... not only protects those who believe from the assaults of the demon, but also gives them command over those who rule over others. And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to God, and to keep yourselves from all uncleanness, that the demons may be expelled, and God may dwell in you. And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for ‘whatever things ye ask, believing, ye shall receive.’[Matthew 21:22] But even the demons themselves, in proportion as they see faith grow in a man, in that proportion they depart from him, residing only in that part in which something of infidelity still remains; but from those who believe with full faith, they ...

Ante-Nicene Fathers, Volume 8, page 417, footnote 3 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

The Gospel of Nicodemus; Part I.--The Acts of Pilate:  First Greek Form. (HTML)

Chapter 1. (HTML)

CCEL Footnote 1809 (In-Text, Margin)

And Pilate having called the runner, says to him: Why hast thou done this, and spread out thy cloak upon the earth, and made Jesus walk upon it? The runner says to him: My lord procurator, when thou didst send me to Jerusalem to Alexander, I saw him sitting upon an ass, and the sons of the Hebrews held branches in their hands, and shouted; and other spread their clothes under him saying, Save now, thou who art in the highest: blessed is he that cometh in the name of the Lord.[Matthew 21:8-9]

Ante-Nicene Fathers, Volume 8, page 433, footnote 2 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

The Gospel of Nicodemus; Part I.--The Acts of Pilate:  Second Greek Form. (HTML)

Chapter 15. (HTML)

CCEL Footnote 1926 (In-Text, Margin)

... Joseph. Thereafter, embracing me, he kissed me, and said, Turn thyself, and see who I am. Turning myself, therefore, and looking, I said, My lord, I know not who thou art. He says, I am Jesus, whom thou didst bury the day before yesterday. I say to him, Show me the tomb, and then I shall believe. He took me, therefore, by the hand, and led me away to the tomb, which had been opened. And seeing the linen and the napkin, and recognising him, I said, Blessed is he that cometh in the name of the Lord;[Matthew 21:9] and I adored him. Then taking me by the hand, and accompanied by the angels, he brought me to my house in Arimathæa, and said to me, Sit here for forty days; for I go to my disciples, in order that I may enable them fully to proclaim my ...

Ante-Nicene Fathers, Volume 8, page 556, footnote 2 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

Martyrdom of the Holy and Glorious Apostle Bartholomew. (HTML)

CCEL Footnote 2421 (In-Text, Margin)

... glorified in Father and Holy Spirit; one God, the Holy Spirit, worshipped in Father and Son; and acknowledged to be truly one, the Father unbegotten, the Son begotten, the Holy Spirit proceeding; and in Thee the Father, and in the Holy Spirit, Thine only begotten Son our Lord Jesus Christ is, in whose name Thou hast given us power to heal the sick, to cure paralytics, to expel demons, and raise the dead: for He said to us, Verily I say unto you, that whatever ye shall ask in my name ye shall receive.[Matthew 21:22] I entreat, then, that in His name all this multitude may be saved, that all may know that Thou alone art God in heaven, and in the earth, and in the sea, who seekest the salvation of men through that same Jesus Christ our Lord, with whom Thou livest ...

Ante-Nicene Fathers, Volume 8, page 590, footnote 2 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

The Book of John Concerning the Falling Asleep of Mary. (HTML)

CCEL Footnote 2626 (In-Text, Margin)

... had come to pass through the mother of God, and ever-virgin Mary the mother of the Lord, while we the apostles were with her in Jerusalem, the Holy Spirit said to us: You know that on the Lord’s day the good news was brought to the Virgin Mary by the archangel Gabriel; and on the Lord’s day the Saviour was born in Bethlehem; and on the Lord’s day the children of Jerusalem came forth with palm branches to meet him, saying, Hosanna in the highest, blessed is He that cometh in the name of the Lord;[Matthew 21:9] and on the Lord’s day He rose from the dead; and on the Lord’s day He will come to judge the living and the dead; and on the Lord’s day He will come out of heaven, to the glory and honour of the departure of the holy glorious virgin who brought Him ...

Ante-Nicene Fathers, Volume 9, page 92, footnote 17 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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Section XXXII. (HTML)

CCEL Footnote 2184 (In-Text, Margin)

[1] And when Jesus entered Jerusalem, he went up to the temple of God, and found [2] there oxen and sheep and doves.[Matthew 21:12] And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have ...

Ante-Nicene Fathers, Volume 9, page 92, footnote 19 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

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Section XXXII. (HTML)

CCEL Footnote 2186 (In-Text, Margin)

[1] And when Jesus entered Jerusalem, he went up to the temple of God, and found [2] there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers;[Matthew 21:12] and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not ...

Ante-Nicene Fathers, Volume 9, page 92, footnote 20 (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 XXXII. (HTML)

CCEL Footnote 2187 (In-Text, Margin)

[1] And when Jesus entered Jerusalem, he went up to the temple of God, and found [2] there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves;[Matthew 21:13] and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he ...

Ante-Nicene Fathers, Volume 9, page 93, footnote 38 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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Section XXXIII. (HTML)

CCEL Footnote 2243 (In-Text, Margin)

[1] [Arabic, p. 125] And when evening came, Jesus went forth outside of the city, he and his [2] disciples. And as they passed in the morning, the disciples saw that fig tree [3] withered away from its root.[Matthew 21:20] And they passed by, and said, How did the fig tree dry [4] up immediately? And Simon remembered, and said unto him, My Master, behold, [5] that fig tree which thou didst curse hath dried up. And Jesus answered and said [6] unto them, Let there be in you the faith of God. Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 3 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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Section XXXIII. (HTML)

CCEL Footnote 2247 (In-Text, Margin)

... the morning, the disciples saw that fig tree [3] withered away from its root. And they passed by, and said, How did the fig tree dry [4] up immediately? And Simon remembered, and said unto him, My Master, behold, [5] that fig tree which thou didst curse hath dried up. And Jesus answered and said [6] unto them, Let there be in you the faith of God. Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye say, ye shall have what ye say.[Matthew 21:21] And if ye say to this mountain, Remove, and [8] fall into the sea, it shall be. And all that ye ask God in prayer, and believe, he [9, 10] will give you. And the apostles said unto our Lord, Increase our faith. He said unto them, If there be in you ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 5 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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Section XXXIII. (HTML)

CCEL Footnote 2249 (In-Text, Margin)

... they passed by, and said, How did the fig tree dry [4] up immediately? And Simon remembered, and said unto him, My Master, behold, [5] that fig tree which thou didst curse hath dried up. And Jesus answered and said [6] unto them, Let there be in you the faith of God. Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye say, ye shall have what ye say. And if ye say to this mountain, Remove, and [8] fall into the sea, it shall be.[Matthew 21:22] And all that ye ask God in prayer, and believe, he [9, 10] will give you. And the apostles said unto our Lord, Increase our faith. He said unto them, If there be in you faith like a grain of mustard, ye shall say to this fig tree, Be thou torn up, ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 31 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2275 (In-Text, Margin)

[26, 27] And they came again to Jerusalem. And it came to pass, on one of the days, as Jesus was walking in the temple, and teaching the people, and preaching the [28] gospel, that the chief priests and the scribes with the elders came upon him, and said unto him, Tell us: By what power doest thou this? and who gave thee this [29] power to do that? And Jesus said unto them, I also will ask you one word, and if [30] ye tell me, I also shall tell you by what power I do that.[Matthew 21:25] The baptism of John, from [31] what place is it? from heaven or of men? Tell me. And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 33 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2277 (In-Text, Margin)

... days, as Jesus was walking in the temple, and teaching the people, and preaching the [28] gospel, that the chief priests and the scribes with the elders came upon him, and said unto him, Tell us: By what power doest thou this? and who gave thee this [29] power to do that? And Jesus said unto them, I also will ask you one word, and if [30] ye tell me, I also shall tell you by what power I do that. The baptism of John, from [31] what place is it? from heaven or of men? Tell me.[Matthew 21:25] And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him? But if we shall say, Of men; [33] we fear that the people will stone us, all of ...

Ante-Nicene Fathers, Volume 9, page 94, 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)

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Section XXXIII. (HTML)

CCEL Footnote 2278 (In-Text, Margin)

... upon him, and said unto him, Tell us: By what power doest thou this? and who gave thee this [29] power to do that? And Jesus said unto them, I also will ask you one word, and if [30] ye tell me, I also shall tell you by what power I do that. The baptism of John, from [31] what place is it? from heaven or of men? Tell me. And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him?[Matthew 21:26] But if we shall say, Of men; [33] we fear that the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you ...

Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)

CCEL Footnote 2284 (In-Text, Margin)

... tell you by what power I do that. The baptism of John, from [31] what place is it? from heaven or of men? Tell me. And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him? But if we shall say, Of men; [33] we fear that the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not.[Matthew 21:28] Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 41 (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 XXXIII. (HTML)

CCEL Footnote 2285 (In-Text, Margin)

... shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him? But if we shall say, Of men; [33] we fear that the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard.[Matthew 21:29] And he answered and said, I do not wish [37] to: but finally he repented, and went. And he went to the other, and said unto [38] him likewise. And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 42 (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 XXXIII. (HTML)

CCEL Footnote 2286 (In-Text, Margin)

... believe him? But if we shall say, Of men; [33] we fear that the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: but finally he repented, and went.[Matthew 21:30] And he went to the other, and said unto [38] him likewise. And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They said unto him, The first. Jesus said unto them, Verily I say unto you, The publicans ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 43 (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 XXXIII. (HTML)

CCEL Footnote 2287 (In-Text, Margin)

... the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: but finally he repented, and went. And he went to the other, and said unto [38] him likewise.[Matthew 21:31] And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They said unto him, The first. Jesus said unto them, Verily I say unto you, The publicans and harlots go before you into [39] the kingdom of God. ...

Ante-Nicene Fathers, Volume 9, page 94, footnote 44 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

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Section XXXIII. (HTML)

CCEL Footnote 2288 (In-Text, Margin)

... man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: but finally he repented, and went. And he went to the other, and said unto [38] him likewise. And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They said unto him, The first. Jesus said unto them, Verily I say unto you, The publicans and harlots go before you into [39] the kingdom of God.[Matthew 21:32] John came unto you in the way of righteousness, and ye believed him not; but the publicans and harlots believed him; and ye, not even when ye saw, did ye repent at last, that ye might believe in him.

Ante-Nicene Fathers, Volume 9, page 94, footnote 45 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2289 (In-Text, Margin)

[40][Matthew 21:33] Hear another parable: A man was a householder, and planted a vineyard, and surrounded it with a hedge, and digged in it a winepress, and built in it a tower, [41, 42] and gave it to husbandmen, and went to a distance for a long time. So when the time of the fruits came, he sent his servants unto the husbandmen, that they might [43] send him of the produce of his vineyard. And those husbandmen beat him, and [44] sent him away empty. And he sent unto them another servant also; and they [45] ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 6 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2298 (In-Text, Margin)

... [41, 42] and gave it to husbandmen, and went to a distance for a long time. So when the time of the fruits came, he sent his servants unto the husbandmen, that they might [43] send him of the produce of his vineyard. And those husbandmen beat him, and [44] sent him away empty. And he sent unto them another servant also; and they [45] stoned him, and wounded him, and sent him away with shameful handling. And he sent again another; and they slew him. And he sent many other servants unto [46] them.[Matthew 21:35] And the husbandmen took his servants, and one they beat, and another they [47] stoned, and another they slew. So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2299 (In-Text, Margin)

... came, he sent his servants unto the husbandmen, that they might [43] send him of the produce of his vineyard. And those husbandmen beat him, and [44] sent him away empty. And he sent unto them another servant also; and they [45] stoned him, and wounded him, and sent him away with shameful handling. And he sent again another; and they slew him. And he sent many other servants unto [46] them. And the husbandmen took his servants, and one they beat, and another they [47] stoned, and another they slew.[Matthew 21:36] So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 10 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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Section XXXIII. (HTML)

CCEL Footnote 2302 (In-Text, Margin)

... And he sent again another; and they slew him. And he sent many other servants unto [46] them. And the husbandmen took his servants, and one they beat, and another they [47] stoned, and another they slew. So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had.[Matthew 21:38] But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him. When ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 12 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

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Section XXXIII. (HTML)

CCEL Footnote 2304 (In-Text, Margin)

... [47] stoned, and another they slew. So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours.[Matthew 21:39] So they took [53] him, and put him forth without the vineyard, and slew him. When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? They said unto him, He will destroy them in the worst of ways, and give the ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 13 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

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CCEL Footnote 2305 (In-Text, Margin)

... than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him.[Matthew 21:40] When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? They said unto him, He will destroy them in the worst of ways, and give the vineyard to [55] other husbandmen, who will give him fruit in its season. Jesus ...

Ante-Nicene Fathers, Volume 9, page 95, footnote 14 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2306 (In-Text, Margin)

... vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him. When then the lord [54] of the vineyard shall come, what will he do with those husbandmen?[Matthew 21:41] They said unto him, He will destroy them in the worst of ways, and give the vineyard to [55] other husbandmen, who will give him fruit in its season. Jesus said unto them, Have ye never read in the scripture,

Ante-Nicene Fathers, Volume 9, page 95, footnote 16 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

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CCEL Footnote 2308 (In-Text, Margin)

... son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him. When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? They said unto him, He will destroy them in the worst of ways, and give the vineyard to [55] other husbandmen, who will give him fruit in its season.[Matthew 21:42] Jesus said unto them, Have ye never read in the scripture,

Ante-Nicene Fathers, Volume 9, page 95, footnote 18 (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 XXXIII. (HTML)

CCEL Footnote 2310 (In-Text, Margin)

[56][Matthew 21:42] From God was this,

Ante-Nicene Fathers, Volume 9, page 95, footnote 19 (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 XXXIII. (HTML)

CCEL Footnote 2311 (In-Text, Margin)

[57][Matthew 21:43] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit. And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder. And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake. And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.

Ante-Nicene Fathers, Volume 9, page 95, footnote 20 (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 XXXIII. (HTML)

CCEL Footnote 2312 (In-Text, Margin)

[57] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit.[Matthew 21:44] And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder. And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake. And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.

Ante-Nicene Fathers, Volume 9, page 95, footnote 21 (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 XXXIII. (HTML)

CCEL Footnote 2313 (In-Text, Margin)

[57] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit. And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder.[Matthew 21:45] And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake. And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.

Ante-Nicene Fathers, Volume 9, page 95, footnote 22 (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 XXXIII. (HTML)

CCEL Footnote 2314 (In-Text, Margin)

[57] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit. And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder. And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake.[Matthew 21:46] And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.

Ante-Nicene Fathers, Volume 9, page 103, 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 XXXIX. (HTML)

CCEL Footnote 2688 (In-Text, Margin)

[24][Matthew 21:5] Say ye unto the daughter of Zion,

Ante-Nicene Fathers, Volume 9, page 103, footnote 42 (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 XXXIX. (HTML)

CCEL Footnote 2694 (In-Text, Margin)

... disciples remembered that these things were written of him, and that this [26] they had done unto him. And when the two disciples went, they found as he had [27] said unto them, and they did as Jesus charged them. And when they loosed them, [28] their owners said unto them, Why loose ye them? They said unto them, We seek [29] them for our Lord. And they let them go. And they brought the ass and the colt, [30] and they placed on the colt their garments; and Jesus mounted it.[Matthew 21:8] And most of the multitudes spread their garments on the ground before him: and others cut branches [31] from the trees, and threw them in the way. And when he neared his descent from [Arabic, p. 149] the mount of Olives, all the disciples ...

Ante-Nicene Fathers, Volume 9, page 104, footnote 12 (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 XXXIX. (HTML)

CCEL Footnote 2713 (In-Text, Margin)

[42][Matthew 21:10] And when he entered into Jerusalem, the whole city was agitated, and they said, [43] Who is this? And the multitudes said, This is Jesus, the prophet that is from Nazareth [44] of Galilee. And the multitude which was with him bare witness that he called [45] Lazarus from the grave, and raised him from among the dead. And for this cause great multitudes went out to meet him, because they heard the sign which he did.

Ante-Nicene Fathers, Volume 9, page 104, footnote 13 (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 XXXIX. (HTML)

CCEL Footnote 2714 (In-Text, Margin)

[42] And when he entered into Jerusalem, the whole city was agitated, and they said, [43] Who is this?[Matthew 21:11] And the multitudes said, This is Jesus, the prophet that is from Nazareth [44] of Galilee. And the multitude which was with him bare witness that he called [45] Lazarus from the grave, and raised him from among the dead. And for this cause great multitudes went out to meet him, because they heard the sign which he did.

Ante-Nicene Fathers, Volume 9, page 104, footnote 16 (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 XL. (HTML)

CCEL Footnote 2717 (In-Text, Margin)

[1] [Arabic, p. 150][Matthew 21:14] And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them. But when the chief priests and the Pharisees saw the wonders that he did, and the children that were crying in the temple and [3] saying, Praise be to the Son of David: it distressed them, and they said, Hearest thou not what these say? Jesus said unto them, Yea: did ye not read long ago, From [4] the mouths of children and infants thou hast chosen my praise? And the Pharisees said one to ...

Ante-Nicene Fathers, Volume 9, page 104, footnote 17 (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 XL. (HTML)

CCEL Footnote 2718 (In-Text, Margin)

[1] [Arabic, p. 150] And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them.[Matthew 21:15] But when the chief priests and the Pharisees saw the wonders that he did, and the children that were crying in the temple and [3] saying, Praise be to the Son of David: it distressed them, and they said, Hearest thou not what these say? Jesus said unto them, Yea: did ye not read long ago, From [4] the mouths of children and infants thou hast chosen my praise? And the Pharisees said one to another, Behold, do ye not see that nothing ...

