the will of God. Besides, also, the completion of His own passion He called catachrestically “a cup,”[Matthew 20:22] when He alone had to drink and drain it. Thus to Christ the fulfilling of His Father’s will was food; and to us infants, who drink the milk of the word of the heavens, Christ Himself is food. Hence seeking is called sucking; for to those babes that ...
Ante-Nicene Fathers, Volume 2, page 227, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VIII.—Against Those Who Think that What is Just is Not Good. (HTML)
... am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it.” This is He “that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him.” For He who placed some “on the right hand, and others on the left,”[Matthew 20:21] conceived as Father, being good, is called that which alone He is—“good;” but as He is the Son in the Father, being his Word, from their mutual relation, the name of power being measured by equality of love, He is called righteous. “He will judge,” ...
Ante-Nicene Fathers, Volume 2, page 231, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... flesh by enveloping it in the robe of immortality, and He hath anointed my body. “They shall call Me,” He says, “and I will say, Here am I.” Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,” saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, but to minister.”[Matthew 20:28] Wherefore He is introduced in the Gospel “wearied,” because toiling for us, and promising “to give His life a ransom for many.” For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of ...
Ante-Nicene Fathers, Volume 2, page 231, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... say, Here am I.” Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,” saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, but to minister.” Wherefore He is introduced in the Gospel “wearied,” because toiling for us, and promising “to give His life a ransom for many.”[Matthew 20:28] For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a ...
Ante-Nicene Fathers, Volume 2, page 448, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone. (HTML)
“Many rod-bearers there are, but few Bacchi,” according to Plato. “For many are called, but few chosen.”[Matthew 20:16] “Knowledge is not in all,” says the apostle. “And pray that we may be delivered from unreasonable and wicked men: for all men have not faith.” And the Poetics of Cleanthes, the Stoic, writes to the following effect:—
Ante-Nicene Fathers, Volume 2, page 545, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things. (HTML)
This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by “removing the mountains” of his neighbours, and putting away the irregularities of their soul. Although each of us is his[Matthew 20:21] own vineyard and labourer.
Ante-Nicene Fathers, Volume 3, page 244, footnote 17 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ. (HTML)
CCEL Footnote 1874 (In-Text, Margin)
... and no one is a Christian but he who perseveres even to the end. You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.” “The Lord (beholdeth and) knoweth them that are His;” and “the plant which (my heavenly Father) hath not planted, He rooteth up;” and “the first shall,” as He shows, “be last;”[Matthew 20:16] and He carries “His fan in His hand to purge His threshing-floor.” Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did ...
Ante-Nicene Fathers, Volume 3, page 646, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter XII. (HTML)
CCEL Footnote 8300 (In-Text, Margin)
... glistening whiteness, and the name unknown (to every man save him that receiveth it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,—which once was persistently refused to the sons of Zebedee.[Matthew 20:20-23] Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both ...
Ante-Nicene Fathers, Volume 3, page 677, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Second Baptism--With Blood. (HTML)
CCEL Footnote 8702 (In-Text, Margin)
We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism,” when He had been baptized already. For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen[Matthew 20:16] by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of ...
Ante-Nicene Fathers, Volume 4, page 67, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
St. Paul's Teaching on the Subject. (HTML)
CCEL Footnote 661 (In-Text, Margin)
... to rise to a spiritual consortship, to recognise as well our own selves as them who are ours. Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be re- formed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God—albeit the wages be various, albeit there be “many mansions”, in the house of the same Father having laboured for the “one penny”[Matthew 20:1-16] of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.
Ante-Nicene Fathers, Volume 4, page 509, footnote 17 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXX (HTML)
... and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead.” Daniel also prophesied long ago regarding these things. Celsus says further, that we assert that “all things have been arranged so as to be subject to us,” having perhaps heard some of the intelligent among us speaking to that effect, and perhaps also not understanding the saying, that “he who is the greatest amongst us is the servant of all.”[Matthew 20:27] And if the Greeks say, “Then sun and moon are the slaves of mortal men,” they express approval of the statement, and give an explanation of its meaning; but since such a statement is either not made at all by us, or is expressed in a different way, ...
Ante-Nicene Fathers, Volume 4, page 621, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXIII (HTML)
... were, entangled with thorns, so that he brings forth no spiritual fruit; or whether it is the man who is rich in the sense of abounding in false notions, of whom it is written in the Proverbs, “Better is the poor man who is just, than the rich man who is false.” Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: “Whoever of you will be the chiefest, shall be servant of all;” “The princes of the Gentiles exercise dominion over them,”[Matthew 20:25] and “they that exercise authority upon them are called benefactors.” But there is nothing here inconsistent with the promise, “Thou shalt rule over many nations, and they shall not rule over thee,” especially after the explanation which we have ...
Ante-Nicene Fathers, Volume 5, page 168, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Genesis. (HTML)
Hipp. Who else is this than as is shown us by the apostle, “the second man, the Lord from heaven?” And in the Gospel, He said that he who did the will of the Father was “the last.”[Matthew 20:16] And by the words, “Turn back to me,” is meant His ascension to His Father in heaven after His passion. And in the phrase, “Against Him they took counsel together, and reviled Him,” who are intended but just the people in their opposition to our Lord? And as to the words, “they pressed Him sore,” who pressed Him, and to this day still press Him sore? Those—these “archers,” namely—who think to ...
Ante-Nicene Fathers, Volume 7, page 405, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)
CCEL Footnote 2696 (In-Text, Margin)
... whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost.” Since thou art therefore a physician of the Lord’s Church, provide remedies suitable to every patient’s case. Cure them, heal them by all means possible; restore them sound to the Church. Feed the flock, “not with insolence and contempt, as lording it over them,” but as a gentle shepherd, “gathering the lambs into thy bosom, and gently leading those which are with young.”[Matthew 20:25]
Ante-Nicene Fathers, Volume 7, page 432, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book III (HTML)
Sec. II.—On Deacons and Deaconesses, the Rest of the Clergy, and on Baptism (HTML)
CCEL Footnote 2926 (In-Text, Margin)
... carry messages, to travel about, to minister, and to serve, as spake Isaiah concerning the Lord, saying: “To justify the righteous, who serves many faithfully.” Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our “Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many.”[Matthew 20:28] So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to “lay down His life,” as Himself says, “for His friends.” If, ...
Ante-Nicene Fathers, Volume 7, page 432, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book III (HTML)
Sec. II.—On Deacons and Deaconesses, the Rest of the Clergy, and on Baptism (HTML)
CCEL Footnote 2928 (In-Text, Margin)
... His life,” as Himself says, “for His friends.” If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: “He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant.”[Matthew 20:26-27] For so did He really, and not in word only, fulfil the prediction of, “serving many faithfully.” For “when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of ...
Ante-Nicene Fathers, Volume 8, page 271, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily VIII. (HTML)
Many Called. (HTML)
Then Peter, wondering at the eagerness of the multitudes, answered, “You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying, ‘Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.’ ‘But many,’ said He also, ‘are called, but few chosen.’[Matthew 20:16] The coming, therefore, of these called ones is fulfilled. But inasmuch as it is not of themselves, but of God who has called them and caused them to come, on this account alone they have no reward, since it is not of themselves but of Him who has wrought in them. But if, after being called, they do things that are ...
Ante-Nicene Fathers, Volume 8, page 615, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Callistus. (HTML)
To All the Bishops of Gaul. (HTML)
That no bishop should presume in anything pertaining to another's parish, and of the transference of bishops. (HTML)
... the risk of his position, and what he does in this manner shall be held null and void; but whatever it may be necessary to do or to arrange with regard to the cases of the body of provincial bishops, and the necessities of their churches and clergy and laity, this should be done by consent of all the pontiffs of the same province, and that too without any pride of lordship, but with the most humble and harmonious action, even as the Lord says: “I came not to be ministered unto, but to minister.”[Matthew 20:28] And in another passage He says: “And whosoever of you is the greater, shall be your servant,” and so forth. And in like manner the bishops of the same province themselves should do all things in counsel with him, except so much as pertains to their ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 29 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2030 (In-Text, Margin)
[27][Matthew 20:1] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 30 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2031 (In-Text, Margin)
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard.[Matthew 20:2] And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 31 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2032 (In-Text, Margin)
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard.[Matthew 20:3] And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 32 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2033 (In-Text, Margin)
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle.[Matthew 20:4] He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 33 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2034 (In-Text, Margin)
[27] The kingdom of heaven is like a man that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31][Matthew 20:5] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 34 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2035 (In-Text, Margin)
... that is a householder, which went out early [28] in the morning to hire labourers for his vineyard. And he agreed with the labourers on [29] one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them.[Matthew 20:6] And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 35 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2036 (In-Text, Margin)
... one penny a day for each labourer, and he sent them into his vineyard. And he went [30] [Arabic, p. 113] out in three hours, and saw others standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33][Matthew 20:7] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 36 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2037 (In-Text, Margin)
... standing in the market idle. He said unto them, Go ye also into my vineyard, and what is right I will pay you. [31] And they went. And he went out also at the sixth and the ninth hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive.[Matthew 20:8] So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 37 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2038 (In-Text, Margin)
... hour, and did likewise, [32] and sent them. And about the eleventh hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones.[Matthew 20:9] And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it, they spake angrily ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 39 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2040 (In-Text, Margin)
... hour he went out, and found others standing idle. He said unto them, Why are ye standing the whole day idle? [33] They said unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny.[Matthew 20:10] When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it, they spake angrily against the [38] householder, and said, These last worked one hour, ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 40 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2041 (In-Text, Margin)
... unto him, Because no one hath hired us. He said unto them, Go ye [34] also into the vineyard, and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny.[Matthew 20:11] And when they received it, they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one ...
