Early Church Fathers Scripture Index : Texts
Matthew 27:46
There are 25 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 327, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter VIII.—How the Valentinians pervert the Scriptures to support their own pious opinions. (HTML)
CCEL Footnote 2754 (In-Text, Margin)
... of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, “A woman ought to have a veil upon her head, because of the angels.” Now, that Achamoth, when the Saviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, “My God, my God, why hast Thou forsaken Me?”[Matthew 27:46] He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, “My soul is exceeding sorrowful, even unto death;” her fear by the words, “Father, ...
Ante-Nicene Fathers, Volume 3, page 621, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John's Gospel. (HTML)
CCEL Footnote 8120 (In-Text, Margin)
... find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,” must surely have been on earth) is once more recognised by the Son as in heaven, when, “lifting up His eyes thereto,” He commended His disciples to the safe-keeping of the Father. We have, moreover, in that other Gospel a clear revelation, i.e. of the Son’s distinction from the Father, “My God, why hast Thou forsaken me?”[Matthew 27:46] and again, (in the third Gospel,) “Father, into Thy hands I commend my spirit.” But even if (we had not these passages, we meet with satisfactory evidence) after His resurrection and glorious victory over death. Now that all the restraint of His ...
Ante-Nicene Fathers, Volume 3, page 623, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
A Brief Reference to the Gospels of St. Matthew and St. Luke. Their Agreement with St. John, in Respect to the Distinct Personality of the Father and the Son. (HTML)
CCEL Footnote 8146 (In-Text, Margin)
... before His Father. He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, and slain by the husbandmen, and avenged by the Father. He is also ignorant of the last day and hour, which is known to the Father only. He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. He has power to ask, if He will, legions of angels from the Father for His help. He exclaims that God had forsaken Him.[Matthew 27:46] He commends His spirit into the hands of the Father. After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy ...
Ante-Nicene Fathers, Volume 3, page 626, footnote 11 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
How the Son Was Forsaken by the Father Upon the Cross. The True Meaning Thereof Fatal to Praxeas. So Too, the Resurrection of Christ, His Ascension, Session at the Father's Right Hand, and Mission of the Holy Ghost. (HTML)
CCEL Footnote 8186 (In-Text, Margin)
However, if you persist in pushing your views further, I shall find means of answering you with greater stringency, and of meeting you with the exclamation of the Lord Himself, so as to challenge you with the question, What is your inquiry and reasoning about that? You have Him exclaiming in the midst of His passion: “My God, my God, why hast Thou forsaken me?”[Matthew 27:46] Either, then, the Son suffered, being “forsaken” by the Father, and the Father consequently suffered nothing, inasmuch as He forsook the Son; or else, if it was the Father who suffered, then to what God was it that He addressed His cry? But this was the voice of flesh and soul, that is to say, of man—not of the ...
Ante-Nicene Fathers, Volume 4, page 109, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of Stations, and of the Hours of Prayer. (HTML)
CCEL Footnote 1083 (In-Text, Margin)
... yet are we at that time more impressively commended to its commemoration, according to the actual (meaning of the) name of Station. For even soldiers, though never unmindful of their military oath, yet pay a greater deference to Stations. And so the “pressure” must be maintained up to that hour in which the orb—involved from the sixth hour in a general darkness—performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine.[Matthew 27:45-54] If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to ...
Ante-Nicene Fathers, Volume 4, page 477, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XXXII (HTML)
... than other occurrences. But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): “No one taketh my life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.” For as He had power to lay it down, He laid it down when He said, “Father, why hast Thou forsaken Me? And when He had cried with a loud voice, He gave up the ghost,”[Matthew 27:46-50] anticipating the public executioners of the crucified, who break the legs of the victims, and who do so in order that their punishment may not be further prolonged. And He “took His life,” when He manifested Himself to His disciples, having in their ...
Ante-Nicene Fathers, Volume 7, page 445, footnote 7 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3084 (In-Text, Margin)
... though He was weak and unable to deliver Himself; but the other rebuked the ignorance of his fellow and turning to the Lord, as being enlightened by Him, and acknowledging who He was that suffered, he prayed that He would remember him in His kingdom hereafter. He then presently granted him the forgiveness of his former sins, and brought him into paradise to enjoy the mystical good things; who also cried out about the ninth hour, and said to His Father: “My God! my God! why hast Thou forsaken me?”[Matthew 27:46] And a little afterward, when He had cried with a loud voice, “Father, forgive them, for they know not what they do,” and had added, “Into Thy hands I commit my spirit,” He gave up the ghost, and was buried before sunset in a new sepulchre. But when ...
