Early Church Fathers Scripture Index : Texts
Mark 2:16
There are 4 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 83, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. (HTML)
CCEL Footnote 801 (In-Text, Margin)
... else, if any doubts that in the land of Judea, subjugated as it had been long since by the hand of Pompey and of Lucullus, the publicans were heathens, let him read Deuteronomy: “There shall be no tribute-weigher of the sons of Israel.” Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a “strange” name,—a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins “sinners” to “publicans,”[Mark 2:15-16] it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens—some sinners by office, that is, publicans; some by nature, that is, not publicans—he has drawn ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 132, 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 Feast at Which It Was Objected at Once that Christ Ate with Sinners, and that His Disciples Did Not Fast; Of the Circumstance that the Evangelists Seem to Give Different Accounts of the Parties by Whom These Objections Were Alleged; And of the Question Whether Matthew and Mark and Luke are Also in Harmony with Each Other in the Reports Given of the Words of These Persons, and of the Replies Returned by the Lord. (HTML)
CCEL Footnote 929 (In-Text, Margin)
61. Let us next look into the words which these three evangelists have all brought in as having been addressed to the Lord, and also into the replies which were made by Him. Matthew says: “And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?” This reappears very nearly in the same words in Mark: “How is it that He eateth and drinketh with publicans and sinners?”[Mark 2:16] Only we find thus that Matthew has omitted one thing which Mark inserts—namely, the addition “and drinketh.” But of what consequence can that be, since the sense is fully given, the idea suggested being that they were partaking of a repast in company? Luke, on the other hand, seems to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 114, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book IV (HTML)
Of the heresy of the Audiani. (HTML)
... and some live unlawfully with women without the bond of wedlock, while those who are innocent of these practices live in free fellowship with the guilty, they hide the blasphemy of their doctrines by accounting as they do for their living by themselves. The plea is however an impudent one, and the natural result of Pharisaic teaching, for the Pharisees accused the Physician of souls and bodies in their question to the holy Apostles “How is it that your Master eateth with publicans and sinners?”[Mark 2:16] and through the prophet, God of such men says “Which say, ‘come not near me for I am pure’ this is smoke of my wrath.” But this is not a time to refute their unreasonable error. I therefore pass on to the remainder of my narrative.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 433, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4691 (In-Text, Margin)
... cleansed them by the water in preparation for the Spirit? Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples, and shows that humiliation is the best road to exaltation; because He humbles Himself for the sake of the soul that is bent down to the ground, that He may even exalt with Himself that which is bent double under a weight of sin? How comes it that you do not also charge it upon Him as a crime that He eateth with Publicans[Mark 2:15-16] and at Publicans’ tables, and makes disciples of Publicans that He too may make some gain. And what gain? The salvation of sinners. If so, one must blame the physician for stooping over suffering and putting up with evil smells in order to give ...