Ante-Nicene Fathers, Volume 9, page 89, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2042 (In-Text, Margin)
... and what is right ye shall receive. So when evening came, the lord of the vineyard said unto his steward, Call the labourers, and pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it, they spake angrily against the [38] householder, and said,[Matthew 20:12] These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou ...
Ante-Nicene Fathers, Volume 9, page 89, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2043 (In-Text, Margin)
... pay them [35] their wages; and begin with the later ones, and end with the former ones. And [36] those of eleven hours came, and received each a penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it, they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden.[Matthew 20:13] He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. Or am I not ...
Ante-Nicene Fathers, Volume 9, page 89, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2044 (In-Text, Margin)
... penny. When therefore the first came, they supposed that they should receive something more; and they also [37] received each a penny. And when they received it, they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me?[Matthew 20:14] Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. Or am I not entitled to do with what is mine [42] what I choose? Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, ...
Ante-Nicene Fathers, Volume 9, page 89, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2045 (In-Text, Margin)
... more; and they also [37] received each a penny. And when they received it, they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee.[Matthew 20:15] Or am I not entitled to do with what is mine [42] what I choose? Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, and the first last. The called are many, and the chosen are few.
Ante-Nicene Fathers, Volume 9, page 89, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2047 (In-Text, Margin)
... received it, they spake angrily against the [38] householder, and said, These last worked one hour, and thou hast made them equal [39] with us, who have suffered the heat of the day, and its burden. He answered and said unto one of them, My friend, I do thee no wrong: was it not for a penny that [40] thou didst bargain with me? Take what is thine, and go thy way; for I wish to [41] give this last as I have given thee. Or am I not entitled to do with what is mine [42] what I choose?[Matthew 20:16] Or is thine eye perchance evil, because I am good? Thus shall the last ones be first, and the first last. The called are many, and the chosen are few.
Ante-Nicene Fathers, Volume 9, page 90, footnote 29 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXX. (HTML)
CCEL Footnote 2111 (In-Text, Margin)
[46][Matthew 20:20] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 30 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXX. (HTML)
CCEL Footnote 2112 (In-Text, Margin)
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing.[Matthew 20:21] And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXI. (HTML)
CCEL Footnote 2125 (In-Text, Margin)
[1] And when the ten heard, they were moved with anger against James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant:[Matthew 20:28] even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 39 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXI. (HTML)
CCEL Footnote 2160 (In-Text, Margin)
... peace: but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus. Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee.[Matthew 20:33] [34] [Arabic, p. 120] And Jesus had compassion on him, and touched his eyes, and said unto [35] him, See; for thy faith hath saved thee. And immediately he received his sight, and came after him, and praised God; and all the people that saw praised ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 40 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXI. (HTML)
CCEL Footnote 2161 (In-Text, Margin)
... the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus. Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee. [34] [Arabic, p. 120][Matthew 20:34] And Jesus had compassion on him, and touched his eyes, and said unto [35] him, See; for thy faith hath saved thee. And immediately he received his sight, and came after him, and praised God; and all the people that saw praised God.
Ante-Nicene Fathers, Volume 9, page 315, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... which is the first, what kind of a being the second is, which may truly be designated third, and to carry this out to the end of the series, this is not a task for man, but transcends our nature. We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, “Thank ye the God of gods,” and “The God of gods hath spoken, and called the earth.” Now God, according to the Gospel,[Matthew 20:2] “is not the God of the dead but of the living.” Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says: “As there are gods many and lords many,” and so we have spoken of these gods as really existing. Now ...
Ante-Nicene Fathers, Volume 9, page 445, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XI. (HTML)
Exposition of the Details in the Narrative. (HTML)
Now bring together from the Gospels those who call Him Son of David, as she, and the blind men in Jericho;[Matthew 20:30] and who call Him Son of God, and that without the addition “truly” like the demoniacs who say, “What have we to do with Thee, Thou Son of God;” and who call Him so with the addition “truly,” like those in the boat who worshipped Him saying, “Truly Thou art the Son of God.” For the bringing together of these passages will, I think, be useful to you with a view to seeing the difference of those who come (to Jesus); some indeed come as to Him ...
Ante-Nicene Fathers, Volume 9, page 466, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Simpler Interpretation of the Promise About Not Tasting of Death. (HTML)
... kingdom and in His own glory. For when they saw Jesus transfigured before them so that “His face shone,” etc., “they saw the kingdom of God coming with power.” For even as some spear-bearers stand around a king, so Moses and Elijah appeared to those who had gone up into the mountains, talking with Jesus. But it is worth while considering whether the sitting on the right hand and on the left hand of the Saviour in His kingdom refers to them, so that the words, “But for whom it is prepared,” were[Matthew 20:23] spoken because of them. Now this interpretation about the three Apostles not tasting of death until they have seen Jesus transfigured, is adapted to those who are designated by Peter as “new-born babes longing for the reasonable milk which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 314, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1840 (In-Text, Margin)
... ship, there is found the number 50 three times multiplied, with the addition of three more [the symbol of the Trinity] to make the holy mystery more apparent; and the disciples’ nets were not broken, because in that new life there shall be no schism caused by the disquiet of heretics. Then [in this new life] man, made perfect and at rest, purified in body and in soul by the pure words of God, which are like silver purged from its dross, seven times refined, shall receive his reward, the denarius;[Matthew 20:9-10] so that with that reward the numbers 10 and 7 meet in him. For in this number [17] there is found, as in other numbers representing a combination of symbols, a wonderful mystery. Nor is it without good reason that the seventeenth Psalm is the only ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 310, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
What Was Prophetically Prefigured in the Sons of Noah. (HTML)
CCEL Footnote 867 (In-Text, Margin)
... or for their advancement in wisdom. For the apostle testifies that there are some who preach Christ from no pure motives; “but,” says he, “whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” For it is Christ Himself who planted the vine of which the prophet says, “The vine of the Lord of hosts is the house of Israel;” and He drinks of its wine, whether we thus understand that cup of which He says, “Can ye drink of the cup that I shall drink of?”[Matthew 20:22] and, “Father, if it be possible, let this cup pass from me,” by which He obviously means His passion. Or, as wine is the fruit of the vine, we may prefer to understand that from this vine, that is to say, from the race of Israel, He has assumed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 14 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... accordingly it is said, that He justifieth the ungodly; of Him it is said, that He is just and a justifier. If, therefore, He has also glorified those whom He has justified, He who justifies, Himself also glorifies; who is, as I have said, the Lord of glory. Yet, according to the form of a servant, He replied to His disciples, when inquiring about their own glorification: “To sit on my right hand and on my left is not mine to give, but [it shall be given to them] for whom it is prepared by my Father.”[Matthew 20:23]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 426, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 26 (HTML)
CCEL Footnote 2070 (In-Text, Margin)
26. What then, say they, is the meaning of that penny, which is given in payment to all alike when the work of the vineyard is ended? whether it be to those who have labored from the first hour, or to those who have labored one hour?[Matthew 20:9-10] What assuredly doth it signify, but something, which all shall have in common, such as is life eternal itself, the kingdom of heaven itself, where shall be all, whom God hath predestinated, called, justified, glorified? “For it behoveth that this corruptible put on incorruption, and this mortal put on immortality.” This is that penny, wages for all. Yet “star differeth from star ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 428, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 32 (HTML)
CCEL Footnote 2113 (In-Text, Margin)
... their sins in prayer, unto whom is due not upbraiding with arrogance, but pity without despair. What is it that, when His disciples were questioning among themselves, who of them should be greater, He set a little child before their eyes, saying, “Unless ye shall be as this child, ye shall not enter into the Kingdom of Heaven?” Did He not chiefly commend humility, and set in it the desert of greatness? Or when unto the sons of Zebedee desiring to be at His side in lofty seats He so made answer,[Matthew 20:21-22] as that they should rather think of having to drink the Cup of His Passion, wherein He humbled Himself even unto death, even the death of the Cross, than with proud desire demand to be preferred to the rest; what did He show, save, that He would be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 434, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 45 (HTML)
CCEL Footnote 2188 (In-Text, Margin)
... shall she have in her thoughts? Forsooth the hidden gifts of God, which nought save the questioning of trial makes known to each, even in himself. For, to pass over the rest, whence doth a virgin know, although careful of the things of the Lord, how to please the Lord but that haply, by reason of some weakness of mind unknown to herself, she be not as yet ripe for martyrdom, whereas that woman, whom she rejoiced to set herself before, may already be able to drink the Cup of the Lord’s humiliation,[Matthew 20:22] which He set before His disciples, to drink first, when enamored of high place? Whence, I say, doth she know but that she herself be not as yet Thecla, that other be already Crispina. Certainly unless there be present trial, there takes place no ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 57, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
