Early Church Fathers Scripture Index : Texts
Mark 8
There are 49 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 442, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3594 (In-Text, Margin)
... Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they should understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations.” Now this is He who was born of Mary; for He says: “The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again.”[Mark 8:31] The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose ...
Ante-Nicene Fathers, Volume 2, page 506, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XIV.—Degrees of Glory in Heaven. (HTML)
“I would never part with virtue for unrighteous gain.” But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. “For what is the profit,” it is said, “if you gain the world and lose the soul?”[Mark 8:36] It is clear, then, that those who do not perform good actions, do not know what is for their own advantage. And if so, neither are they capable of praying aright, so as to receive from God good things; nor, should they receive them, will they be sensible of the boon; nor, should they enjoy them, will they enjoy worthily what they know ...
Ante-Nicene Fathers, Volume 3, page 68, footnote 13 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Further Answers to the Plea, How Am I to Live? (HTML)
CCEL Footnote 247 (In-Text, Margin)
... “happy.” “I shall have no food.” But “think not,” says He, “about food;” and as an example of clothing we have the lilies. “My work was my subsistence.” Nay, but “all things are to be sold, and divided to the needy.” “But provision must be made for children and posterity.” “None, putting his hand on the plough, and looking back, is fit” for work. “But I was under contract.” “None can serve two lords.” If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord:”[Mark 8:34] your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God’s sake. Do you hesitate about arts, and ...
Ante-Nicene Fathers, Volume 3, page 69, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Of the Observance of Days Connected with Idolatry. (HTML)
CCEL Footnote 262 (In-Text, Margin)
... your neighbour’s ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour’s conscience; if, however, you shall be disguised withal, you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being “ashamed of God.” But “whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed,” says He, “in the presence of my Father who is in the heavens.”[Mark 8:38]
Ante-Nicene Fathers, Volume 3, page 525, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Christ Truly Lived and Died in Human Flesh. Incidents of His Human Life on Earth, and Refutation of Marcion's Docetic Parody of the Same. (HTML)
CCEL Footnote 7009 (In-Text, Margin)
... faith also. And all that we hope for from Christ will be a phantom. O thou most infamous of men, who acquittest of all guilt the murderers of God! For nothing did Christ suffer from them, if He really suffered nothing at all. Spare the whole world’s one only hope, thou who art destroying the indispensable dishonour of our faith. Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. “Whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”[Mark 8:38] Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the ...
Ante-Nicene Fathers, Volume 4, page 120, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
De Fuga in Persecutione. (HTML)
De Fuga in Persecutione. (HTML)
CCEL Footnote 1157 (In-Text, Margin)
For He wished us either to suffer persecution or to flee from it. If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! “Him who will confess Me, I also will confess before My Father.” How will he confess, fleeing? How flee, confessing? “Of him who shall be ashamed of Me, will I also be ashamed before My Father.”[Mark 8:38] If I avoid suffering, I am ashamed to confess. “Happy they who suffer persecution for My name’s sake.” Unhappy, therefore, they who, by running away, will not suffer according to the divine command. “He who shall endure to the end shall be saved.” How then, when you bid me ...
Ante-Nicene Fathers, Volume 5, page 362, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2696 (In-Text, Margin)
... spiritually prescribed be faithfully observed; unless indeed any one should fear in the morning sacrifices, lest by the taste of wine he should be redolent of the blood of Christ. Therefore thus the brotherhood is beginning even to be kept back from the passion of Christ in persecutions, by learning in the offerings to be disturbed concerning His blood and His blood-shedding. Moreover, however, the Lord says in the Gospel, “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.”[Mark 8:38] And the apostle also speaks, saying, “If I pleased men, I should not be the servant of Christ.” But how can we shed our blood for Christ, who blush to drink the blood of Christ?
Ante-Nicene Fathers, Volume 5, page 439, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lapsed. (HTML)
CCEL Footnote 3227 (In-Text, Margin)
... altar, whither he drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil’s altar, which he had seen to smoke, and to be redolent of a foul fœtor, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires.[Mark 8:36]
Ante-Nicene Fathers, Volume 5, page 445, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lapsed. (HTML)
CCEL Footnote 3285 (In-Text, Margin)
... avowal, put off from them the load of their minds, and seek out the salutary medicine even for slight and moderate wounds, knowing that it is written, “God is not mocked.” God cannot be mocked, nor deceived, nor deluded by any deceptive cunning. Yea, he sins the more, who, thinking that God is like man, believes that he evades the penalty of his crime if he has not openly admitted his crime. Christ says in His precepts, “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.”[Mark 8:83] And does he think that he is a Christian, who is either ashamed or afraid to be a Christian? How can he be one with Christ, who either blushes or fears to belong to Christ? He will certainly have sinned less, by not seeing the idols, and not ...