Ante-Nicene Fathers, Volume 9, page 104, footnote 18 (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 XL. (HTML)

CCEL Footnote 2719 (In-Text, Margin)

[1] [Arabic, p. 150] And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them. But when the chief priests and the Pharisees saw the wonders that he did, and the children that were crying in the temple and [3] saying, Praise be to the Son of David: it distressed them,[Matthew 21:16] and they said, Hearest thou not what these say? Jesus said unto them, Yea: did ye not read long ago, From [4] the mouths of children and infants thou hast chosen my praise? And the Pharisees said one to another, Behold, do ye not see that nothing availeth us? for lo, the whole world hath followed him.

Ante-Nicene Fathers, Volume 9, page 310, footnote 6 (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)

The Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ.  The Word of God is Not a Mere Attribute of God, But a Separate Person.  What is Meant When He is Called the Word. (HTML)

... shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord.” And in the Psalms our Lord is called the stone, as follows: “The stone which the builders rejected is made the head of the corner. It is from the Lord, and it is wonderful in our eyes.” And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows:[Matthew 21:42] “Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust.” And Luke writes in Acts: “This is the stone, ...

Ante-Nicene Fathers, Volume 9, page 310, footnote 6 (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)

The Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ.  The Word of God is Not a Mere Attribute of God, But a Separate Person.  What is Meant When He is Called the Word. (HTML)

... shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord.” And in the Psalms our Lord is called the stone, as follows: “The stone which the builders rejected is made the head of the corner. It is from the Lord, and it is wonderful in our eyes.” And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows:[Matthew 21:44] “Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust.” And Luke writes in Acts: “This is the stone, ...

Ante-Nicene Fathers, Volume 9, page 365, footnote 2 (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 VI. (HTML)

Comparison of the Statements of the Four Evangelists Respecting John the Baptist, the Prophecies Regarding Him, His Addresses to the Multitude and to the Pharisees, Etc. (HTML)

... the Pharisees and Sadducees, to whom the words, “Offspring of vipers,” etc., are addressed; nor does Luke introduce the multitudes who meet with the same rebuke, as confessing their sins. And the question may be raised how, if the whole city of Jerusalem, and the whole of Judæa, and the whole region round about Jordan, were baptized of John in Jordan, the Saviour could say, “John the Baptist came neither eating nor drinking, and ye say he hath a devil;” and how could He say to those who asked Him,[Matthew 21:23] “By what authority doest thou these things? I also will ask you one word, which if ye tell me, I also will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or of men? And they reason, and say, If we shall ...

Ante-Nicene Fathers, Volume 9, page 391, footnote 6 (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 X. (HTML)

Discrepancy of the Gospel Narratives Connected with the Cleansing of the Temple. (HTML)

... tables, and to those who sold the doves He said, Take these things hence; make not My Father’s house a house of merchandise. Then His disciples remembered that it was written, The zeal of thy house shall eat me up.” It is to be noted that John makes this transaction of Jesus with those He found selling oxen and sheep and doves in the temple His second work; while the other Evangelists narrate a similar incident almost at the end and in connection with the story of the passion. Matthew has it thus:[Matthew 21:10-13] “At Jesus’ entry into Jerusalem the whole city was stirred, saying, Who is this? And the multitudes said, This is Jesus the prophet, from Nazareth of Galilee. And Jesus went into the temple and cast out all them that sold and bought in the temple, ...

Ante-Nicene Fathers, Volume 9, page 392, footnote 2 (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 X. (HTML)

Discrepancy of the Gospel Narratives Connected with the Cleansing of the Temple. (HTML)

... them, It is written, My house shall be a house of prayer, but ye have made it a den of robbers.” It is further to be observed that what is recorded by the three as having taken place in connection with the Lord’s going up to Jerusalem, when He did these things in the temple, is narrated in a very similar manner by John as taking place long after this, after another visit to Jerusalem different from this one. We must consider the statements, and in the first place that of Matthew, where we read:[Matthew 21:1] “When He drew nigh to Jerusalem and came to Bethphage over against the Mount of Olives, then Jesus sent two disciples, saying unto them, Go ye into the village over against you, and straightway ye shall find an ass tied and a colt with her; loose ...

Ante-Nicene Fathers, Volume 9, page 394, footnote 1 (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 X. (HTML)

The Story of the Purging of the Temple Spiritualized.  Taken Literally, It Presents Some Very Difficult and Unlikely Features. (HTML)

... not much longer to be sacrificed there in accordance with Jewish practices. And possibly the coins which bore the stamp of material things and not of God were poured out by way of type; because the law which appears so venerable, with its letter that kills, was, now that Jesus had come and had used His scourge to the people, to be dissolved and poured out, the sacred office (episcopate) being transferred to those from the Gentiles who believed, and the kingdom of God being taken away from the Jews[Matthew 21:43] and given to a nation bringing forth the fruits of it. But it may also be the case that the natural temple is the soul skilled in reason, which, because of its inborn reason, is higher than the body; to which Jesus ascends from Capernaum, the ...

Ante-Nicene Fathers, Volume 9, page 416, footnote 6 (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 X. (HTML)

The Exposition Continued. (HTML)

... or the treasures of wisdom and knowledge in Christ. And, having hidden it, he goes away, working and devising how he shall buy the field, or the Scriptures, that he may make them his own possession, receiving from the people of God the oracles of God with which the Jews were first entrusted. And when the man taught by Christ has bought the field, the kingdom of God which, according to another parable, is a vineyard, “is taken from them and is given to a nation bringing forth the fruits thereof,”[Matthew 21:43] —to him who in faith has bought the field, as the fruit of his having sold all that he had, and no longer keeping by him anything that was formerly his; for they were a source of evil to him. And you will give the same application, if the field ...

Ante-Nicene Fathers, Volume 9, page 427, footnote 8 (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 X. (HTML)

Different Conceptions of John the Baptist. (HTML)

... different from John whose father was Zacharias, and whose mother was Elisabeth, who were themselves not undistinguished among the people? But it is probable that the fact of his being the Son of Zacharias was not unknown to the people, who thought with regard to John that he was truly a prophet, and were so numerous that the Pharisees, in order to avoid the appearance of saying that which was displeasing to the people, were afraid to answer the question, “Was his baptism from heaven or from men?”[Matthew 21:25] And perhaps, also, to some of them had come the knowledge of the incident of the vision which was seen in the temple, when Gabriel appeared to Zacharias. What credibility, forsooth, has the erroneous opinion, whether of Herod or of some of the ...

Ante-Nicene Fathers, Volume 9, page 429, 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 X. (HTML)

The Withdrawal of Jesus. (HTML)

... their reception of vain movements which, though conceived by the ruler of the wicked and those who feast along with him to be regular and pleasing to them, were irregular and out of tune, if truth be umpire, then Jesus withdraws from the place in which prophecy was attacked and condemned; and He withdraws to the place which had been barren of God among the Gentiles, in order that the Word of God, when the kingdom was taken from the Jews and “given to a nation bringing forth the fruits thereof,”[Matthew 21:43] might be among the Gentiles; and, on account of it, “the children of the desolate one,” who had not been instructed either in the law or the prophets, “might be more than of her who has the husband,” that is, the law. When, then, the word was of old ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 253, footnote 3 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

to Alypius (HTML)

CCEL Footnote 1527 (In-Text, Margin)

... to the ability and zeal of each, made known abroad by those who had heard it, it found many opponents. But when the morning of Quadragesima came round, and a great multitude had assembled at the hour of exposition of Scripture, that passage in the Gospel was read in which our Lord said, concerning those sellers who were driven out of the temple, and the tables of the money-changers which He had overthrown, that the house of His Father had been made a den of thieves instead of a house of prayer.[Matthew 21:12] After awakening their attention by bringing forward the subject of immoderate indulgence in wine, I myself also read this chapter, and added to it an argument to prove with how much greater anger and vehemence our Lord would cast forth drunken ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 357, 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)

Of David’s Reign and Merit; And of His Son Solomon, and that Prophecy Relating to Christ Which is Found Either in Those Books Which are Joined to Those Written by Him, or in Those Which are Indubitably His. (HTML)

CCEL Footnote 1117 (In-Text, Margin)

... saying, “Let us unrighteously hide in the earth the righteous man; yea, let us swallow him up alive as hell, and let us take away his memory from the earth: let us seize his precious possession,” is not so obscure that it may not be understood, without laborious exposition, of Christ and His possession the Church. Indeed, the gospel parable about the wicked husbandmen shows that our Lord Jesus Himself said something like it: “This is the heir; come, let us kill him, and the inheritance shall be ours.”[Matthew 21:38] In like manner also that passage in this same book, on which we have already touched when we were speaking of the barren woman who hath born seven, must soon after it was uttered have come to be understood of only Christ and the Church by those who ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 430, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 36 (HTML)

CCEL Footnote 2127 (In-Text, Margin)