God’s Sovereignity in His Grace. (HTML)
CCEL Footnote 581 (In-Text, Margin)
As to the reason why He wills to convert some, and to punish others for turning away,—although nobody can justly censure the merciful One in conferring His blessing, nor can any man justly find fault with the truthful One in awarding His punishment (as no one could justly blame Him, in the parable of the labourers, for assigning to some their stipulated hire, and to others unstipulated largess[Matthew 20:1-16]), yet, after all, the purpose of His more hidden judgment is in His own power. [XIX.] So far as it has been given us, let us have wisdom, and let us understand that the good Lord God sometimes withholds even from His saints either the certain knowledge or the triumphant joy of a good work, just in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 100, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law Written in the Heart, and the Reward of the Eternal Contemplation of God, Belong to the New Covenant; Who Among the Saints are the Least and the Greatest. (HTML)
CCEL Footnote 907 (In-Text, Margin)
... later in time; whilst by “ the greatest ” He may have intended to indicate those who were prior in time. For they are all to receive the promised vision of God hereafter, since it was for us that they foresaw the future which would be better than their present, that they without us should not arrive at complete perfection. And so the earlier are found to be the lesser, because they were less deferred in time; as in the case of the gospel “penny a day,” which is given for an illustration.[Matthew 20:8] This penny they are the first to receive who came last into the vineyard. Or, “the least and the greatest” ought perhaps to be taken in some other sense, which at present does not occur to my mind.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 397, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
He Repels the Calumny Concerning the Acceptance of Persons. (HTML)
CCEL Footnote 2641 (In-Text, Margin)
... those who had borne the burden and heat of the day, making them equal in wages in the labour of whom there had been such a difference. But what did he reply to those who murmured against the goodman of the house concerning this, as it were, acceptance of persons? “Friend,” said he, “I do thee no wrong. Hast not thou agreed with me for a denarius? Take what thine is, and go; but I choose to give to this last as to thee. Is it not lawful to me to do what I will? Is thine eye evil because I am good?”[Matthew 20:9] Here, forsooth, is the entire justice: “I choose this. To thee,” he says, “I have repaid; on him I have bestowed; nor have I taken anything away from thee to bestow it on him; nor have I either diminished or denied what I owed to you.” “May I not do ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 401, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
According to Whose Purpose the Elect are Called. (HTML)
CCEL Footnote 2671 (In-Text, Margin)
... purpose,” so as to wish the purpose of man to be understood, which purpose, as a good merit, the mercy of the God that calleth might follow; being ignorant that it is said, “Who are called according to the purpose,” so that there may be understood the purpose of God, not man, whereby those whom He foreknew and predestinated as conformed to the image of His Son, He elected before the foundation of the world. For not all the called are called according to purpose, since “many are called, few are chosen.”[Matthew 20:16] They, therefore, are called according to the purpose, who were elected before the foundation of the world. Of this purpose of God, that also was said which I have already mentioned concerning the twins Esau and Jacob, “That according to the election ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 477, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Election is of Grace, Not of Merit. (HTML)
CCEL Footnote 3292 (In-Text, Margin)
... had left; and some who have received grace in any age whatever are withdrawn from the perils of this life by swiftness of death. For He worketh all these things in them who made them vessels of mercy, who also elected them in His Son before the foundation of the world by the election of grace: “And if by grace, then is it no more of works, otherwise grace is no more grace.” For they were not so called as not to be elected, in respect of which it is said, “For many are called but few are elected;”[Matthew 20:16] but because they were called according to the purpose, they are of a certainty also elected by the election, as it is said, of grace, not of any precedent merits of theirs, because to them grace is all merit.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 477, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
None of the Elect and Predestinated Can Perish. (HTML)
CCEL Footnote 3297 (In-Text, Margin)
... then added, “Because those whom He before foreknew, He also did predestinate, to be conformed to the image of His Son, that He might be the first-born among many brethren.” And to these promises He added, “Moreover, whom He did predestinate, them He also called.” He wishes these, therefore, to be understood whom He called according to His purpose, lest any among them should be thought to be called and not elected, on account of that sentence of the Lord’s: “Many the called but few are elected.”[Matthew 20:16] For whoever are elected are without doubt also called; but not whosoever are called are as a consequence elected. Those, then, are elected, as has often been said, who are called according to the purpose, who also are predestinated and foreknown. If ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 480, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Who May Be Understood as Given to Christ. (HTML)
CCEL Footnote 3318 (In-Text, Margin)
... the multitude of the called, but they were not of the fewness of the elected. It is not, therefore, to His predestinated children that God has not given perseverance for they would have it if they were in that number of children; and what would they have which they had not received, according to the apostolical and true judgment? And thus such children would be given to Christ the Son just as He Himself says to the Father, “That all that Thou hast given me may not perish, but have eternal life.”[Matthew 20:16] Those, therefore, are understood to be given to Christ who are ordained to eternal life. These are they who are predestinated and called according to the purpose, of whom not one perishes. And therefore none of them ends this life when he has ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 531, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
The Difficulty of the Distinction Made in the Choice of One and the Rejection of Another. (HTML)
CCEL Footnote 3593 (In-Text, Margin)
... labour expended, and yet there was the same judgment in paying the wages. Did the murmurers in this case hear anything from the householder except, Such is my will? Certainly such was his liberality towards some, that there could be no injustice towards others. And both these classes, indeed, are among the good. Nevertheless, so far as it concerns justice and grace, it may be truly said to the guilty who is condemned, also concerning the guilty who is delivered, “Take what thine is, and go thy way;”[Matthew 20:14] “I will give unto this one that which is not due;” “Is it not lawful for me to do what I will? is thine eye evil because I am good?” And how if he should say, “Why not to me also?” He will hear, and with reason, “Who art thou, O man, that repliest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 157, footnote 5 (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 Occasions on Which He Foretold His Passion in Private to His Disciples; And of the Time When the Mother of Zebedee’s Children Came with Her Sons, Requesting that One of Them Should Sit on His Right Hand, and the Other on His Left Hand; And of the Absence of Any Discrepancy Between Matthew and the Other Two Evangelists on These Subjects. (HTML)
CCEL Footnote 1122 (In-Text, Margin)
... the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall rise again. Then came to Him the mother of Zebedee’s children with her sons, worshipping Him, and desiring a certain thing of Him;” and so on, down to the words, “Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”[Matthew 20:17-28] Here again Mark keeps the same order as Matthew, only he represents the sons of Zebedee to have made the request themselves; while Matthew has stated that it was preferred on their behalf not by their own personal application, but by their mother, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 157, footnote 8 (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 Absence of Any Antagonism Between Matthew and Mark, or Between Matthew and Luke, in the Account Offered of the Giving of Sight to the Blind Men of Jericho. (HTML)
CCEL Footnote 1125 (In-Text, Margin)
125. Matthew continues thus: “And as they departed from Jericho, a great multitude followed Him. And, behold, two blind men sitting by the wayside heard that Jesus passed by, and cried out, saying, Have mercy on us, O Lord, thou Son of David;” and so on, down to the words, “And immediately their eyes received sight, and they followed Him.”[Matthew 20:29-34] Mark also records this incident, but mentions only one blind man. This difficulty is solved in the way in which a former difficulty was explained which met us in the case of the two persons who were tormented by the legion of devils in the territory of the Gerasenes. For, that in this instance also of the two blind men whom he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 317, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the words of the Gospel, Matt. xi. 28, ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest,’ etc. (HTML)
CCEL Footnote 2325 (In-Text, Margin)
... rather; since the Apostle also saith, “All who will live godly in Christ Jesus, shall suffer persecution.” So one will say, “How is the yoke easy, and the burden light,” when to bear this yoke and burden is nothing else, but to live godly in Christ? And how is it said, “Come unto Me, all ye that labour and are heavy laden, and I will refresh you”? and not rather said, “Come ye who are at ease and idle, that ye may labour.” For so he found those men idle and at ease, whom he hired into the vineyard,[Matthew 20:4] that they might bear the heat of the day. And we hear the Apostle under that easy yoke and light burden say, “In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 374, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Delivered on the Lord’s Day, on that which is written in the Gospel, Matt. xx. 1, ‘The kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire labourers into his vineyard.’ (HTML)
CCEL Footnote 2847 (In-Text, Margin)
... found, and agreed with them for a denarius as their hire. He “went out again at the third hour, and found others,” and brought them to the labour of the vineyard. “And the sixth and ninth hour he did likewise. He went out also at the eleventh hour,” near the end of the day, “and found some idle and standing still, and he said to them, Why stand ye here?” Why do ye not work in the vineyard? They answered, “Because no man hath hired us.” “Go ye also,” said He, “and whatsoever is right I will give you.”[Matthew 20:1] His pleasure was to fix their hire at a denarius. How could they who had only to work one hour dare hope for a denarius? Yet they congratulated themselves in the hope that they should receive something. So then these were brought in even for one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 382, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)