Ante-Nicene Fathers, Volume 6, page 220, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLIV. (HTML)
CCEL Footnote 1974 (In-Text, Margin)
... things with him, and to show like signs and wonders. For there, Moses after his birth was placed by his mother in an ark, and exposed beside the banks of the river; here, our Lord Jesus Christ, after His birth by Mary His mother, was sent off in flight into Egypt through the instrumentality of an angel. There, Moses led forth his people from the midst of the Egyptians, and saved them; and here, Jesus, leading forth His people from the midst of the Pharisees, transferred them to an eternal salvation.[Mark 8:15] There, Moses sought bread by prayer, and received it from heaven, in order that he might feed the people with it in the wilderness; here, my Lord Jesus by His own power satisfied with five loaves five thousand men in the wilderness. There, Moses ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1612 (In-Text, Margin)
[5] And Jesus called his disciples, and said unto them, I have compassion on this multitude, because of their continuing with me three days, having nothing to eat; and to send them away fasting I am not willing, lest they faint in the way,[Mark 8:3] some of them having [6] [Arabic, p. 89] come from far. His disciples said unto him, Whence have we in the desert [7] bread wherewith to satisfy all this multitude? Jesus said unto them, How [8] many loaves have ye? They said unto him, Seven, and a few small fishes. And he [9] commanded the multitudes to sit down upon the ground; and he took those seven loaves and the fish, and ...
Ante-Nicene Fathers, Volume 9, page 79, 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 XXIII. (HTML)
CCEL Footnote 1623 (In-Text, Margin)
[13] And the Pharisees and Sadducees came to him, and began to seek a discussion with him. And they asked him to shew them a sign from heaven, tempting him. [14] And Jesus sighed within himself, and said, What sign seeketh this evil and adulterous generation? It seeketh a sign, and it shall not be given a sign, except the sign [15] of Jonah the prophet.[Mark 8:12] Verily I say unto you, This generation shall not be given a [16] sign. And he left them, and went up into the boat, and went away to that side.
Ante-Nicene Fathers, Volume 9, page 79, footnote 14 (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 XXIII. (HTML)
CCEL Footnote 1624 (In-Text, Margin)
[13] And the Pharisees and Sadducees came to him, and began to seek a discussion with him. And they asked him to shew them a sign from heaven, tempting him. [14] And Jesus sighed within himself, and said, What sign seeketh this evil and adulterous generation? It seeketh a sign, and it shall not be given a sign, except the sign [15] of Jonah the prophet. Verily I say unto you, This generation shall not be given a [16] sign.[Mark 8:13] And he left them, and went up into the boat, and went away to that side.
Ante-Nicene Fathers, Volume 9, page 79, 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 XXIII. (HTML)
CCEL Footnote 1626 (In-Text, Margin)
[17][Mark 8:14] And his disciples forgot to take with them bread, and there was not with them [18] in the boat, not even one loaf. And Jesus charged them, and said, Take heed, and guard yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. And they reflected within themselves that they had taken with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? until now ...
Ante-Nicene Fathers, Volume 9, page 79, 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 XXIII. (HTML)
CCEL Footnote 1628 (In-Text, Margin)
[17] And his disciples forgot to take with them bread, and there was not with them [18] in the boat, not even one loaf.[Mark 8:15] And Jesus charged them, and said, Take heed, and guard yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. And they reflected within themselves that they had taken with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? until now do ye not perceive, [21] neither understand? is your heart ...