Ante-Nicene Fathers, Volume 8, page 524, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of Andrew and Matthias. (HTML)
CCEL Footnote 2271 (In-Text, Margin)
... his flesh stuck to the ground, and his blood flowed to the ground like water. And the blessed one, as he was being dragged along, wept, saying: Lord Jesus Christ, be not displeased with me; for Thou knowest, Lord, what the fiend has inflicted upon me, along with his demons. These tortures are enough, my Lord; for, behold, I am dragged about for three days. But do Thou, Lord, remember that Thou wast three hours upon the cross, and didst cry out to the Father, My Father, why hast Thou forsaken me?[Matthew 27:46] Where are Thy words, Lord, which Thou spakest to us, confirming us, when we walked about with Thee, saying to us, Ye shall not lose one hair? Consider, then, Lord, what has become of my flesh, and the hairs of my head. Then Jesus said to Andrew: O ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 72, footnote 13 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... recalled as it were to the life of righteousness by repentance; but being clothed in mortal flesh, and in that alone dying, in that alone rising again, in that alone did He answer to both for us; since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: “My God, my God, why hast Thou forsaken me?”[Matthew 27:46] To which words the apostle agrees, saying, “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin;” since by the crucifixion of the inner man are understood the pains ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 74, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Three Days of the Resurrection, in Which Also the Ratio of Single to Double is Apparent. (HTML)
... and entire, but the first day is counted as a whole from its last part, and the third day is itself also counted as a whole from its first part; but the intervening day, i.e. the second day, was absolutely a whole with its twenty-four hours, twelve of the day and twelve of the night. For He was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour.[Matthew 27:23-50] But He was buried, “now when the even was come,” as the words of the evangelist express it; which means, at the end of the day. Wheresoever then you begin,—even if some other explanation can be given, so as not to contradict the Gospel of John, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 204, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Harmony of the Four Evangelists in Their Notices of the Draught of Vinegar. (HTML)
CCEL Footnote 1438 (In-Text, Margin)
... sixth hour there was darkness over all the land unto the ninth hour.” The same fact is attested by two others of the evangelists. Luke adds, however, a statement of the cause of the darkness, namely, that “the sun was darkened.” Again, Matthew continues thus: “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani! that is to say, My God, my God, why hast Thou forsaken me? And some of them that stood there, when they heard that, said, This man calleth for Elias.”[Matthew 27:46-47] Mark’s agreement with this is almost complete, so far as regards the words, and not only almost, but altogether complete, so far as the sense is concerned. Matthew next makes this statement: “And straightway one of them ran, and took a sponge, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 111, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 1013 (In-Text, Margin)
26. “Forsake me not, O Lord; O my God, depart not from me” (ver. 21). Let us speak in Him, let us speak through Him (for He Himself intercedeth for us), and let us say, “Forsake me not, O Lord my God.” And yet He had said, “My God! My God! why hast Thou forsaken Me?”[Matthew 27:46] and He now says, “O My God, depart not from Me.” If He does not forsake the body, did He forsake the Head? Whose words then are these but the First Man’s? To show then that He carried about Him a true body of flesh derived from him, He says, “My God, My God why hast Thou forsaken Me?” God had not forsaken Him. If He does not forsake Thee, who believest in Him, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 137, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLII (HTML)
CCEL Footnote 1271 (In-Text, Margin)
16. “I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?” (ver. 9). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, “Why hast Thou forgotten me?” So cried our Head also, as if speaking in our name. “My God, my God, why hast Thou forsaken me?”[Matthew 27:46] I will say unto God, “Thou art my lifter up; why hast Thou forgotten me?”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 179, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1698 (In-Text, Margin)
... walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, “If He be the Son of God, let Him come down from the Cross.” Hidden then was the God of gods, and He gave forth words more out of compassion for us than out of His own majesty. For whence, unless assumed from us, were those words, “My God, My God, why hast Thou forsaken me?”[Matthew 27:46] But when hath the Father forsaken the Son, or the Son the Father? Are not Father and Son one God? Whence then, “My God, My God, why hast Thou forsaken Me,” save that in the Flesh of infirmity there was acknowledged the voice of a sinner? For as He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 270, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXV (HTML)
CCEL Footnote 2555 (In-Text, Margin)
... some sacrifice. There hath come forth therefore, sent from God the Lord, One our Priest; He took upon Him from us that which He might offer to the Lord; we are speaking of those same first-fruits of the flesh from the womb of the Virgin. This holocaust He offered to God. He stretched out His hands on the Cross, in order that He might say, “Let My prayer be directed as incense in Thy sight, and the lifting up of My hands an evening sacrifice.” As ye know, the Lord about eventide hung on the Cross:[Matthew 27:46] and our impieties were propitiated; otherwise they had swallowed up: the discourses of unjust men had prevailed over us; there had led us astray preachers of Jupiter, and of Saturn, and of Mercury: “the discourses of ungodly men had prevailed over ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3114 (In-Text, Margin)
... God forsake Christ, though “God was in Christ reconciling the world to Himself,” though Christ was also God, out of the Jews indeed according to the flesh, “Who is over all things, God blessed for ever,” —did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, “Why hast Thou forsaken Me?”[Matthew 27:46] Why do these men think Me left alone to their evil? What is, think Me forsaken in their evil? “For if they had known, the Lord of glory they had never crucified. Persecute and seize Him.” More familiarly however, brethren, let us take this of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 645, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLI (HTML)