CCEL Footnote 2889 (In-Text, Margin)
... the great perseverance of their cry, that their voice might reach the Lord’s ears; as though He had not already anticipated their thoughts. So then the two blind men cried out that they might be heard by the Lord, and could not be restrained by the multitudes. The Lord “was passing by,” and they cried out. The Lord “stood still,” and they were healed. For “the Lord Jesus stood still, and called them, and said, What will ye that I shall do unto you? They say unto Him, That our eyes may be opened.”[Matthew 20:32-33] The Lord did according to their faith, He recovered their eyes. If we have now understood by the sick, the deaf, the dead, the sick, and deaf, and dead, within; let us look out in this place also for the blind within. The eyes of the heart are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 409, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3165 (In-Text, Margin)
4. What is, “Let him take up his cross”? Let him bear whatever trouble he has; so let him follow Me. For when he shall begin to follow Me in conformity to My life and precepts, he will have many to contradict him, he will have many to hinder him, he will have many to dissuade him, and that from among those who are even as it were Christ’s companions. They who hindered the blind men from crying out were walking with Christ.[Matthew 20:31] Whether therefore they be threats or caresses, or whatsoever hindrances there be, if thou wish to follow, turn them into thy cross, bear it, carry it, do not give way beneath it. There seems to be an exhortation to martyrdom in these words of the Lord. If there be persecution, ought ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 480, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again in John v. 2, etc., on the five porches, where lay a great multitude of impotent folk, and of the pool of Siloa. (HTML)
CCEL Footnote 3727 (In-Text, Margin)
... this our toilsome life, wherein, in toils, and cares, and continence, we fulfil the Law. But afterwards we celebrate the Pasch, that is, the days of the Lord’s resurrection signifying our own resurrection. Therefore fifty days are celebrated; because the reward of the denarius is added to the forty, and it becomes fifty. Why is the reward a denarius? Have ye not read, how that they who were hired into the vineyard, whether at the first, or sixth, or the last hour, could only receive the denarius?[Matthew 20:2] When to our righteousness shall be added its reward, we shall be in the number fifty. Yea, and then shall we have none other occupation, save to praise God. And therefore throughout those days we say, “Hallelujah.” For Halleluiah is the praise of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 519, footnote 11 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
The tenth chapter of the Gospel of John. Of the shepherd, and the hireling, and the thief. (HTML)
CCEL Footnote 4092 (In-Text, Margin)
... people, when they let down their nets, and took up so great a draught and so large a number of fishes, that the nets were almost broken. “And they laded,” it is said, “both the ships.” The two ships figured the One Church, but made out of two peoples, joined together in Christ, though coming from different parts. Of this too the two wives, who had one husband Jacob, Leah and Rachel, are a figure. Of these two, the two blind men also are a figure, who sat by the way side, to whom the Lord gave sight.[Matthew 20:30] And if ye pay attention to the Scriptures, ye will find the two Churches, which are not two but One, figured out in many places. For to this end the Corner-Stone serveth, for to make of two One. To this end serveth That Shepherd, for to make of two ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 534, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the same words of the Gospel, John xiv. 6, ‘I am the way,’ etc. (HTML)
CCEL Footnote 4219 (In-Text, Margin)
... Him up for us all; how hath He also not with Him given us all things?” Lo, covetous one, thou hast all things. All things that thou lovest, despise, that thou be not kept back from Christ, and hold to Him in whom thou mayest possess all things. The Physician Himself then needing no such medicine, yet that He might encourage the sick, drank what He had no need of; addressing him as it were refusing it, and raising him up in his fear, He drank first. “The Cup,” saith He, “which I shall drink of;”[Matthew 20:22] “I who have nothing in Me to be cured by that Cup, am yet to drink it, that thou who needest to drink it, may not disdain to drink.” Now consider, Brethren, ought the human race to be any longer sick after having received such a medicine? God hath ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 55, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter I. 34–51. (HTML)
CCEL Footnote 170 (In-Text, Margin)
21. We must inquire whether this fig-tree signifies anything. Listen, my brethren. We find the fig-tree cursed because it had leaves only, and not fruit.[Matthew 20:19] In the beginning of the human race, when Adam and Eve had sinned, they made themselves girdles of fig leaves. Fig leaves then signify sins. Nathanael then was under the fig-tree, as it were under the shadow of death. The Lord saw him, he concerning whom it was said, “They that sat under the shadow of death, unto them hath light arisen.” What then was said to Nathanael? Thou sayest to me, O Nathanael, “Whence knowest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 112, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 1–18. (HTML)
CCEL Footnote 360 (In-Text, Margin)
... we celebrate, as it were, the forty days’ abstinence, when we live aright, and abstain from iniquities and from unlawful pleasures. But because this abstinence shall not be without reward, we look for “that blessed hope, and the revelation of the glory of the great God, and of our Saviour Jesus Christ.” In that hope, when the reality of the hope shall have come to pass, we shall receive our wages, a penny (denarius). For the same is the wages given to the workers laboring in the vineyard,[Matthew 20:10] as I presume you remember; for we are not to repeat everything, as if to persons wholly ignorant and inexperienced. A denarius, then, which takes its name from the number ten, is given, and this joined with the forty makes up fifty; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 180, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VII. 1–13. (HTML)
CCEL Footnote 552 (In-Text, Margin)
... goal, and saw not by what way it must be reached; the Lord recalled them to the way, that they might come to their fatherland in due order. For the fatherland is on high, the way thither lies low. That land is the life of Christ, the way is Christ’s death; that land is the habitation of Christ, the way is Christ’s suffering. He that refuses the way, why seeks he the fatherland? In a word, to these also, while seeking elevation, He gave this answer: “Can ye drink the cup which I am about to drink?”[Matthew 20:22] Behold the way by which you must come to that height which you desire. The cup He made mention of was indeed that of His humility and suffering.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 266, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter X. 22–42. (HTML)
CCEL Footnote 943 (In-Text, Margin)
... in spirit call Him Lord, how is He his son?” He did not deny, but questioned. Let no one think, on hearing this, that the Lord Jesus denied that He was the Son of David. Had Christ the Lord given any such denial, He would not have enlightened the blind who so addressed Him. For as He was passing by one day, two blind men, who were sitting by the wayside, cried out, “Have mercy upon us, thou Son of David.” And on hearing these words He had mercy on them. He stood still, healed, enlightened them;[Matthew 20:30-34] for He owned the name. The Apostle Paul also says, “Who was made of the seed of David according to the flesh;” and in his Epistle to Timothy, “Remember that Jesus Christ was raised from the dead, [He that is] of the seed of David, according to my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 286, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XII. 12–26. (HTML)
CCEL Footnote 1049 (In-Text, Margin)
... even to that work of special love, which is to lay down his life for the brethren, for that were to lay it down also for Christ. For this also will He say hereafter in behalf of His members: Inasmuch as ye did it for these, ye have done it for me. And certainly it was in reference to such a work that He was also pleased to make and to style Himself a servant, when He says, “Even as the Son of man came not to be ministered unto [served], but to minister [serve], and to lay down His life for many.”[Matthew 20:28] Every one, therefore, is the servant of Christ in the same way as Christ also is a servant. And he that serveth Christ in this way will be honored by His Father with the signal honor of being with His Son, and having nothing wanting to his happiness ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 321, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIV. 1–3. (HTML)
CCEL Footnote 1255 (In-Text, Margin)
... Christ in the presence of God. For, albeit one is stronger than another, one wiser than another, one more righteous than another, “in the Father’s house there are many mansions;” none of them shall remain outside that house, where every one, according to his deserts, is to receive a mansion. All alike have that penny, which the householder orders to be given to all that have wrought in the vineyard, making no distinction therein between those who have labored less and those who have labored more:[Matthew 20:9] by which penny, of course, is signified eternal life, whereto no one any longer lives to a different length than others, since in eternity life has no diversity in its measure. But the many mansions point to the different grades of merit in that one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 40, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm X (HTML)
CCEL Footnote 403 (In-Text, Margin)
... neither angels, nor powers, nor the Son of man. What then so hidden, as that which is said to be hidden even to the Judge Himself, not as regards knowledge, but disclosure? But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David himself, to whose name the whole Psalter is attributed, for the Psalms we know are called the Psalms of David, let him give ear to those words in which it is said to the Lord, “Have mercy on us, O Son of David:”[Matthew 20:30] and so even in this manner let him understand the same Lord Christ, concerning whose hidden things is the inscription of this Psalm. For so likewise is it said by the Angel: “God shall give unto Him the throne of His father David.” Nor to this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 107, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 987 (In-Text, Margin)
... sever the Body from it. If the Head would not separate itself from the words of the Body, should the Body dare to separate itself from the sufferings of the Head? Do thou suffer in Christ’s suffering: for Christ, as it were, sinned in thy infirmity. For just now He spoke of thy sins, as if speaking in His own Person, and called them His own.…To those who wished to be near His exaltation, yet thought not of His humility, He answered and said to them, “Can ye drink of the cup that I shall drink of?”[Matthew 20:22] Those sufferings of the Lord then are our sufferings also: and were each individual to serve God well, to keep faith truly, to render to each their dues, and to conduct himself honestly among men, I should like to see if he does not suffer even that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 111, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 1016 (In-Text, Margin)