... his eyes to heaven, that sinner beating his breast, and drawing near from afar. Let him hear, the centurion, not worthy that Thou shouldest enter under his roof. Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins. Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps. Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees.[Matthew 21:31] Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who sought not a physician, whereas Thou camest not to call the righteous, but sinners to repentance. All these, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 84, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

On the Morals of the Manichæans. (HTML)

Description of the Symbol of the Hands Among the Manichæans. (HTML)

CCEL Footnote 182 (In-Text, Margin)

54. We must now notice and discuss the symbol of the hands. And, in the first place, your abstaining from the slaughter of animals and from injuring plants is shown by Christ to be mere superstition; for, on the ground that there is no community of rights between us and brutes and trees, He both sent the devils into an herd of swine, and withered by His curse a tree in which He had found no fruit.[Matthew 21:19] The swine assuredly had not sinned, nor had the tree. We are not so insane as to think that a tree is fruitful or barren by its own choice. Nor is it any reply to say that our Lord wished in these actions to teach some other truths; for every one knows that. But assuredly the Son of God would not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 282, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 830 (In-Text, Margin)

25. Those who find fault with the prophets, accusing them of adultery for instance, in actions which are above their comprehension, are like those Pagans who profanely charge Christ with folly or madness because He looked for fruit from a tree out of the season;[Matthew 21:19] or with childishness, because He stooped down and wrote on the ground, and, after answering the people who were questioning Him, began writing again. Such critics are incapable of understanding that certain virtues in great minds resemble closely the vices of little minds, not in reality, but in appearance. Such criticism of the great is like that of boys at school, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 304, footnote 5 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 927 (In-Text, Margin)

80. Another of Faustus’ malicious and impious charges which has to be answered, is about the Lord’s saying to the prophet Hosea, "Take unto thee a wife of whoredoms and children of whoredoms." As regards this passage, the impure mind of our adversaries is so blinded that they do not understand the plain words of the Lord in His gospel, when He says to the Jews, "The publicans and harlots shall go into the kingdom of heaven before you."[Matthew 21:31] There is nothing contrary to the mercifulness of truth, or inconsistent with Christian faith, in a harlot leaving fornication, and becoming a chaste wife. Indeed, nothing could be more unbecoming in one professing to be a prophet than not to believe that all the sins of the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 341, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests.  He justifies his subjective criticism of Scripture.  Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)

CCEL Footnote 1075 (In-Text, Margin)

... that deliverance was granted to him by the same Lord, and that Christ said that on that very day he should be with Him in the paradise of His Father? Who is so hard-hearted as to disapprove of this act of benevolence? Still, it does not follow that, because Jesus pardoned a thief, we must approve of the habits and practices of thieves; any more than of the publicans and harlots, whose faults Jesus pardoned, declaring that they would go into the kingdom of heaven before those who behaved proudly.[Matthew 21:31] For, when He acquitted the woman accused by the Jews as sinful, and as having been caught in adultery, He told her to sin no more. If, then, He has done something of the same kind in the case of Abraham, and Isaac, and Jacob, all the praise is His; ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 553, footnote 8 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

Answer to the Letters of Petilian, the Donatist. (HTML)

In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)

Chapter 37 (HTML)

... of John, the source and intention of which was either such as I have here set forth; or if any other better explanation of it can be given, this much still is clear, that the baptism of John and the baptism of Christ are two distinct and separate things, and that the former was expressly called the baptism of John, as is clear both from the answer of those men whose case you quoted, and from the words of our Lord Himself, when he says, "The baptism of John, whence was it? from heaven, or of men?"[Matthew 21:25] But the latter is never called the baptism of Cæcilianus, or of Donatus, or of Augustin, or of Petilianus, but the baptism of Christ. For if you think that we are shameless, because we will not allow that any one should be bap tized after baptism ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 557, footnote 5 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

Answer to the Letters of Petilian, the Donatist. (HTML)

In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)

Chapter 43 (HTML)

... reproach us with unrighteousness, because the Christians now occupy the place in which of old they impiously reigned. What then is there unfitting, if, according to a similar will of the Lord, the Catholics now hold the things which formerly the heretics used to have? For against all such men as this, that is to say, against all impious and unrighteous men, those words of the Lord have force, "The kingdom of God shall be taken from you, and be given to a nation bringing forth the fruits thereof;"[Matthew 21:43] or is it written in vain, "The righteous shall eat of the labors of the impious"? Wherefore you ought rather to be amazed that you still possess something, than that there is something which you have lost. But neither need you wonder even at this, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 564, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

Answer to the Letters of Petilian, the Donatist. (HTML)

In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)

Chapter 59 (HTML)

... and they are rightly ours, for you were wont to use them for purposes of schism, but we use them for the promotion of unity. Otherwise your party might reproach even the first people of God with coveting their neighbors’ goods, seeing that they were driven forth before their face by the power of God, because they used the land amiss; and the Jews in turn themselves, from whom the kingdom was taken away, according to the words of the Lord, and given to a nation bringing forth the fruits thereof,[Matthew 21:43] may bring a charge against that nation, of coveting their neighbors’ goods, because the Church of Christ is in possession where the persecutors of Christ were wont to reign. And, after all, when it has been said to yourselves, You are coveting the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 9 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Spirit and the Letter. (HTML)

He Returns to the Question Which Marcellinus Had Proposed to Him. (HTML)

CCEL Footnote 1079 (In-Text, Margin)

... nations which God said He could have exterminated at once from the face of His people, —none of which possibilities were ever reduced to fact. To these instances may be added those which are referred to in the Book of Wisdom, suggesting how many are the strange torments and troubles which God was able to employ against ungodly men, by using the creature which was obedient to His beck, which, however, He did not employ. One might also allude to that mountain, which faith could remove into the sea,[Matthew 21:21] although, nevertheless, it was never done, so far as we have ever read or heard. Now you see how thoughtless and foolish would be the man who should say that any one of these things is impossible with God, and how opposed to the sense of Scripture ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 136, footnote 1 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Nature and Grace. (HTML)

Why Scripture Has Not Mentioned the Sins of All. (HTML)

CCEL Footnote 1237 (In-Text, Margin)

... mentions neither as good nor as bad; but of those whose holiness it commemorates, it would also without doubt have commemorated the sins likewise, if it had perceived that they had sinned in anything.” Let him say, then, that their great faith did not attain to righteousness in the case of those who comprised “the multitudes that went before and that followed” the colt on which the Lord rode, when “they shouted and said, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord,”[Matthew 21:9] even amidst the malignant men who with murmurs asked why they were doing all this! Let him then boldly tell us, if he can, that there was not a man in all that vast crowd who had any sin at all. Now, if it is most absurd to make such a statement as ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, footnote 6 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Colt of the Ass Which is Mentioned by Matthew, and of the Consistency of His Account with that of the Other Evangelists, Who Speak Only of the Ass. (HTML)

CCEL Footnote 1131 (In-Text, Margin)

127. Matthew goes on with his narrative in the following terms: “And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her;” and so on, down to the words, “Blessed is He that cometh in the name of the Lord: Hosanna in the highest.”[Matthew 21:1-9] Mark also records this occurrence, and inserts it in the same order. Luke, on the other hand, tarries a space by Jericho, recounting certain matters which these others have omitted,—namely, the story of Zacchæus, the chief of the publicans, and some sayings which are couched in parabolic ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 159, footnote 4 (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 Expulsion of the Sellers and Buyers from the Temple, and of the Question as to the Harmony Between the First Three Evangelists and John, Who Relates the Same Incident in a Widely Different Connection. (HTML)

CCEL Footnote 1138 (In-Text, Margin)

... following terms: “And when He was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple;” and so on, down to where we read, “But ye have made it a den of thieves.” This account of the multitude of sellers who were cast out of the temple is given by all the evangelists; but John introduces it in a remarkably different order.[Matthew 21:10-13] For, after recording the testimony borne by John the Baptist to Jesus, and mentioning that He went into Galilee at the time when He turned the water into wine, and after he has also noticed the sojourn of a few days in Capharnaum, John proceeds to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 160, footnote 2 (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 Withering of the Fig-Tree, and of the Question as to the Absence of Any Contradiction Between Matthew and the Other Evangelists in the Accounts Given of that Incident, as Well as the Other Matters Related in Connection with It; And Very Specially as to the Consistency Between Matthew and Mark in the Matter of the Order of Narration. (HTML)

CCEL Footnote 1140 (In-Text, Margin)

... henceforward for ever. And presently the fig-tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig-tree withered away! But Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.”[Matthew 21:14-22]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 160, footnote 6 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Withering of the Fig-Tree, and of the Question as to the Absence of Any Contradiction Between Matthew and the Other Evangelists in the Accounts Given of that Incident, as Well as the Other Matters Related in Connection with It; And Very Specially as to the Consistency Between Matthew and Mark in the Matter of the Order of Narration. (HTML)

CCEL Footnote 1144 (In-Text, Margin)