CCEL Footnote 5767 (In-Text, Margin)
... evening, the Lord upon the Cross “laid down His life to take it again,” did not lose it against His will. Still we too are figured there. For what of Him hung upon the tree, save what He took of us? And how can it be that the Father should leave and abandon His only begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon the Cross, where, as the Apostle saith, “our old man is crucified with Him,” He cried out in the voice of that our “old man,” “Why hast Thou forsaken Me?”[Matthew 27:46] That then is the “evening sacrifice,” the Passion of the Lord, the Cross of the Lord, the offering of a salutary Victim, the whole burnt offering acceptable to God. That “evening sacrifice” produced, in His Resurrection, a morning offering. Prayer ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 60, footnote 2 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:15-20 (HTML)
CCEL Footnote 201 (In-Text, Margin)
He has no name by which he may represent these things, and on all occasions calls them “glory,” which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; (cf. Acts vii. 2.) but of Christ the God.[Matthew 27:46] What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 408, footnote 6 (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)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
... makes all things, as ye think, who said upon the Cross ‘My God, My God, why hast Thou forsaken Me?’ and before that had prayed, ‘Glorify Thy Name,’ and, ‘O Father, glorify Thou Me with the glory which I had with Thee before the world was.’ And He used to pray in the deserts and charge His disciples to pray lest they should enter into temptation; and, ‘The spirit indeed is willing,’ He said, ‘but the flesh is weak.’ And, ‘Of that day and that hour knoweth no man, no, nor the Angels, neither the Son[Matthew 27:46].’” Upon this again say the miserable men, “If the Son were, according to your interpretation, eternally existent with God, He had not been ignorant of the Day, but had known as Word; nor had been forsaken as being coexistent; nor had asked to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 480, footnote 12 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5353 (In-Text, Margin)
... pity on me.” If you are holy, if you are innocent, if you are cleansed from all defilement, if you have sinned neither in word nor deed—although James says, “He who offends not in word is a perfect man,” and “No one can curb his tongue”—how is it that you sue for mercy? so that, forsooth, you bewail yourself, and pour out prayers because you are holy, pure, and innocent, a man of stainless lips, free from all falsehood, and endowed with a power like that of God. Christ prayed thus on the cross:[Matthew 27:46] “My God, my God, why hast Thou forsaken Me? Why art Thou so far from helping Me?” And, again, “Father, into Thy hands I commend My spirit,” and “Father, forgive them, for they know not what they do.” And this is He, who, returning thanks for us, had ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 49, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book I (HTML)
... circumstances, are always consistent; they cleave to the letter and ignore the purpose of His words. There is the widest difference between My soul is sorrowful even unto death, and Henceforth ye shall see the Son of Man sitting at the right hand of power; so also between Father, if it be possible, let this cup pass away, from Me, and The cup which the Father hath given Me, shall I not drink it ? and further between My God, My God, why hast Thou forsaken Me[Matthew 27:46] ? and Verily I say unto thee, Today shalt thou be with Me in Paradise, and between Father, into Thy hands I commend My Spirit, and Father, forgive them, for they know not what they do ; and their narrow minds, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 106, footnote 7 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)
25. I can conceive of no man so destitute of ordinary reason as to recognise in each of the Gospels confessions by the Son of the humiliation to which He has submitted in taking a body upon Him,—as for instance His words, often repeated, Father, glorify Me, and Ye shall see the Son of Man, and The Father is greater than I, and, more strongly, Now is My soul troubled exceedingly, and even this, My God, My God, why hast Thou forsaken me[Matthew 27:46] ” ? and many more, of which I shall speak in due time,—and yet, in the face of these constant expressions of His humility, to charge Him with presumption because He calls God His Father, as when He says, Every plant, which my heavenly Father hath not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 195, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
49. There is still, the heretics say, another serious and far reaching confession of weakness, all the more so because it is in the mouth of the Lord Himself, My God, My God, why hast Thou forsaken Me[Matthew 27:46]? They construe this into the expression of a bitter complaint, that He was deserted and given over to weakness. But what a violent interpretation of an irreligious mind! how repugnant to the whole tenor of our Lord’s words! He hastened to the death, which was to glorify Him, and after which He was to sit on the right hand of power; with all those blessed expectations could He fear death, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 71b, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning our Lord's Praying. (HTML)
Further, these words, My God, My God, why hast Thou forsaken Me[Matthew 27:46]? He said as making our personality His own. For neither would God be regarded with us as His Father, unless one were to discriminate with subtle imaginings of the mind between that which is seen and that which is thought, nor was He ever forsaken by His divinity: nay, it was we who were forsaken and disregarded. So that it was as appropriating our personality that He offered these prayers.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 91b, footnote 18 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Regarding the things said concerning Christ. (HTML)
Others again are said in the manner of association and relation, as, My God, My God, why hast Thou forsaken Me[Matthew 27:46] ? and He hath made Him to be sin for us, Who knew no sin , and being made a curse for us; also, Then shall the Son also Himself be subject unto Him that put all things under Him For neither as God nor as man was He ever forsaken by the Father, nor did He become sin or a curse, nor did He require to be made subject to the Father. For as God He is equal to the Father and not opposed to Him nor subjected to ...