... have found what they sought for. And see, we ourselves too have not as yet received it; and after us shall others also be born, and shall find, what they also shall not receive, and shall pass away, that we may, all of us together, receive the “penny of salvation in the end of the day,” with the Prophets, the Patriarchs, and the Apostles. For you know that the hired servants, or labourers, were taken into the vineyard at different times; yet did they all receive their wages on an equal footing.[Matthew 20:9] Apostles, then, and Prophets, and Martyrs, and ourselves also, and those who will follow us to the end of the world, it is in the End itself that we are to receive everlasting salvation; that beholding the face of God, and contemplating His Glory, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 370, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3570 (In-Text, Margin)
... it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected.…Although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his elder brother with a benediction of hidden meaning. …For there was being figured how they were to be last that were first, and first were to be they that were last,[Matthew 20:16] through the Saviour’s coming, concerning whom hath been said, “He that is coming after me was made before me.” In like manner righteous Abel was preferred before the elder brother; so to Ismael Isaac; so to Esau, though born before him, his twin ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 373, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3599 (In-Text, Margin)
... onions, which a generation crooked and embittering did prefer even to bread celestial, nor with visible manna, and those same winged fowls; but, “I will be filled, when Thy glory shall be made manifest.” For this is the inheritance of the New Testament, wherein they were not counted faithful; whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it hath already been revealed, it is not in many that are called. “For many have been called, but few are elect.”[Matthew 20:16] Of such sort therefore was the generation crooked and embittering, even when they were seeming to seek God, loving in mouth, and in tongue lying; but in heart not right with God, while they loved rather those things, for the sake of which they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 379, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3656 (In-Text, Margin)
36. “And He chose David His servant” (ver. 71). The tribe, I say, of Judah, for the sake of David: but David for the sake of Christ: the tribe then of Judah for the sake of Christ. At whose passing by blind men cried out, “Have pity on us, Son of David:”[Matthew 20:30] and forthwith by His pity they received light, because true was the thing which they cried out. This then the Apostle doth not cursorily speak of, but doth heedfully notice, writing to Timothy, “Be thou mindful, that Christ Jesus hath risen from the dead, of the seed of David,” etc. Therefore the Saviour Himself, made according to the flesh of the seed of David, is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 414, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVI (HTML)
CCEL Footnote 3972 (In-Text, Margin)
... it: God is not worshipped in all nations: all nations have perished, Africa alone remains.” This thou sayest, who callest thyself great: another thing He saith who alone is the great God. What saith He, who alone is the great God? “All nations.” I see what the only great God hath said: let man be silent, who is falsely great; great only in appearance, because he disdains to be small. Who disdains to be small? He who saith this. Whoever will be great among you, said the Lord, shall be your servant.[Matthew 20:26] If that man had wished to be the servant of his brethren, he would not have separated them from their mother: but when he wishes to be great, and wishes not to be small, as would be for his welfare, God, who resisteth the proud, and giveth grace to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4986 (In-Text, Margin)
... although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias, and our Lord Himself.…But by the number fifty after our Lord’s resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary[Matthew 20:10] added to forty signifieth the reward paid to the faithful who toil in this life, which our Father hath prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 556, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVI (HTML)
CCEL Footnote 5094 (In-Text, Margin)
... findeth not, save out of those things which the Lord Himself returneth. “I will receive,” he saith, “the cup of salvation, and call upon the Name of the Lord” (ver. 13). “My vows will I render to the Lord, before all His people” (ver. 14). Who hath given thee the cup of salvation, which when thou takest, and callest upon the Name of the Lord, thou shalt return unto Him a reward for all that He hath returned unto thee? Who, save He who saith, “Are ye able to drink the cup that I shall drink of?”[Matthew 20:22] Who hath given unto thee to imitate His sufferings, save He who hath suffered before for thee? And therefore, “Right dear in the sight of the Lord is the death of His Saints” (ver. 15). He purchased it by His Blood, which He first shed for the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 583, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Tadze. (HTML)
CCEL Footnote 5335 (In-Text, Margin)
... “Wherewithal shall a young man cleanse his way?” This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize the two nations, who were striving even in Rebecca’s womb; when it was said to her, not from works, but of Him that calleth, “The elder shall serve the younger.” But the younger saith here that he is of no reputation: for this reason he hath become greater: since “behold, they that were first are last, and they that were last first.”[Matthew 20:16]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 607, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXVII (HTML)
CCEL Footnote 5519 (In-Text, Margin)
... light, Christ, hath arisen; it is good for thee to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted.…The Lord recalled the sons of Zebedee to humility, and said unto them, “Are ye able to drink of the cup that I shall drink of?”[Matthew 20:21-22] I came to be humble: and are ye wishing to be exalted before Me? The way I go, do ye follow, He saith. For if ye choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 633, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXVIII (HTML)
CCEL Footnote 5708 (In-Text, Margin)
... joy, being in spiritual things, not in earthly, taketh up a song to God, to sing before the Angels, that very assembly of Angels is the Temple of God, we worship toward God’s Temple. There is a Church below, there is a Church above also; the Church below, in all the faithful; the Church above, in all the Angels. But the God of Angels came down to the Church below, and Angels ministered to Him on earth, while He ministered to us; for, “I came not,” saith He, “to be ministered unto, but to minister.”[Matthew 20:28] …The Lord of Angels died for man. Therefore, “I will worship toward Thy holy Temple;” I mean, not the temple made with hands, but that which Thou hast made for Thyself.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 668, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVII (HTML)
CCEL Footnote 5915 (In-Text, Margin)
... of men.” What “service”? Listen to Paul himself. “And ourselves,” saith he, “your servants for Jesus Christ’s sake.” He who said, “If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?” yet said, that he was a “servant.” For we are your servants, brethren. Let none of us speak of himself, as though he were greater than you. We shall be greater if we are more humble. “But whosoever will be great among you” (it is the Lord’s saying), “shall be your servant.”[Matthew 20:26] Paul the Apostle, indeed, living by his own labour, refused even to receive “the grass of the mountains;” he chose to want; nevertheless, the mountains gave “grass.” Because he chose not to receive, ought the mountains therefore not to give, and so ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 123, footnote 3 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book V (HTML)
The Emperor orders a Convention composed of All the Various Sects. Arcadius is proclaimed Augustus. The Novatians permitted to hold their Assemblies in the City of Constantinople: Other Heretics driven out. (HTML)
CCEL Footnote 719 (In-Text, Margin)
... their churches equal privileges with those to which he gave his more especial sanction. But the bishops of the other sects, on account of their disagreement among themselves, were despised and censured even by their own followers: so that overwhelmed with perplexity and vexation they departed, addressing consolatory letters to their adherents, whom they exhorted not to be troubled because many had deserted them and gone over to the homoousian party; for they said, ‘Many are called, but few chosen’[Matthew 20:16] —an expression which they never used when on account of force and terror the majority of the people was on their side. Nevertheless the orthodox believers were not wholly exempt from inquietude; for the affairs of the Antiochian church caused ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 28, footnote 8 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 193 (In-Text, Margin)
... whether the cup can or cannot pass from Him; but to say this of God the Word is utter impiety and blasphemy. For exactly did He know the end of the mystery of the œconomy Who for this very reason came among us, Who of His own accord took our nature, Who emptied Himself. For this cause too He foretold to the Holy Apostles, “Behold we go up to Jerusalem; and the Son of Man shall be betrayed…into the hands of the Gentiles to mock and to scourge and to crucify Him, and the third day He shall rise again.”[Matthew 20:18-19] How then can He Who foretold these things, and, when Peter deprecated their coming to pass, rebuked him, Himself deprecate their coming to pass, when He clearly knows all that is to be? Is it not absurd that Abraham many generations ago should have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Immutable. (HTML)
CCEL Footnote 1038 (In-Text, Margin)
... generated of her, i.e. made, or formed, is of the Holy Ghost. Joseph, ignorant of the mystery, was suspicions of adultery; he was therefore plainly taught the formation by the Spirit. It is this which He signified through the prophet when He said “A body hast thou prepared me” for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save[Matthew 20:23] His own body, then the Lord Christ had a body.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 191, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1234 (In-Text, Margin)
Orth. —Then He ought to have told the blind men and the woman of Canaan and the multitude not to call Him Son of David, and yet the blind men cried out “Thou Son of David have mercy on us.”[Matthew 20:31] And the woman of Canaan “Have mercy on me O Son of David; my daughter is grievously vexed with a Devil.” And the multitude: “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord.” And not only did He not take it ill, but even praised their faith; for the blind He freed from their long weary night and granted them the power of sight; the maddened and distraught daughter of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 311, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Catholic doctrine, that the Son is proper to the Father's substance, and eternal. Restatement of Arianism in contrast, that He is a creature with a beginning: the controversy comes to this issue, whether one whom we are to believe in as God, can be so in name only, and is merely a creature. What pretence then for being indifferent in the controversy? The Arians rely on state patronage, and dare not avow their tenets. (HTML)