... Next he informs us that on another day, when they were coming from Bethany, He was hungry, and cursed the fig-tree, as Matthew also intimates. Then the said Mark subjoins the statement that He came into Jerusalem, and that, on going into the temple, He cast out those who sold and bought there, as if that incident took place not on the first day specified, but on a different day. But inasmuch as Matthew puts the connection in these terms, “And He left them, and went out of the city into Bethany,”[Matthew 21:17] and tells us that it was when returning in the morning into the city that He cursed the tree, it is more reasonable to suppose that he, rather than Mark, has preserved the strict order of time so far as regards the incident of the expulsion of the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 161, footnote 2 (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 Harmony Between the First Three Evangelists in Their Accounts of the Occasion on Which the Jews Asked the Lord by What Authority He Did These Things. (HTML)

CCEL Footnote 1147 (In-Text, Margin)

... following terms: “And when He was come into the temple, the chief priests and the elders of the people came unto Him as He was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it?” and so on, down to the words, “Neither tell I you by what authority I do these things.”[Matthew 21:23-27] The other two, Mark and Luke, have also set forth this whole passage, and that, too, in almost as many words. Neither does there appear to be any discrepancy between them in regard to the order, the only exception being found in the circumstance of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 162, footnote 1 (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 Two Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)

CCEL Footnote 1150 (In-Text, Margin)

133. Matthew goes on thus: “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. But he answered and said, I will not; but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not;” and so on, down to the words, “And whosoever shall fall upon this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.”[Matthew 21:28-44] Mark and Luke do not mention the parable of the two sons to whom the order was given to go and labour in the vineyard. But what is narrated by Matthew subsequently to that,—namely, the parable of the vineyard which was let out to the husbandmen, who persecuted ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 163, footnote 2 (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 Two Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)

CCEL Footnote 1154 (In-Text, Margin)

... wicked, in the same way that He spake also by Caiaphas, who when he was high priest prophesied without realizing what he said, or as by persons who did understand, and who had come by this time both to knowledge and to belief. For there was also present on this occasion that multitude of people at whose hand the prophecy had already received a fulfilment, when they met Him in a mighty concourse on His approach, and hailed Him with the acclaim, “Blessed is He that cometh in the name of the Lord.”[Matthew 21:9]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 167, 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 Pharisees Who Sit in the Seat of Moses, and Enjoin Things Which They Do Not, and of the Other Words Spoken by the Lord Against These Same Pharisees; Of the Question Whether Matthew’s Narrative Agrees Here with Those Which are Given by the Other Two Evangelists, and in Particular with that of Luke, Who Introduces a Passage Resembling This One, Although It is Brought in Not in This Order, But in Another Connection. (HTML)

CCEL Footnote 1182 (In-Text, Margin)

145. This is also a matter which requires some consideration,—namely, the question how it is said here, “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord,” when, according to this same Matthew, they had already expressed themselves to this effect.[Matthew 21:9] Besides, Luke likewise tells us that a reply containing these very words had previously been returned by the Lord to the persons who had counselled Him to leave their locality, because Herod sought to kill Him. That evangelist represents these self-same terms, which Matthew records here, to have been employed by Him in the declaration which He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 373, footnote 8 (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 2846 (In-Text, Margin)

3. Again, He “planted a vineyard,” as the Lord Jesus Christ Himself saith, “and let it out to husbandmen, who should render Him the fruit in the proper season. And He sent His servants to them to ask for the hire of the vineyard. But they treated them despitefully, and killed some,”[Matthew 21:33] and contemptuously refused to render the fruits. “He sent others also,” they suffered the like treatment. And then the House holder, the Cultivator of His field, and the Planter, and Letter out of His vineyard, said; “I will send Mine Only Son, it may be they will at least reverence Him.” And so He saith, “He sent His Own Son also. They said among ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 388, 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 words of the Gospel, Matt. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2949 (In-Text, Margin)

1. lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, “Let no fruit grow on thee henceforward for ever”?[Matthew 21:19] Let the fear work amendment, and the amendment bring forth fruit. For without doubt, the Lord Christ foresaw that a certain tree would deservedly become withered, because it would have leaves, and would have no fruit. That tree is the synagogue, not that which was called, but that which was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 388, footnote 8 (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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2951 (In-Text, Margin)

... synagogue, not that which was called, but that which was reprobate. For out of it also was called the people of God, who in sincerity and truth waited in the Prophets for the salvation of God, Jesus Christ. And forasmuch as it waited in faith, it was thought worthy to know Him when He was present. For out of it came the Apostles, out of it came the whole multitude of those who went before the ass of the Lord, and said, “Hosanna to the Son of David, blessed is He that cometh in the Name of the Lord.”[Matthew 21:9] There was a great company then of believing Jews, a great company of those who believed in Christ before He shed His Blood for them. For it was not in vain that the Lord Himself had come to none “but to the lost sheep of the house of Israel.” But in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 389, 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)

On the words of the Gospel, Matt. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2957 (In-Text, Margin)

2. Accordingly, when the disciples marvelled at the withering of the tree, He set forth to them the value of faith, and said to them, “If ye have faith, and doubt not;”[Matthew 21:21] that is, if in all things ye have trust in God; and do not say, “God can do this, this He cannot do;” but rely on the omnipotence of the Almighty; “ye shall not only do this, but also if ye shall say to this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things whatsoever ye shall ask in prayer, believing, ye shall receive.” Now we read that miracles were wrought by the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 389, footnote 4 (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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2958 (In-Text, Margin)

... disciples marvelled at the withering of the tree, He set forth to them the value of faith, and said to them, “If ye have faith, and doubt not;” that is, if in all things ye have trust in God; and do not say, “God can do this, this He cannot do;” but rely on the omnipotence of the Almighty; “ye shall not only do this, but also if ye shall say to this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things whatsoever ye shall ask in prayer, believing, ye shall receive.”[Matthew 21:22] Now we read that miracles were wrought by the disciples, yea rather by the Lord through the disciples; for, “without Me,” He says, “ye can do nothing.” The Lord could do many things without the disciples, but the disciples nothing without the Lord. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 390, 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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2965 (In-Text, Margin)

... to be mistaken! He made then a pretence of seeking it. Fearing to allow this, that he maketh a pretence, thou dost confess that He was mistaken. Again, thou dost turn away from the idea of His being mistaken, and so run into that of His making a pretence. We are parched up between the two. If we are parched, let us beg for rain, that we may grow green, lest in saying anything unworthy of the Lord, we rather wither away. The Evangelist indeed says, “He came to the tree, and found no fruit on it.”[Matthew 21:19] “He found none,” would not be said of Him, unless He had either really sought for it, or made a pretence of seeking, though He knew that there was none there. Wherefore we do not hesitate, let us by no means say that Christ was mistaken. What then? ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 390, footnote 9 (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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2973 (In-Text, Margin)

... world, that we shall reign with Him for ever, if we do not despise Him. Take all this as spoken literally, and look not out for figures; as it is expressed, so it really is. And so also with divers actions. The Apostle went up to Jerusalem to see Peter, the Apostle actually did this, it actually took place, it was an action peculiar to himself. It is a fact which he tells you; a simple fact according to its literal meaning. “The stone which the builders refused, is become the Head of the corner,”[Matthew 21:42] is spoken in a figure. If we take “the stone” literally, what “stone did the builders refuse, which became the Head of the corner”? If we take “the stone” literally, of what corner is this “stone” become the Head? If we admit that it was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 401, footnote 4 (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, Matt. xxii. 42. (HTML)

CCEL Footnote 3079 (In-Text, Margin)

... which He was. He “emptied Himself,” He “humbled himself.” Though He was God, He appeared as man. He was despised as He walked on earth, He who made the heaven. He was despised as though a mere man, as though of no power. Yea, not despised only, but slain moreover. He was that stone that lay on the ground, the Jews stumbled against it, and were shaken. And what doth He Himself say? “Whosoever shall fall on this stone shall be shaken, but on whomsoever it shall fall, it shall grind him to powder.”[Matthew 21:44] First, He lay low, and they stumbled against Him; He shall come from above, and He will “grind” them that have been shaken “to powder.”