Ante-Nicene Fathers, Volume 9, page 79, 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 XXIII. (HTML)
CCEL Footnote 1632 (In-Text, Margin)
[17] And his disciples forgot to take with them bread, and there was not with them [18] in the boat, not even one loaf. And Jesus charged them, and said, Take heed, and guard yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. And they reflected within themselves that they had taken with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread?[Mark 8:17] until now do ye not perceive, [21] neither understand? is your heart yet hard? And have ye eyes, and yet see not? [22] [Arabic, p. 90] and have ye ears, and yet hear not? and do ye not remember when I brake those five loaves for five ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 23 (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 XXIII. (HTML)
CCEL Footnote 1633 (In-Text, Margin)
... not with them [18] in the boat, not even one loaf. And Jesus charged them, and said, Take heed, and guard yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. And they reflected within themselves that they had taken with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? until now do ye not perceive, [21] neither understand? is your heart yet hard?[Mark 8:18] And have ye eyes, and yet see not? [22] [Arabic, p. 90] and have ye ears, and yet hear not? and do ye not remember when I brake those five loaves for five thousand? and how many baskets full of broken [23] pieces took ye up? They said, ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 24 (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 XXIII. (HTML)
CCEL Footnote 1634 (In-Text, Margin)
... yourselves from the leaven of the Pharisees and Sadducees, and from the [19] leaven of Herod. And they reflected within themselves that they had taken with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? until now do ye not perceive, [21] neither understand? is your heart yet hard? And have ye eyes, and yet see not? [22] [Arabic, p. 90] and have ye ears, and yet hear not?[Mark 8:19] and do ye not remember when I brake those five loaves for five thousand? and how many baskets full of broken [23] pieces took ye up? They said, Twelve. He said unto them, And the seven also for four thousand: how many baskets full of broken pieces ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 26 (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 XXIII. (HTML)
CCEL Footnote 1636 (In-Text, Margin)
... with them [20] no bread. And Jesus knew, and said unto them, Why think ye within yourselves, O ye of little faith, and are anxious, because ye have no bread? until now do ye not perceive, [21] neither understand? is your heart yet hard? And have ye eyes, and yet see not? [22] [Arabic, p. 90] and have ye ears, and yet hear not? and do ye not remember when I brake those five loaves for five thousand? and how many baskets full of broken [23] pieces took ye up? They said, Twelve.[Mark 8:20] He said unto them, And the seven also for four thousand: how many baskets full of broken pieces took ye up? They [24] said, Seven. He said unto them, How have ye not understood that I spake not to you because of the bread, but that ye should beware ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 31 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1641 (In-Text, Margin)
[26][Mark 8:22] And after that, he came to Bethsaida. And they brought to him a certain blind [27] man, and besought him that he would touch him. And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, and asked him, What seest thou? And that blind man looked intently, [29] and said unto him, I see men as trees walking. And he placed his hand [30] again on his eyes; and they were restored, and he saw everything clearly. And he ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 33 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1643 (In-Text, Margin)
[26] And after that, he came to Bethsaida. And they brought to him a certain blind [27] man, and besought him that he would touch him.[Mark 8:23] And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, and asked him, What seest thou? And that blind man looked intently, [29] and said unto him, I see men as trees walking. And he placed his hand [30] again on his eyes; and they were restored, and he saw everything clearly. And he sent him to his house, and said, Do not enter even into the village, ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 35 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1645 (In-Text, Margin)
[26] And after that, he came to Bethsaida. And they brought to him a certain blind [27] man, and besought him that he would touch him. And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, and asked him, What seest thou?[Mark 8:24] And that blind man looked intently, [29] and said unto him, I see men as trees walking. And he placed his hand [30] again on his eyes; and they were restored, and he saw everything clearly. And he sent him to his house, and said, Do not enter even into the village, nor tell any man in the village.
Ante-Nicene Fathers, Volume 9, page 79, 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 XXIII. (HTML)
CCEL Footnote 1646 (In-Text, Margin)
[26] And after that, he came to Bethsaida. And they brought to him a certain blind [27] man, and besought him that he would touch him. And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, and asked him, What seest thou? And that blind man looked intently, [29] and said unto him, I see men as trees walking.[Mark 8:25] And he placed his hand [30] again on his eyes; and they were restored, and he saw everything clearly. And he sent him to his house, and said, Do not enter even into the village, nor tell any man in the village.
Ante-Nicene Fathers, Volume 9, page 79, footnote 38 (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 XXIII. (HTML)
CCEL Footnote 1648 (In-Text, Margin)
[26] And after that, he came to Bethsaida. And they brought to him a certain blind [27] man, and besought him that he would touch him. And he took the hand of that blind man, and led him out without the village, and spat in his eyes, and laid his [28] hand on him, and asked him, What seest thou? And that blind man looked intently, [29] and said unto him, I see men as trees walking. And he placed his hand [30] again on his eyes; and they were restored, and he saw everything clearly.[Mark 8:26] And he sent him to his house, and said, Do not enter even into the village, nor tell any man in the village.