... work?’ But if they themselves own that they have heard it now for the first time, how can they deny that this heresy is foreign, and not from our fathers? But what is not from our fathers, but has come to light in this day, how can it be but that of which the blessed Paul has foretold, that ‘in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, in the hypocrisy of liars; cauterized in their own conscience, and turning from the truth[Matthew 20:16]?’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 385, footnote 11 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... profitable for the people that for a season judges should be raised up to them. The Saviour too might have come among us from the beginning, or on His coming might not have been delivered to Pilate; but He came ‘at the fulness of the ages,’ and when sought for said, ‘I am He.’ For what He does, that is profitable for men, and was not fitting in any other way; and what is profitable and fitting, for that He provides. Accordingly He came, not ‘that He might be ministered unto, but that He might minister[Matthew 20:28],’ and might work our salvation. Certainly He was able to speak the Law from heaven, but He saw that it was expedient to men for Him to speak from Sinai; and that He has done, that it might be possible for Moses to go up, and for them hearing the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 414, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
37. And while such is the sense of expressions like these, those which speak humanly concerning the Saviour admit of a religious meaning also. For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid, or when He asks on coming into the parts of Cæsarea, ‘Whom do men say that I am?’ or, ‘How many loaves have ye?’ and, ‘What will ye that I shall do unto you[Matthew 20:32]?’ we may know, from what has been already said, the right sense of the passages, and may not stumble as Christ’s enemies the Arians. First then we must put this question to the irreligious, why they consider Him ignorant? for one who asks, does not for certain ask from ignorance; but it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 518, footnote 7 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 333. Easter-day, Coss. Dalmatius and Zenophilus; Præfect, Paternus; vi Indict.; xvii Kal. Maii, xx Pharmuthi; xv Moon; vii Gods; Æra Dioclet. 49. (HTML)
With regard to the cup, the Lord said, ‘Are ye able to drink of that cup which I am about to drink of?’ And when the disciples assented, the Lord said, ‘Ye shall indeed drink of My cup; but that ye should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared[Matthew 20:22-23].’ Therefore, my beloved, let us be sensible of the gift, though we are found insufficient to repay it. As we have ability, let us meet the occasion. For although nature is not able, with things unworthy of the Word, to return a recompense for such benefits, yet let us render Him thanks while we persevere in piety. And how can we more abide in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 12, footnote 24 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To the Virgins of Æmona. (HTML)
CCEL Footnote 157 (In-Text, Margin)
... same as the sentence of His tribunal. Many ways seem right to men which are afterwards found to be wrong. And a treasure is often stowed in earthen vessels. Peter thrice denied his Lord, yet his bitter tears restored him to his place. “To whom much is forgiven, the same loveth much.” No word is said of the flock as a whole, yet the angels joy in heaven over the safety of one sick ewe. And if any one demurs to this reasoning, the Lord Himself has said: “Friend, is thine eye evil because I am good?”[Matthew 20:15]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 31, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 510 (In-Text, Margin)
23. We must proceed by a different path, for our purpose is not the praise of virginity but its preservation. To know that it is a good thing is not enough: when we have chosen it we must guard it with jealous care. The first only requires judgment, and we share it with many; the second calls for toil, and few compete with us in it. “He that shall endure unto the end,” the Lord says, “the same shall be saved,” and “many are called but few are chosen.”[Matthew 20:16] Therefore I conjure you before God and Jesus Christ and His elect angels to guard that which you have received, not readily exposing to the public gaze the vessels of the Lord’s temple (which only the priests are by right allowed to see), that no profane person may look ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 139, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1991 (In-Text, Margin)
12. The regard which I feel for you, my dear brother, makes me remind you of these things; for you must offer to Christ not only your money but yourself, to be a “living sacrifice, holy, acceptable unto God, which is your reasonable service,” and you must imitate the son of man who “came not to be ministered unto but to minister.”[Matthew 20:28] What the patriarch did for strangers that our Lord and Master did for His servants and disciples. “Skin for skin, yea, all that a man hath will he give for his life. But,” says the devil, “touch his flesh and he will curse thee to thy face.” The old enemy knows that the battle with impurity is a harder one than that with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 141, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2010 (In-Text, Margin)
1. I never supposed, son Oceanus, that the clemency of the Emperor would be assailed by criminals, or that persons just released from prison would after their own experience of its filth and fetters complain of relaxations allowed to others. In the gospel he who envies another’s salvation is thus addressed: “Friend, is thine eye evil because I am good?”[Matthew 20:15] “God hath concluded them all in sin that he might have mercy upon all.” “When sin abounded grace did much more abound.” The first born of Egypt are slain and not even a beast belonging to Israel is left behind in Egypt. The heresy of the Cainites rises before me and the once slain viper lifts up its shattered head, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 162, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2384 (In-Text, Margin)
12. I give you this, Fabiola, the best gift of my aged powers, to be as it were a funeral offering. Oftentimes have I praised virgins and widows and married women who have kept their garments always white and who follow the Lamb whithersoever He goeth. Happy indeed is she in her encomium who throughout her life has been stained by no defilement. But let envy depart and censoriousness be silent. If the father of the house is good why should our eye be evil?[Matthew 20:15] The soul which fell among thieves has been carried home upon the shoulders of Christ. In our father’s house are many mansions. Where sin hath abounded, grace hath much more abounded. To whom more is forgiven the same loveth more.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 201, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2841 (In-Text, Margin)
... inn of the church. She noticed the place called Adomim or the Place of Blood, so-called because much blood was shed there in the frequent incursions of marauders. She beheld also the sycamore tree of Zacchæus, by which is signified the good works of repentance whereby he trod under foot his former sins of bloodshed and rapine, and from which he saw the Most High as from a pinnacle of virtue. She was shewn too the spot by the wayside where the blind men sat who, receiving their sight from the Lord,[Matthew 20:30-34] became types of the two peoples who should believe upon Him. Then entering Jericho she saw the city which Hiel founded in Abiram his firstborn and of which he set up the gates in his youngest son Segub. She looked upon the camp of Gilgal and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 409, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4891 (In-Text, Margin)
... mansions in my Father’s house, that is to say, if each individual did not prepare for himself a mansion through his own works rather than receive it through the bounty of God. The preparation is therefore not mine, but yours.” This view is supported by the fact that it profited Judas nothing to have a place prepared, since he lost it by his own fault. And we must interpret in the same way what our Lord says to the sons of Zebedee, one of whom wished to sit on His left hand, the other on His right:[Matthew 20:23] “My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give, but it is for them for whom it hath been prepared of my Father.” It is not the Son’s to give; how then is it the Father’s to prepare? There are, He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 412, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4916 (In-Text, Margin)
33. So far I have replied to the separate portions of his argument; I shall now address myself to the general question. Our Lord says to his disciples,[Matthew 20:26] “Whosoever would become great among you, let him be least of all.” If we are all to be equal in heaven, in vain do we humble ourselves here that we may be greater there. Of the two debtors who owed, one five hundred pence, the other fifty, he to whom most was forgiven loved most. And so the Saviour says, “I say to you, her sins which are many are forgiven her, for she hath loved much. But to whom little is forgiven, the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 423, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Vigilantius. (HTML)
CCEL Footnote 4984 (In-Text, Margin)
... were as silly as you, who could be wise? And, to follow out your argument, virginity would not deserve our approbation. For if all were virgins, we should have no marriages; the race would perish; infants would not cry in their cradles; midwives would lose their pay and turn beggars; and Dormitantius, all alone and shrivelled up with cold, would lie awake in his bed. The truth is, virtue is a rare thing and not eagerly sought after by the many. Would that all were as the few of whom it is said:[Matthew 20:16] “Many are called, few are chosen.” The prison would be empty. But, indeed, a monk’s function is not to teach, but to lament; to mourn either for himself or for the world, and with terror to anticipate our Lord’s advent. Knowing his own weakness and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 78, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1450 (In-Text, Margin)
... not on David’s throne of wood, we will bring forward that saying, The Scribes and the Pharisees sit in Moses’ seat: for it signifies not his wooden seat, but the authority of his teaching. In like manner then I would have you seek for David’s throne not the throne of wood, but the kingdom itself. Take, too, as my witnesses the children who cried aloud, Hosanna to the Son of David, blessed is the King of Israel. And the blind men also say, Son of David, have mercy on us[Matthew 20:30]. Gabriel too testifies plainly to Mary, saying, And the Lord God shall give unto Him the throne of His father David. Paul also saith, Remember Jesus Christ raised from the dead, of the seed of David, according to my Gospel: and in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1618 (In-Text, Margin)