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 469, footnote 7 (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, John i. 10, ‘The world was made through him,’ etc. (HTML)

CCEL Footnote 3627 (In-Text, Margin)

3. “But as many as received Him.” For of course the Apostles were there, who “received Him.” There were they who carried branches before His beast. They went before and followed after, and spread their garments, and cried with a loud voice, “Hosanna to the Son of David, Blessed is He That cometh in the Name of the Lord.”[Matthew 21:9] Then said the Pharisees unto Him, “Restrain the children, that they cry not out so unto Thee.” And He said, “If these shall hold their peace, the stones will cry out.” Us He saw when He spake these words; “If these shall hold their peace, the stones will cry out.” Who are stones, but they who worship stones? If the Jewish children shall ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 471, footnote 2 (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, John i. 48,’When thou wast under the fig tree, I saw thee,’ etc. (HTML)

CCEL Footnote 3645 (In-Text, Margin)

... figured in it, had not some great prophecy been to be understood in that vision. Accord ingly, Jacob himself, because he understood what he had seen, placed a stone there, and anointed it with oil. Now ye recognise the anointing; recognise The Anointed also. For He is “the Stone which the builders rejected; He was made the Head of the corner.” He is the Stone of which Himself said, “Whosoever shall stumble against This Stone shall be shaken; but on whomsoever That Stone shall fall, It will crush him.”[Matthew 21:44] It is stumbled against as It lies on the earth; but It will fall on him, when He shall come from on high to judge the quick and dead. Woe to the Jews, for that when Christ lay low in His humility, they stumbled against Him. “This Man,” say they, “is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 471, footnote 12 (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, John i. 48,’When thou wast under the fig tree, I saw thee,’ etc. (HTML)

CCEL Footnote 3655 (In-Text, Margin)

... being conquered, for He is not angry at being crucified. For He even blessed him, saying, “Thou shalt not be called Jacob, but Israel.” Then the “supplanter” was made “the seer of God.” And He touched, as I have said, his thigh, and made him lame. Observe in Jacob the people of the Jews, those thousands who followed and went before the Lord’s beast, who in concert with the Apostles worshipped the Lord, and cried out, “Hosanna to the Son of David, Blessed is He that cometh in the Name of the Lord.”[Matthew 21:9] Behold Jacob blessed. He has continued lame until now in them who are at this day Jews. For the broad part of the thigh signifies the multitude of increase. Of whom the Psalm, when it prophesied that the Nations should believe, speaketh, saying, “A ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 16, 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 I. 6–14. (HTML)

CCEL Footnote 36 (In-Text, Margin)

... “wickedness imposed a lie upon itself.” For they said, “We know not.” And the Lord, because they shut the door against themselves, by professing ignorance of what they knew, did not open to them, because they did not knock. For it is said, “Knock, and it shall be opened unto you.” Not only did these not knock that it might be opened to them; but, by denying that they knew, they barred that door against themselves. And the Lord says to them, Neither tell I you by what authority I do these things.”[Matthew 21:23-27] And they were confounded by means of John; and in them were the words fulfilled, “I have ordained a lamp for mine anointed. His enemies will I clothe with shame.”

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 34, footnote 1 (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. 33. (HTML)

CCEL Footnote 97 (In-Text, Margin)

... baptisms as servants; so that, as we speak of the baptism of John, we should also have spoken of the baptism of Peter, the baptism of Paul, the baptism of James, the baptism of Thomas, of Matthew, of Bartholomew: for we spoke of that baptism as that of John. But perhaps some one objects, and says, Prove to us that that baptism was called the baptism of John. I will prove it from the very words of the Truth Himself, when He asked the Jews, “The baptism of John, whence was it? from heaven, or of men?”[Matthew 21:25] Therefore, lest as many baptisms should be spoken of as there are servants who received power from the Lord to baptize, the Lord kept to Himself the power of baptizing, and gave to His servants the ministry. The servant says that he baptizes; he ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 36, 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 I. 33. (HTML)

CCEL Footnote 104 (In-Text, Margin)

... John’s baptism is from heaven, He will say unto us, Wherefore then did ye not believe him? If we shall say, It is of men, the people will stone us; for they hold John as a prophet.” Hence, they feared men; hence, they were confounded to confess the truth. Darkness replied with darkness; but they were overcome by the light. For what did they reply? “We know not;” regarding that which they knew, they said, “We know not.” And the Lord said, “Neither tell I you by what authority I do these things.”[Matthew 21:23-27] And the first enemies were confounded. How? By the lamp. Who was the lamp? John. Can we prove that he was the lamp? We can prove it; for the Lord says: “He was a burning and a shining lamp.” Can we prove also that the enemies were confounded by him? ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 204, 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 VIII. 13, 14. (HTML)

CCEL Footnote 650 (In-Text, Margin)

... they said, “From men,” they might be stoned by the people, who believed John to be a prophet; if they said, “From heaven,” He might answer them, “He whom ye confess to have been a prophet from heaven bore testimony to me, and ye have heard from him by what authority I do these things.” They saw, then, that whichever of these two answers they made, they would fall into the snare, and they said, “We do not know.” And the Lord answered them, “Neither tell I you by what authority I do these things.”[Matthew 21:23-27] “I tell you not what I know, because you will not confess what you know.” Most justly, certainly, were they repulsed, and they departed in confusion; and that was fulfilled which God the Father says by the prophet in the psalm, “I have prepared a ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 284, 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 XII. 12–26. (HTML)

CCEL Footnote 1035 (In-Text, Margin)

5. “And Jesus, when He had found a young ass, sat thereon.” Here the account is briefly given: for how it all happened may be found at full length in the other evangelists.[Matthew 21:1-16] But there is appended to the circumstance itself a testimony from the prophets, to make it evident that He in whom was fulfilled all they read in Scripture, was entirely misunderstood by the evil-minded rulers of the Jews. Jesus, then, “found a young ass, and sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.” Among that people, then, was the daughter ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 406, footnote 5 (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 XVII. 20. (HTML)

CCEL Footnote 1745 (In-Text, Margin)

... had been prior to that time His disciples? Were those with Him then, of whom this evangelist John frequently says, “Many believed on Him”? For whence came the multitude of those who, with branches of trees, partly preceded and partly followed Him as He sat on the ass, saying, “Blessed is He that cometh in the name of the Lord;” and along with them the children of whom He Himself declared that the prophecy had been uttered, “Out of the mouth of babes and of sucklings Thou hast perfected praise”?[Matthew 21:9] Whence the five hundred brethren, to all of whom at once He would not have appeared after His resurrection had they not previously believed on Him? Whence that hundred and nine who, with the eleven, were a hundred and twenty, when, being assembled ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 28, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm VIII (HTML)

CCEL Footnote 283 (In-Text, Margin)

... mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies” (ver. 2). I cannot take babes and sucklings to be any other than those to whom the Apostle says, “As unto babes in Christ I have given you milk to drink, not meat.” Who were meant by those who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews who bade Him rebuke them, “Have ye not read, out of the mouth of babes and sucklings Thou hast made perfect praise?”[Matthew 21:16] Now with good reason He says not, Thou hast made, but, “Thou hast made perfect praise.” For there are in the Churches also those who now no more drink milk, but eat meat: whom the same Apostle points out, saying, “We speak wisdom among them that are ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 82, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXV (HTML)

CCEL Footnote 770 (In-Text, Margin)

... was He called in question by His persecutors, and because He spake truth, He was judged to have spoken blasphemy. But by whom? By them of whom it followeth, “They rewarded Me evil for good, and barrenness to My Soul” (ver. 12). I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none.[Matthew 21:19] Leaves there were, and fruit there was not: words there were, and deeds there were not. See of words abundance, and of deeds barrenness. “Thou that preachest a man should not steal, stealest: thou that sayest a man should not commit adultery, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 156, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLVI (HTML)

CCEL Footnote 1481 (In-Text, Margin)

5. See what tranquillity: “Therefore will not we fear when the earth shall be confounded, and the mountains shall be carried into the heart of the sea.” Then we shall find not fear. Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, “If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done.”[Matthew 21:21] Haply “to this mountain,” He said of Himself; for He is called a Mountain: “It shall come to pass in the last days, that the mountain of the Lord shall be manifest.” But this Mountain is placed above other mountains; because the Apostles also are mountains, supporting ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 202, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LII (HTML)

CCEL Footnote 1924 (In-Text, Margin)

... exaggerate the sweetness thereof with what words thou shalt have the power: a man knowing not what honey is, unless he shall have tasted, what thou sayest knoweth not. Therefore the rather to the proof the Psalm inviting thee saith what? “Taste and see that sweet is the Lord.” Taste thou wilt not, and thou sayest, Is it pleasant? What is pleasant? If thou hast tasted, in thy fruit be it found, not in words alone, as it were only in leaves, lest by the curse of the Lord, to wither like that fig-tree[Matthew 21:19] thou shouldest deserve. “Taste,” he saith, “and see, that sweet is the Lord.” Taste and see: then ye shall see, if ye shall have tasted. But to a man not tasting, how provest thou? By praising the pleasantness of the name of God, whatsoever things ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 233, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LVIII (HTML)

CCEL Footnote 2185 (In-Text, Margin)

... God.” Cæsar seeketh his image; render it: God seeketh His image; render it. Let not Cæsar lose from you his coin: let not God lose in you His coin. And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: “In what power doest Thou these things? I also will ask of you one question, answer me.”[Matthew 21:23-24] And He asked them of John, whence was the Baptism of John, from heaven, or of men? so that whatever they might answer might tell against themselves.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 262, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIII (HTML)

CCEL Footnote 2484 (In-Text, Margin)

... we shall have let Him go alive, there will come the Romans, and will take away from us both place and nation.” They feared to lose earth, and they went under the earth: there befell them even what they feared. For they willed to kill Christ, that they might not lose earth; and earth they therefore lost, because Christ they slew. For when Christ had been slain, because the Lord Himself had said to them, “The kingdom shall be taken from you, and shall be given up to a nation doing righteousness:”[Matthew 21:43] there followed them great calamities of persecutions: there conquered them Roman emperors, and kings of the nations: they were shut out from that very place where they crucified Christ, and now that place is full of Christian praisers: it hath no ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 268, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXV (HTML)