Ante-Nicene Fathers, Volume 9, page 79, footnote 39 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1649 (In-Text, Margin)
[31][Mark 8:27] And Jesus went forth, and his disciples, to the villages of Cæsarea Philippi. [32] And while he was going in the way, and his disciples alone, he asked his disciples, [33] and said, What do men say of me that I am, the Son of man? They said unto him, Some say, John the Baptist; and others, Elijah; and others, Jeremiah, or one of the [34, 35] prophets. He said unto them, And ye, what say ye that I am? Simon Cephas answered [36] [Arabic, p. 91] and said, Thou art the Messiah, the Son of the ...
Ante-Nicene Fathers, Volume 9, page 80, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1663 (In-Text, Margin)
... build my church; and the [38] gates of Hades shall not prevail against it. To thee will I give the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and [39] whatsoever thou shalt loose on earth shall be loosed in heaven. And he sternly charged his disciples, and warned them that they should not tell any man concerning him, [40] that he was the Messiah. And henceforth began Jesus to shew to his disciples [41] that he was determined to go to Jerusalem,[Mark 8:31] and suffer much, and be rejected of the elders, and of the chief priests, and of the scribes, and be killed, and on the [42] third day rise. And he was speaking plainly. And Simon Cephas, as one grieved [43] for him, said, Far be thou, my Lord, from ...
Ante-Nicene Fathers, Volume 9, page 80, footnote 7 (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 XXIII. (HTML)
CCEL Footnote 1664 (In-Text, Margin)
... whatsoever thou shalt bind on earth shall be bound in heaven; and [39] whatsoever thou shalt loose on earth shall be loosed in heaven. And he sternly charged his disciples, and warned them that they should not tell any man concerning him, [40] that he was the Messiah. And henceforth began Jesus to shew to his disciples [41] that he was determined to go to Jerusalem, and suffer much, and be rejected of the elders, and of the chief priests, and of the scribes, and be killed, and on the [42] third day rise.[Mark 8:32] And he was speaking plainly. And Simon Cephas, as one grieved [43] for him, said, Far be thou, my Lord, from that. And he turned, and looked upon [44] his disciples, and rebuked Simon, and said, Get thee behind me, Satan: for thou art a ...
Ante-Nicene Fathers, Volume 9, page 80, footnote 10 (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 XXIII. (HTML)
CCEL Footnote 1667 (In-Text, Margin)
... in heaven. And he sternly charged his disciples, and warned them that they should not tell any man concerning him, [40] that he was the Messiah. And henceforth began Jesus to shew to his disciples [41] that he was determined to go to Jerusalem, and suffer much, and be rejected of the elders, and of the chief priests, and of the scribes, and be killed, and on the [42] third day rise. And he was speaking plainly. And Simon Cephas, as one grieved [43] for him, said, Far be thou, my Lord, from that.[Mark 8:33] And he turned, and looked upon [44] his disciples, and rebuked Simon, and said, Get thee behind me, Satan: for thou art a stumblingblock unto me: for thou thinkest not of what pertains to God, but of what pertains to men.
Ante-Nicene Fathers, Volume 9, page 80, 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 XXIII. (HTML)
CCEL Footnote 1670 (In-Text, Margin)
[45] And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me.[Mark 8:35] And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it. What shall [48] a man profit, if he gain all the world, and destroy his own life, or lose it? or what [49] [Arabic, p. 92] will a man give in ransom for his life? Whosoever shall deny me and my sayings in this sinful and adulterous generation, the Son of ...
Ante-Nicene Fathers, Volume 9, page 80, 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 XXIII. (HTML)
CCEL Footnote 1674 (In-Text, Margin)
[45] And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me. And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it. What shall [48] a man profit, if he gain all the world, and destroy his own life, or lose it?[Mark 8:37] or what [49] [Arabic, p. 92] will a man give in ransom for his life? Whosoever shall deny me and my sayings in this sinful and adulterous generation, the Son of man also will [50] deny him, when he cometh in the glory of his Father with his holy angels. For the Son of man is about ...