... not yet entered, but the robber enters! Moses and the Prophets had not yet entered, and the robber enters though a breaker of the law. Paul also wondered at this before thee, saying, Where sin abounded, there grace did much more abound. They who had borne the heat of the day had not yet entered; and he of the eleventh hour entered. Let none murmur against the goodman of the house, for he says, Friend, I do thee no wrong; is it not lawful for Me to do what I will with Mine own[Matthew 20:12]? The robber has a will to work righteousness, but death prevents him; I wait not exclusively for the work, but faith also I accept. I am come who feed My sheep among the lilies, I am come to feed them in the gardens. I have found a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 248, footnote 15 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3069 (In-Text, Margin)
... criest thou unto Me?” Comfort this people, I pray thee, I, who was thy nursling, and have since been made Pastor, and now even Chief Pastor. Give a lesson, to me in the Pastor’s art, to this people of obedience. Discourse awhile on our present heavy blow, about the just judgments of God, whether we grasp their meaning, or are ignorant of their great deep. How again “mercy is put in the balance,” as holy Isaiah declares, for goodness is not without discernment, as the first labourers in the vineyard[Matthew 20:12] fancied, because they could not perceive any distinction between those who were paid alike: and how anger, which is called “the cup in the hand of the Lord,” and “the cup of falling which is drained,” is in proportion to transgressions, even though ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 342, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Words of the Gospel, 'When Jesus Had Finished These Sayings,' Etc.--S. Matt. xix. 1. (HTML)
CCEL Footnote 3834 (In-Text, Margin)
XIV. In another place it is also said and understood, and perhaps it is necessary that I should add it as follows to what has already been said, in order that I may impart to you also my wealth. The Mother of the Sons of Zebedee, in an impulse of parental affection, asked a thing in ignorance of the measure of what she was asking,[Matthew 20:20] but pardonably, through the excess of her love and of the kindness due to her children. For there is nothing more affectionate than a Mother,—and I speak of this that I may lay down a law for honouring Mothers. Their mother, then, asked Jesus that they might sit, the one on His right hand, the other on his left. But what saith the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 366, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4066 (In-Text, Margin)
XX. But some will say, What shall I gain, if, when I am preoccupied by baptism, and have cut off myself by my haste from the pleasures of life, when it was in my power to give the reins to pleasure, and then to obtain grace? For the labourers in the vineyard who had worked the longest time gained nothing thereby, for equal wages were given to the very last.[Matthew 20:1] You have delivered me from some trouble, whoever you are who say this, because you have at last with much difficulty told the secret of your delay; and though I cannot applaud your shiftiness, I do applaud your confession. But come hither and listen to the interpretation of the parable, that you may not be injured by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 430, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4642 (In-Text, Margin)
... thou come out for nothing and without wages? But why wilt thou leave to the Egyptians and to the powers of thine adversaries that which they have gained by wickedness, and will spend with yet greater wickedness? It does not belong to them: they have ravished it, and have sacrilegiously taken it as plunder from Him who saith, The silver is Mine and the gold is Mine, and I give it to whom I will. Yesterday it was theirs, for it was permitted to be so; to-day the Master takes it and gives it to thee,[Matthew 20:14] that thou mayest make a good and saving use of it. Let us make to ourselves friends of the Mammon of unrighteousness, that when we fail, they may receive us in the time of judgment.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 119, footnote 7 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1830 (In-Text, Margin)
... clay and incapable of gazing intently in pure contemplation, being led through adornments cognate to its own body. It considers the operations of the Creator, and judges of them meanwhile by their effects, to the end that growing little by little it may one day wax strong enough to approach even the actual unveiled Godhead. This is the meaning, I think, of the words “my Father is greater than I,” and also of the statement, “It is not mine to give save to those for whom it is prepared by my Father.”[Matthew 20:23] This too is what is meant by Christ’s “delivering up the kingdom to God even the Father;” inasmuch as according to the denser doctrine which, as I said, is regarded relatively to us and not to the Son Himself, He is not the end but the first fruits. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 262, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the people of Chalcis. (HTML)
CCEL Footnote 2875 (In-Text, Margin)
... smoke that rises from the ruins of our neighbours’ homes. The flames have almost reached me. May the Lord divert them by the breath of His mouth, and stay this wicked fire. Who is such a coward, so unmanly, so untried in the athlete’s struggles, as not to be nerved to the fight by your cheers, and pray to be hailed victor at your side? You have been the first to step into the arena of true religion; you have beaten off many an attack in bouts with the heretics; you have borne the strong hot wind[Matthew 20:12] of trial, both you who are leaders of the Church, to whom has been the ministry of the altar, and every individual of the laity, including those of higher rank. For this in you is specially admirable and worthy of all praise, that you are all one in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 95, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Preface. (HTML)
11. Nor, again, was it without a reason that he dried the fleece of the Jews, and put the dew from it into a basin, so that it was filled with water, yet he did not himself wash his feet in that dew. The prerogative of so great a mystery was to be given to another. He was being waited for Who alone could wash away the filth of all. Gideon was not great enough to claim this mystery for himself, but “the Son of Man came not to be ministered unto, but to minister.”[Matthew 20:28] Let us, then, recognize in Whom these mysteries are seen to be accomplished. Not in holy Gideon, for they were still at their commencement. Therefore the Gentiles were surpassed, for dryness was still upon the Gentiles, and therefore did Israel surpass them, for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 184, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1539 (In-Text, Margin)
63. So then we have both a reason and a time for the resurrection: a reason because nature in all its produce remains consistent with itself, and does not fail in the generation of men alone; a time because all things are produced at the end of the year. For the seasons of the world consist of one year. What wonder if the year be one since the day is one. For on one day the Lord hired the labourers to work in the vineyard, when He said, “Why stand ye here all the day idle?”[Matthew 20:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 227, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter II. The goodness of the Son of God is proved from His works, namely, His benefits that He showed towards the people of Israel under the Old Covenant, and to Christians under the New. It is to one's own interest to believe in the goodness of Him Who is one's Lord and Judge. The Father's testimony to the Son. No small number of the Jewish people bear witness to the Son; the Arians therefore are plainly worse than the Jews. The words of the Bride, declaring the same goodness of Christ. (HTML)
26. Thou seest His goodness, in that He laid it down of His own accord: thou seest His power, in that He took it again—dost thou deny His goodness, when He has said of Himself in the Gospel, “If I am good, why is thine eye evil”?[Matthew 20:15] Ungrateful wretch what doest thou? Dost thou deny His goodness, in Whom is thy hope of good things—if, indeed, thou believest this? Dost thou deny His goodness, Who hath given us what “eye hath not seen, nor ear heard?”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 285, footnote 14 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Prologue. (HTML)
11. Neither do I, my brethren, with greedy desires, long for this, so that I may be set over many things; the recompense I get from the fact of your advance is enough for me. Oh that I may not be found unworthy of that which I have received! Let those things which are too great for me be assigned to better men. I demand them not! Yet mayest Thou say, O Lord: “I will give unto this last, even as unto thee.”[Matthew 20:14] Let the man that deserves it receive authority over ten cities.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 291, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. The Lord would rather leave the granting of that request to the Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, and also by comparing them with other passages. (HTML)
54. “ How,” they say, “can the Son of God be the only true God, like to the Father, when He Himself said to the sons of Zebedee: ‘Ye shall drink indeed of My cup; but to sit on My right hand or on My left, is not Mine to give to you, but to those for whom it has been prepared of My Father’?”[Matthew 20:23] This, then, is, as you desire, your proof of divine inequality; though in it you ought rather to reverence the Lord’s kindness and to adore His grace; if, that is, you could but perceive the deep secrets of the virtue and wisdom of God.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 292, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. The Lord would rather leave the granting of that request to the Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, and also by comparing them with other passages. (HTML)
56. She then, somewhat yielding to the devotion of a mother’s zeal, besought the Saviour, saying: “Grant that these my two sons may sit the one on Thy right hand, the other on Thy left in Thy kingdom.”[Matthew 20:21] Although it was an error, it was an error of a mother’s affections; for a mother’s heart knows no patience. Though eager for the object of her desires, yet her longing was pardonable, for she was not greedy for money, but for grace. Not shameless was her request, for she thought not of herself, but of her children. Contemplate the mother, reflect upon her.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 292, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. The Lord would rather leave the granting of that request to the Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, and also by comparing them with other passages. (HTML)
62. Lastly, the Lord, Who knew that a mother’s affection is to be honoured, answered not the woman, but her sons, saying: “Are ye able to drink of the cup that I shall drink of?” When they say: “We are able,” Jesus says to them: “Ye shall drink indeed of My cup; but to sit on My right hand and on My left is not Mine to give to you, but to those for whom it is prepared of My Father.”[Matthew 20:22-23]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 292, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. The Lord would rather leave the granting of that request to the Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, and also by comparing them with other passages. (HTML)