CCEL Footnote 2538 (In-Text, Margin)

... Jews is not now inhabited. For after the crucifixion of the Lord vengeance was taken upon them with a great scourge, and being rooted up from that place where, with impious licentiousness being infuriated, they had madly raged against their Physician, they have been dispersed throughout all nations, and that land hath been given to Christians: and there is fulfilled what the Lord had said to them, “Therefore the kingdom shall be taken away from you, and it shall be given to a nation doing justice.”[Matthew 21:43] But when they saw great multitudes then following the Lord, preaching the kingdom of Heaven, and doing wonderful things, the rulers of that city said, “If we shall have let Him go, all men will go after Him, and there shall come the Romans, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 309, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 3006 (In-Text, Margin)

... weariness may be able to speak briefly. Their iniquity was that they killed a just Man: there was added another, that they crucified the Son of God. Their raging was as though against a man: but “if they had known, the Lord of Glory they had never crucified.” They with their own iniquity willed to kill as it were a man: there was laid iniquity upon their own iniquity, so that the Son of God they should crucify. Who laid this iniquity upon them? He that said, “Perchance they will reverence My Son,”[Matthew 21:37] Him I will send. For they were wont to kill servants sent to them, to demand rent and profit. He sent the Son Himself, in order that Him also they might kill. He laid iniquity upon their own iniquity. And these things did God do in wrath, or rather ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 321, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXI (HTML)

CCEL Footnote 3130 (In-Text, Margin)

... this Psalm doth commend. For it doth commend that grace, in order that no one may boast of his own works. Because in a certain place is said, “Physicians shall not raise to life,” ought men to abandon medicine? But what is this? Under this name are understood proud men, promising salvation to men, whereas “of the Lord is Salvation.” …With reason the Lord drave from the Temple them to whom He said, “It is written, My House shall be called the House of prayer, but ye have made it a house of trading;”[Matthew 21:13] that is, boasting of your works, seeking no inaction, nor hearing the Scripture speaking against your unrest and trading, “be ye still, and see that I am the Lord.” …

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 381, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIX (HTML)

CCEL Footnote 3677 (In-Text, Margin)

... of the Bridegroom, and his parents Zacharias and Elisabeth: hence Symeon the old, and Anna the widow, who heard not Christ speaking by the sense of the body; but while yet an infant not speaking, by the Spirit perceived Him: hence the blessed Apostles: hence Nathanael, in whom guile was not: hence the other Joseph, who himself too looked for the kingdom of God: hence that so great multitude who went before and followed after His beast, saying, “Blessed is He that cometh in the name of the Lord:”[Matthew 21:9] among whom was also that company of children, in whom He declared to have been fulfilled, “Out of the mouth of infants and sucklings Thou hast perfected praise.” Hence also were those after His resurrection, of whom on one day three and on another ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 388, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXX (HTML)

CCEL Footnote 3765 (In-Text, Margin)

... heard, “with axe and hammer they have thrown her down.” When could this have been done, except her enclosure had been thrown down. What is her enclosure? Her defence. For she bore herself proudly against her planter. The servants that were sent to her and demanded a recompense, the husbandmen they scourged, beat, slew: there came also the Only Son, they said, “This is the Heir; come, let us kill Him, and our own the inheritance will be:” they killed Him, and out of the vineyard they cast Him forth.[Matthew 21:35] When cast forth, He did more perfectly possess the place whence He was cast forth. For thus He threatens her through Isaiah, “I will throw down her enclosure.” Wherefore? “For I looked that she should bring forth grapes, but she brought forth ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 422, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXVII (HTML)

CCEL Footnote 4049 (In-Text, Margin)

... harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.”[Matthew 21:31] They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, “The kingdom of Heaven suffereth violence, and the violent take ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CX (HTML)

CCEL Footnote 4977 (In-Text, Margin)

... right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.” These kings He wounded by His glory, and by the weight of His Name made kings weak, so that they had not power to effect what they wished. For they strove amain to blot out the Christian name from the earth, and could not; for “Whosoever shall fall on this stone shall be broken.”[Matthew 21:44] Kings therefore fall on this “stone of offence,” and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before thy feet, lying, so to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXI (HTML)

CCEL Footnote 4995 (In-Text, Margin)

4. “He hath made His wonderful works to be remembered” (ver. 4): by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck.[Matthew 21:19-20] For that miracle, which hath not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless “the gracious and merciful Lord” gave “meat unto them that fear Him”? (ver. 5); meat that ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 556, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXVI (HTML)

CCEL Footnote 5093 (In-Text, Margin)

... benefits that He hath returned unto me?” (ver. 12). He saith not, for all the benefits that He hath done unto me but “for all the benefits that He hath returned unto me.” What deeds then on the man’s part had preceded, that all the benefits of God were not said to be given, but returned? What had preceded, on the man’s part, save sins? God therefore repayeth good for evil, whilst unto Him men repay evil for good; for such was the return of those who said, “This is the heir: come, let us kill him.”[Matthew 21:38]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 10 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXVIII (HTML)

CCEL Footnote 5124 (In-Text, Margin)

... who in spirit commune with God the Word, who is with God, as they may in this life; and yet temper their discourse for the sake of the little ones, so that they may sincerely say what the Apostle saith: “For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us.” They bless the little children from the inner house of the Lord, where that praise faileth not age after age: consider therefore what they proclaim from thence.[Matthew 21:15-16]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXVIII (HTML)

CCEL Footnote 5125 (In-Text, Margin)

21. “God is the Lord, who hath showed us light” (ver. 27). That Lord, who came in the Lord’s Name, whom the builders refused, and who became the head Stone of the corner,[Matthew 21:9] that “Mediator between God and man, Jesus Christ,” is God, He is equal with the Father, He hath showed us light, that we might understand what we believed, and declare it to you who understand it not as yet, but already believe it. But that ye also may understand, “Declare a holy day in full assemblies, even unto the horns of the altar;” that is, even unto the inner house of God, from which we have blessed you, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXVIII (HTML)

CCEL Footnote 5125 (In-Text, Margin)

21. “God is the Lord, who hath showed us light” (ver. 27). That Lord, who came in the Lord’s Name, whom the builders refused, and who became the head Stone of the corner,[Matthew 21:42] that “Mediator between God and man, Jesus Christ,” is God, He is equal with the Father, He hath showed us light, that we might understand what we believed, and declare it to you who understand it not as yet, but already believe it. But that ye also may understand, “Declare a holy day in full assemblies, even unto the horns of the altar;” that is, even unto the inner house of God, from which we have blessed you, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 422, footnote 1 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)

Homily XII on Rom. vi. 19. (HTML)

CCEL Footnote 1382 (In-Text, Margin)

... least before it they had been sinning without perceiving it. But when this came, if they gained nothing besides from it, at all events this they were distinctly made acquainted with, the fact that they had been sinning. And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.[Matthew 21:19] For what took place was not the natural thing,—their being injured by things profitable. And this is why he says “And the commandment, which was ordained to life, I found to be unto death.” He does not say, “it was made,” or “it brought forth” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 464, footnote 2 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)

Homily XVI on Rom. ix. 1. (HTML)

CCEL Footnote 1472 (In-Text, Margin)

... has not solved the difficulty he raised. For the more obscure that point remained, the more the Jew was put to silence. And the difficulty of his position passed over to the other, and this become clearer from it (Mar. and 4 “than that”). So in this passage also, it is by raising other difficulties that he meets the questions raised, inasmuch as it was against Jews that he was contending. Hence he takes no pains to solve the examples which he has brought before us. For he was not answerable for[Matthew 21:27] them as in the fight against the Jews. But from them he makes his own subject throughout clearer. Why do you feel surprised, he means, that some of the Jews were saved, and some not saved at this time? Why of old, in the patriarch’s times, one may ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 191, footnote 3 (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 1236 (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.” 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.”[Matthew 21:9] 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 the woman of Canaan He healed and drove out the wicked demon; and when the chief priests and Pharisees ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 193, footnote 5 (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 1248 (In-Text, Margin)

Orth. —You make a pretext of your ignorance unfairly, and after the fashion of the Pharisees. For they when they beheld the force of the Lord’s enquiry, and suspecting that they were on the point of conviction, uttered their reply “We do not know.”[Matthew 21:27] But I proclaim quite openly that the divine incarnation is without change. For if by any variation or change He was made flesh, then after the change all that is divine in His names and in His deeds is quite inappropriate to Him.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 421, 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; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for ou (HTML)

50. The Lord then, knowing what is good for us beyond ourselves, thus secured the disciples; and they, being thus taught, set right those of Thessalonica when likely on this point to run into error. However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother[Matthew 21:37]?’ What then say you to this? for if you think Him ignorant and therefore to have asked, you are already of the party of the Manichees, for this is their bold thought; but if, fearing the open name, ye force yourselves to say, that He asks knowing, what is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 521, footnote 4 (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 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)