Ante-Nicene Fathers, Volume 9, page 80, 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 XXIII. (HTML)
CCEL Footnote 1676 (In-Text, Margin)
[45] And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me. And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it. What shall [48] a man profit, if he gain all the world, and destroy his own life, or lose it? or what [49] [Arabic, p. 92] will a man give in ransom for his life?[Mark 8:38] Whosoever shall deny me and my sayings in this sinful and adulterous generation, the Son of man also will [50] deny him, when he cometh in the glory of his Father with his holy angels. For the Son of man is about to come in the glory of his Father ...
Ante-Nicene Fathers, Volume 9, page 448, footnote 15 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XI. (HTML)
Concerning the Seven Loaves. The Narrative of the Feeding of the Four Thousand Compared with that of the Five Thousand. (HTML)
... seven loaves and the few small fishes. And there He commands the multitudes to sit down or lie upon the grass; for Luke also wrote, “Make them sit down,” and Mark says, “He commanded them all to sit down;” but here He does not command but proclaims to the multitude to sit down. Again, there, the three Evangelists say in the very same words that “He took the five loaves and the two fishes and looking up to heaven He blessed;” but here, as Matthew and Mark have written, “Jesus gave thanks and brake;”[Mark 8:6] there, they recline upon the grass, but here they sit down upon the ground. You will moreover investigate in the accounts in the different places the variation found in John, who wrote in regard to that transaction that Jesus said, “Make the men sit ...
Ante-Nicene Fathers, Volume 9, page 459, 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 XII. (HTML)
Relation of the Former Commission Given by Jesus to the Disciples, to His Present Injunction of Silence. Belief and Knowledge Contrasted. (HTML)
... understanding that He was the Christ? But if the Twelve had such understanding, manifestly Peter had it also; how, then, is he now pronounced blessed? For the expression here plainly indicates that now for the first time Peter confessed that Christ was the Son of the living God. Matthew then, according to some of the manuscripts, has written, “Then He commanded His disciples that they should tell no man that He was the Christ,” but Mark says, “He charged them that they should tell no man of Him;”[Mark 8:30] and Luke, “He charged them and commanded them to tell this to no man.” But what is the “this”? Was it that also according to him, Peter answered and said to the question, “Who say ye that I am.”—“The Christ, the Son of the living God?” You must ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 153, 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 Matthew’s Declaration That, on Leaving These Parts, He Came into the Coasts of Magedan; And of the Question as to His Agreement with Mark in that Intimation, as Well as in the Notice of the Saying About Jonah, Which Was Returned Again as an Answer to Those Who Sought a Sign. (HTML)
CCEL Footnote 1082 (In-Text, Margin)
... the same words on repeated occasions; so that when any completely irreconcilable difference appears between statements of His utterances, we are to understand the words to have been spoken twice over. In this case, indeed, Mark also keeps the same order; and after his account of the miracle of the seven loaves, subjoins the same intimation as is given us in Matthew, only with this difference, that Matthew’s expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan.[Mark 8:10-12] There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark’s Gospel, give no other reading than that of Magedan. Neither should any difficulty be felt in the fact ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 153, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of Matthew’s Declaration That, on Leaving These Parts, He Came into the Coasts of Magedan; And of the Question as to His Agreement with Mark in that Intimation, as Well as in the Notice of the Saying About Jonah, Which Was Returned Again as an Answer to Those Who Sought a Sign. (HTML)
CCEL Footnote 1083 (In-Text, Margin)
... In this case, indeed, Mark also keeps the same order; and after his account of the miracle of the seven loaves, subjoins the same intimation as is given us in Matthew, only with this difference, that Matthew’s expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan. There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark’s Gospel, give no other reading than that of Magedan.[Mark 8:10] Neither should any difficulty be felt in the fact that Mark does not say, as Matthew does, that in the answer which the Lord returned to those who sought after a sign, He referred to Jonah, but mentions simply that He replied in these terms: “There ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 153, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of Matthew’s Agreement with Mark in the Statement About the Leaven of the Pharisees, as Regards Both the Subject Itself and the Order of Narrative. (HTML)
CCEL Footnote 1085 (In-Text, Margin)
107. Matthew proceeds: “And He left them, and departed. And when His disciples were come to the other side, they forgot to take bread. Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees and of the Sadducees;” and so forth, down to where we read, “Then understood they that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.” These words are recorded also by Mark, and that likewise in the same order.[Mark 8:13-21]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, 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 Occasion on Which He Asked the Disciples Whom Men Said that He Was; And of the Question Whether, with Regard Either to the Subject-Matter or the Order, There are Any Discrepancies Between Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1088 (In-Text, Margin)
... disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words, “And whatsoever thou shalt loose on earth shall be loosed in heaven.” Mark relates this nearly in the same order. But he has brought in before it a narrative which is given by him alone,—namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.”[Mark 8:22-29] Luke, again, also records this incident, inserting it after his account of the miracle of the five loaves; and, as we have already shown above, the order of recollection which is followed in his case is not antagonistic to the order adopted by these ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, footnote 9 (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 Three Evangelists in the Notices Which They Subjoin of the Manner in Which the Lord Charged the Man to Follow Him Who Wished to Come After Him. (HTML)
CCEL Footnote 1095 (In-Text, Margin)
... reward every man according to his work.” This is appended also by Mark, who keeps the same order. But he does not say of the Son of man, who was to come with His angels, that He is to reward every man according to his work. Nevertheless, he mentions at the same time that the Lord spoke to this effect: “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He comes in the glory of His Father with the holy angels.”[Mark 8:34-38] And this may be taken to bear the same sense as is expressed by Matthew, when he says, that “He shall reward every man according to his work.” Luke also adds the same statements in the same order, slightly varying the terms indeed in which they are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 406, 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, Mark viii. 5, etc., where the miracle of the seven loaves is related. (HTML)
CCEL Footnote 3136 (In-Text, Margin)
2. The “seven loaves”[Mark 8:6] signify the seven-fold operation of the Holy Spirit; the “four thousand men,” the Church established on the four Gospels; “the seven baskets of fragments,” the perfection of the Church. For by this number very constantly is perfection figured. For whence is that which is said, “seven times in a day will I praise thee”? Does a man sin who does not praise the Lord so often? What then is “seven times will I praise,” but “I will never cease from praise”? For he who says “seven times,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 406, 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, Mark viii. 5, etc., where the miracle of the seven loaves is related. (HTML)
CCEL Footnote 3141 (In-Text, Margin)
... day will I praise Thee,” but what is said in another place, “His praise shall always be in my mouth”? With reference to this perfection, John writes to seven Churches. The Apocalypse is a book of St. John the Evangelist; and he writes “to seven Churches.” Be ye hungered; own ye these baskets. For those fragments were not lost; but seeing that ye too belong to the Church, they have surely profited you. In that I explain this to you, I minister to Christ; and when ye hear peaceably, ye “sit down.”[Mark 8:6] I in my body sit, but in my heart I am standing, and ministering to you in anxiety; lest peradventure, not the food, but the vessel offend any of you. Ye know the feast of God, ye have often heard it, that it is for the heart, not for the belly.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 408, 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, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3157 (In-Text, Margin)
1. and grievous does that appear which the Lord hath enjoined, that “whosoever will come after Him, must deny himself.”[Mark 8:34] But what He enjoineth is not hard or grievous, who aideth us that what He enjoineth may be done. For both is that true which is said to Him in the Psalm, “Because of the words of Thy lips I have kept hard ways.” And that is true which He said Himself, “My yoke is easy, and My burden is light.” For whatsoever is hard in what is enjoined us, charity makes easy. We know what great things love itself can do. Very often is this love even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 485, footnote 6 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) (HTML)
Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) (HTML)
CCEL Footnote 3689 (In-Text, Margin)
... truth, He became also Son of Man, and being God’s Only-begotten Son, He became also at the same time ‘firstborn among many brethren.’ Wherefore neither was there one Son of God before Abraham, another after Abraham: nor was there one that raised up Lazarus, another that asked concerning him; but the same it was that said as man, ‘Where does Lazarus lie;’ and as God raised him up: the same that as man and in the body spat, but divinely as Son of God opened the eyes of the man blind from his birth[Mark 8:22]; and while, as Peter says, in the flesh He suffered, as God opened the tomb and raised the dead. For which reasons, thus understanding all that is said in the Gospel, they assured us that they held the same truth about the Word’s Incarnation and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 107, footnote 6 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. (HTML)