... but rather of tenderness, that He said: “It is not Mine to give to you;” note that when the sons of Zebedee make the request without their mother, He said nothing about the Father; for thus it is written: “It is not Mine to give to you, but those for whom it has been prepared.” So the Evangelist Mark has stated it. But when the mother makes this request on her sons’ behalf, as we find it in Matthew, He says: “It is not Mine to give to you, but to those for whom it has been prepared of My Father.”[Matthew 20:23] Here He added: “of My Father,” for a mother’s feelings demanded greater tenderness.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 294, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that the request must be reckoned amongst the impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, and shows this next by an exposition of the passage. Lastly, he once more confirms the reply he has given on the impossibility of Christ's session. (HTML)
76. Suppose, however, that it had been possible for men to obtain what was desired; what does it mean when He says: “But to sit on My right hand and on My left is not Mine to give to you”?[Matthew 20:23] What is “Mine”? Above He said: “Ye shall drink indeed of My cup;” and again He added: “It is not Mine to give to you.” Above He said “Mine,” and again lower down He said “Mine.” He made no change. And so the earlier passages tell us why He said “Mine.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 294, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that the request must be reckoned amongst the impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, and shows this next by an exposition of the passage. Lastly, he once more confirms the reply he has given on the impossibility of Christ's session. (HTML)
77. For being asked by a woman as man to allow her sons to sit on His right hand and His left, because she asked Him as man, the Lord also as though only man answered concerning His Passion: “Are ye able to drink of the cup that I shall drink of?”[Matthew 20:22]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 297, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VIII. Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time the Father, at another the Lord. How many heresies are silenced by one verse of Scripture! We must distinguish between the things that belong to Christ as Son of God or as Son of David. For under the latter title only must we ascribe it to Him that He was a servant. Lastly, he points out that many passages cannot be taken except as referring to the Incarnation. (HTML)
... the poison of his blasphemous arguments to flow back upon himself. For in interpreting the inequality of the Father and the Son by the analogy of human habits (wandering from the truth in either case), he puts Him first Whom he makes little of, confessing Him to be the First, Whom he hears to be at the right hand. The Manichæan also is set aside, for he does not deny that He is the Son of David according to the flesh, Who, at the cry of the blind men, “Jesus, Thou Son of David, have mercy on us,”[Matthew 20:30] was pleased at their faith and stood and healed them. But He does deny that this refers to His eternity, if He is called Son of David alone by those who are false.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 214, footnote 9 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book III. Of the Canonical System of the Daily Prayers and Psalms. (HTML)
Chapter III. How throughout all the East the services of Tierce, Sext, and None are ended with only three Psalms and prayers each; and the reason why these spiritual offices are assigned more particularly to those hours. (HTML)
... of day;” and “I will meditate on Thee in the morning;” and “I prevented the dawning of the day and cried;” and again, “Mine eyes to Thee have prevented the morning, that I might meditate on Thy words.” At these hours too that householder in the Gospel hired labourers into his vineyard. For thus also is he described as having hired them in the early morning, which time denotes the Mattin office; then at the third hour; then at the sixth; after this, at the ninth; and last of all, at the eleventh,[Matthew 20:1-6] by which the hour of the lamps is denoted.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 329, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter XIX. That the beginning of our good will and its completion comes from God. (HTML)
... daily assistance of the Lord, and that it belongs to divine grace to give us opportunities of salvation and prosperous undertakings and victory: but that it is ours to follow up the blessings which God gives us with earnestness or indifference. And this same fact we see is plainly taught in the healing of the blind men. For the fact that Jesus passed by them, was a free gift of Divine providence and condescension. But the fact that they cried out and said “Have mercy on us, Lord, thou son of David,”[Matthew 20:31] was an act of their own faith and belief. That they received the sight of their eyes was a gift of Divine pity. But that after the reception of any blessing, the grace of God, and the use of free will both remain, the case of the ten lepers, who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 399, footnote 10 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXXIV. Answer on the different reasons for prayer being heard. (HTML)
... sufficient for thee, for strength is made perfect in weakness.” And this feeling even our Lord expressed when He prayed in the character of man which He had taken, that He might give us a form of prayer as other things also by His example; saying thus: “Father, if it be possible, let this cup pass from me: nevertheless not as I will but as Thou wilt,” though certainly His will was not discordant with His Father’s will, “For He had come to save what was lost and to give His life a ransom for many;”[Matthew 20:28] as He Himself says: “No man taketh my life from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again.” In which character there is in the thirty-ninth Psalm the following sung by the blessed David, of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 432, footnote 7 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XV. Of the manifold grace of men's calls. (HTML)
... thou hast believed so be it unto thee.” To others hoping for restoration from the touch of His hem, He granted rich gifts of healing. To some, when asked, He bestowed remedies for their diseases. To others He afforded the means of healing unasked: others He urged on to hope, saying: “Willest thou to be made whole?” to others when they were without hope He brought help spontaneously. The desires of some He searched out before satisfying their wants, saying: “What will ye that I should do for you?”[Matthew 20:32] To another who knew not the way to obtain what he desired, He showed it in His kindness, saying: “If thou believest thou shalt see the glory of God.” Among some so richly did He pour forth the mighty works of His cures that of them the Evangelist ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 32, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Dorus, Bishop of Beneventum. (HTML)
CCEL Footnote 209 (In-Text, Margin)
... authority: lest he whom you advanced hastily to the priestly rank should enter on his office to the detriment of those with whom he associated and become demoralized by the growth within him, not of the virtue of humility, but of the vice of conceit. For you were not unaware that the Lord had said that “he that humbleth himself shall be exalted: but he that exalteth himself shall be humbled,” and also had said, “but ye seek from little to increase, and from the greater to be less[Matthew 20:28].” For both actions are out of order and out of place: and all the fruit of men’s labours is lost, all the measure of their deserts is rendered void, if the gaining of dignity is proportioned to the amount of flattery used: so that the eagerness to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 76, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Pulcheria Augusta about the self-seeking of Anatolius. (HTML)
CCEL Footnote 451 (In-Text, Margin)
... about ordinations, no controversies about privileges, no strifes about taking that which is another’s; but by the fair law of love a reasonable order will be kept both in conduct and in office, and he will be truly great who is found free from all self-seeking, as the Lord says, “Whosoever will become greater among you, let him be your minister, and whosoever will be first among you shall be your slave; even as the Son of Man came not to be ministered unto but to minister[Matthew 20:26-28].” And yet these precepts were at the time given to men who wished to rise from a mean estate and to pass from the lowest to the highest things; but what more does the ruler of the church of Constantinople covet than he has gained? or what will ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 2b, footnote 1 (Image)
Leo the Great, Gregory the Great
The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great. (HTML)
The Book of Pastoral Rule. (HTML)
Part I. (HTML)
That the unskilful venture not to approach an office of authority. (HTML)
... appear as teachers, they covet superiority to others, and, as the Truth attests, they seek the first salutations in the market-place, the first rooms at feasts, the first seats in assemblies (Matth. xxiii. 6, 7), being all the less able to administer worthily the office they have undertaken of pastoral care, as they have reached the magisterial position of humility out of elation only. For, indeed, in a magisterial position language itself is confounded when one thing is learnt and another taught[Matthew 20:25]. Against such the Lord complains by the prophet, saying, They have reigned, and not by Me; they have been set up as princes, and I knew it not (Hos. viii. 4). For those reign of themselves, and not by the Will of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 339, footnote 9 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On the Sinful Woman. (HTML)
CCEL Footnote 645 (In-Text, Margin)
... against the disciples. He arose and rebuked the billows, and there was a great calm. The widow, the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied He restored strength. For the blind man, afflicted and weary, He opened his eyes and he saw the light. And for two others who besought Him,[Matthew 20:30] at once He opened their eyes. As for me, thus have I heard the fame of the man from afar; and I called Him to bless my possessions, and to bless all my flocks and herds.”
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 363, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Monks. (HTML)
CCEL Footnote 842 (In-Text, Margin)
... receive power from our Lord to tread upon snakes and scorpions. Let us lay aside from us wrath, with all fury and malice. Let no reviling proceed out of our mouth, with which we pray unto God. Let us not be cursers, that we may be delivered from the curse of the law. Let us be diligent workers, that we may obtain our reward with those of old. Let us take up the burden of the day, that we may seek a more abundant reward. Let us not be idle workers, for lo! our Lord has hired us for His vineyard.[Matthew 20:1] Let us be planted as vines in the midst of His vineyard, for it is the true vineyard. Let us be fruitful vines, that we may not be uprooted out of His vineyard. Let us be a sweet odour, that our fragrance may breathe forth to all around. Let us be ...