... will that the grace we have received should be unprofitable; but He requires us to take pains to render Him His own fruits, as the blessed Paul saith; ‘The fruit of the Spirit is love, joy, and peace.’ Having therefore this right resolution, and owing no man anything, but rather giving everything to every man, he was a teacher of the like rightness of principle, saying, ‘Render to all their dues.’ He was like those sent by the householder to receive the fruits of the vineyard from the husbandmen[Matthew 21:33]; for he exhorted all men to render a return. But Israel despised and would not render, for their will was not right, nay moreover they killed those that were sent, and not even before the Lord of the vineyard were they ashamed, but even He was slain ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 524, footnote 14 (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 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)

... honourable death; for, ‘precious in the sight of the Lord is the death of His saints.’ They are also able, preserving the Apostolic likeness, to say, ‘I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me.’ For that is the true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, ‘While we walk on earth, our dwelling is in heaven[Matthew 21:2].’ Now those who thus live, and are partakers in such virtue, are alone able to give glory to God, and this it is which essentially constitutes a feast and a holiday. For the feast does not consist in pleasant intercourse at meals, nor splendour of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 32, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 517 (In-Text, Margin)

... outside. For it pleases the Lord to sit in your mind as He once sat on the mercy-seat and the cherubims. As He sent His disciples to loose Him the foal of an ass that he might ride on it, so He sends them to release you from the cares of the world, that leaving the bricks and straw of Egypt, you may follow Him, the true Moses, through the wilderness and may enter the land of promise. Let no one dare to forbid you, neither mother nor sister nor kinswoman nor brother: “The Lord hath need of you.”[Matthew 21:1-3] Should they seek to hinder you, let them fear the scourges that fell on Pharaoh, who, because he would not let God’s people go that they might serve Him, suffered the plagues described in Scripture. Jesus entering into the temple cast out those ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 32, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 519 (In-Text, Margin)

... land of promise. Let no one dare to forbid you, neither mother nor sister nor kinswoman nor brother: “The Lord hath need of you.” Should they seek to hinder you, let them fear the scourges that fell on Pharaoh, who, because he would not let God’s people go that they might serve Him, suffered the plagues described in Scripture. Jesus entering into the temple cast out those things which belonged not to the temple. For God is jealous and will not allow the father’s house to be made a den of robbers.[Matthew 21:12-13] Where money is counted, where doves are sold, where simplicity is stifled where, that is, a virgin’s breast glows with cares of this world; straightway the veil of the temple is rent, the bridegroom rises in anger, he says: “Your house is left unto ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 41, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 672 (In-Text, Margin)

... the moon, clear as the sun?” “The daughters shall see you and bless you; yea, the queens shall proclaim and the concubines shall praise you.” And, after these, yet another company of chaste women will meet you. Sarah will come with the wedded; Anna, the daughter of Phanuel, with the widows. In the one band you will find your natural mother and in the other your spiritual. The one will rejoice in having borne, the other will exult in having taught you. Then truly will the Lord ride upon his ass,[Matthew 21:1-9] and thus enter the heavenly Jerusalem. Then the little ones (of whom, in Isaiah, the Saviour says: “Behold, I and the children whom the Lord hath given me”) shall lift up palms of victory and shall sing with one voice: “Hosanna in the highest, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 41, footnote 11 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 674 (In-Text, Margin)

... find your natural mother and in the other your spiritual. The one will rejoice in having borne, the other will exult in having taught you. Then truly will the Lord ride upon his ass, and thus enter the heavenly Jerusalem. Then the little ones (of whom, in Isaiah, the Saviour says: “Behold, I and the children whom the Lord hath given me”) shall lift up palms of victory and shall sing with one voice: “Hosanna in the highest, blessed is he that cometh in the name of the Lord, hosanna in the highest.”[Matthew 21:9] Then shall the “hundred and forty and four thousand” hold their harps before the throne and before the elders and shall sing the new song. And no man shall have power to learn that song save those for whom it is appointed. “These are they which were ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 44, footnote 14 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 722 (In-Text, Margin)

... words of Scripture, “Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all.” They may choose to read, “It is a man’s saying, and worthy of all acceptation;” we are content to err with the Greeks, that is to say with the apostle himself, who spoke Greek. Our version, therefore, is, it is “a faithful saying, and worthy of all acceptation.” Lastly, let them take as much pleasure as they please in their Gallican “geldings;”[Matthew 21:2-5] we will be satisfied with the simple “ass” of Zechariah, loosed from its halter and made ready for the Saviour’s service, which received the Lord on its back, and so fulfilled Isaiah’s prediction: “Blessed is he that soweth beside all waters, where ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 56, footnote 13 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 894 (In-Text, Margin)

... passage in the gospel: “Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him neither in this world nor in the world to come.” Now if Novatian affirms that none but Christian renegades can sin against the Holy Ghost, it is plain that the Jews who blasphemed Christ were not guilty of this sin. Yet they were wicked husbandmen, they had slain the prophets, they were then compassing the death of the Lord;[Matthew 21:33] and so utterly lost were they that the Son of God told them that it was they whom he had come to save. It must be proved to Novatian, therefore, that the sin which shall never be forgiven is not the blasphemy of men disembowelled by torture who in ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 201, footnote 2 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2836 (In-Text, Margin)

After this Paula visited the tomb of Lazarus and beheld the hospitable roof of Mary and Martha, as well as Bethphage, ‘the town of the priestly jaws.’ Here it was that a restive foal typical of the Gentiles received the bridle of God, and covered with the garments of the apostles[Matthew 21:1-7] offered its lowly back for Him to sit on. From this she went straight on down the hill to Jericho thinking of the wounded man in the gospel, of the savagery of the priests and Levites who passed him by, and of the kindness of the Samaritan, that is, the guardian, who placed the half-dead man upon his own beast and brought him down to the inn of the church. ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 252, footnote 1 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3511 (In-Text, Margin)

... none is richer than he, for his wicker basket contains the body of the Lord, and his plain glass-cup the precious blood. Like his Master he has banished greed out of the temple; and without either scourge of cords or words of chiding he has overthrown the chairs of them that sell doves, that is, the gifts of the Holy Spirit. He has upset the tables of Mammon and has scattered the money of the money-changers; zealous that the house of God may be called a house of prayer and not a den of robbers.[Matthew 21:12-13] In his steps follow closely and in those of others like him in virtue, whom the priesthood makes poor men and more than ever humble. Or if you will be perfect, go out with Abraham from your country and from your kindred, and go whither you know not. ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 7, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

To those who are to be Enlightened, delivered extempore at Jerusalem, as an Introductory Lecture to those who had come forward for Baptism. (HTML)

CCEL Footnote 480 (In-Text, Margin)

... Catechumen, but now thou wilt be called a Believer. Thou art transplanted henceforth among the spiritual olive-trees, being grafted from the wild into the good olive-tree, from sins into righteousness, from pollutions into purity. Thou art made partaker of the Holy Vine. Well then, if thou abide in the Vine, thou growest as a fruitful branch; but if thou abide not, thou wilt be consumed by the fire. Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree[Matthew 21:19], that Jesus come not even now and curse us for our barrenness. But may all be able to use that other saying, But I am like a fruitful olive-tree in the house of God:  I have trusted in the mercy of God for ever,—an olive-tree not to be ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 16, footnote 12 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On Baptism. (HTML)

CCEL Footnote 607 (In-Text, Margin)

... was worthy of credit, since he was also the first to practise what he taught: he was not ashamed to speak, for conscience hindered not his tongue: and he that hath meat, let him do likewise. Wouldst thou enjoy the grace of the Holy Spirit, yet judgest the poor not worthy of bodily food? Seekest thou the great gifts, and impartest not of the small? Though thou be a publican, or a fornicator, have hope of salvation: the publicans and the harlots go into the kingdom of God before you[Matthew 21:31]. Paul also is witness, saying, Neither fornicators, nor adulterers, nor the rest, shall inherit the kingdom of God.  And such were some of you:  but ye were washed, but ye were sanctified. He said not, such are some of you, but ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 60, footnote 15 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)

CCEL Footnote 1178 (In-Text, Margin)

... the son of Nave was in many things a type of Him. For when he began to rule over the people, he began from Jordan, whence Christ also, after He was baptized, began to preach the gospel. And the son of Nave appoints twelve to divide the inheritance; and twelve Apostles Jesus sends forth, as heralds of the truth, into all the world. The typical Jesus saved Rahab the harlot when she believed: and the true Jesus says, Behold, the publicans and the harlots go before you into the kingdom of God[Matthew 21:31]. With only a shout the walls of Jericho fell down in the time of the type: and because Jesus said, There shall not be left here one stone upon another, the Temple of the Jews opposite to us is fallen, the cause of its fall not being the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 104, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)

CCEL Footnote 1815 (In-Text, Margin)