... which was of a different kind from itself? But he says, “nor has He a divider of His glory.” Herein he speaks in accordance with the fact, even though he does not know what he is saying: for the Son does not divide the glory with the Father, but has the glory of the Father in its entirety, even as the Father has all the glory of the Son. For thus He spake to the Father “All Mine are Thine and Thine are Mine.” Wherefore also He says that He will appear on the Judgment Day “in the glory of the Father[Mark 8:38],” when He will render to every man according to his works. And by this phrase He shows the unity of nature that subsists between them. For as “there is one glory of the sun and another glory of the moon,” because of the difference between the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 119, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. (HTML)
... only God, and if, according to our Lord’s word, “every one that asketh receiveth?” But one who says concerning the Brightness of the Father’s glory, that He has the glory by having received it, says in effect that the Brightness of the glory is in Itself devoid of glory, and needs, in order to become Himself at last the Lord of some glory, to receive glory from another. How then are we to dispose of the utterances of the Truth,—one which tells us that He shall be seen in the glory of the Father[Mark 8:38], and another which says, “All things that the Father hath are Mine ”? To whom ought the hearer to give ear? To him who says, “He that is, as the Apostle says, the ‘heir of all things ’ that are in the Father, is without part or lot in His Father’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 31, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 499 (In-Text, Margin)
... was adored by angels in heaven, angels might serve Him also on earth. Then chaste Judith once more cut off the head of Holofernes. Then Haman—whose name means iniquity—was once more burned in fire of his own kindling. Then James and John forsook father and net and ship and followed the Saviour: neither kinship nor the world’s ties, nor the care of their home could hold them back. Then were the words heard: “Whosoever will come after me, let him deny himself and take up his cross and follow me.”[Mark 8:34] For no soldier goes with a wife to battle. Even when a disciple would have buried his father, the Lord forbade him, and said: “Foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His head.” So you must not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 9, footnote 12 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Issue joined with those who assert that the Son is not with the Father, but after the Father. Also concerning the equal glory. (HTML)
CCEL Footnote 804 (In-Text, Margin)
Now are we to call these passages, and others like them, throughout the whole of Holy Scripture, proofs of humiliation, or rather public proclamations of the majesty of the Only Begotten, and of the equality of His glory with the Father? We ask them to listen to the Lord Himself, distinctly setting forth the equal dignity of His glory with the Father, in His words, “He that hath seen me hath seen the Father;” and again, “When the Son cometh in the glory of his Father;”[Mark 8:38] that they “should honour the Son even as they honour the Father;” and, “We beheld his glory, the glory as of the only begotten of the Father;” and “the only begotten God which is in the bosom of the Father.” Of all these passages they take no account, and then ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 240, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XV. St. Ambrose deprecates any praise of his own merits: in any case, the Faith is sufficiently defended by the authoritative support of holy Scripture, to whose voice the Arians, stubborn as the Jews, are deaf. He prays that they may be moved to love the truth; meanwhile, they are to be avoided, as heretics and enemies of Christ. (HTML)
... rough, rather than in any form of full explanation and exact order. If indeed the Arians regard them as imperfect and unfinished, I indeed confess that they are scarce even begun; if they think that there be any still to be brought forward, I allow that there be well-nigh all; for whereas the unbelievers are in uttermost need of arguments, the faithful have enough and to spare. Indeed, Peter’s single confession was abundant to warrant faith in Christ: “Thou art the Christ, the Son of the living God;”[Mark 8:30] for it is enough to know His Divine Generation, without division or diminution, being neither derivation nor creation.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 256, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XII. The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead of each. (HTML)
97. Now learn that the kingdom of the Son is the very same as the kingdom of the Father: “Verily, I say unto you that there be some of those which stand around us, who shall not taste death until they see the kingdom of God coming in power.”[Mark 8:39] So far, indeed, is it one kingdom, that the reward is one, the inheritor is one and the same, and so also the merit, and He Who promises [the reward].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 257, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIII. The majesty of the Son is His own, and equal to that of the Father, and the angels are not partakers, but beholders thereof. (HTML)
... words themselves declare their own meaning, that you may understand that glory of the Father and the Son not to be held in common with them by angels, for thus they run: “But when the Son of Man shall come in His majesty, and all the angels with Him.” Again, to show that His Father’s majesty and glory and His own majesty and glory are one and the same, our Lord Himself saith in another book: “And the Son of Man shall confound him, when He shall come in the glory of His Father, with the holy angels.”[Mark 8:38] The angels come in obedience, He comes in glory: they are His retainers, He sits upon His throne: they stand, He is seated—to borrow terms of the daily dealings of human life, He is the Judge: they are the officers of the court. Note that He did not ...