Early Church Fathers Scripture Index : Texts
Mark 11:13
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 117, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
Heresies Hitherto Refuted; Opinions of the Docetæ. (HTML)
... seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetæ,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree,[Mark 11:13-14] because He did not find upon it that sweet fruit—the sought-for produce. And inasmuch as the Deity is, according to them—to express myself briefly—of this description and so great, that is, small and minute, the world, as it seems to them, was made ...
Ante-Nicene Fathers, Volume 9, page 93, footnote 8 (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 2213 (In-Text, Margin)
[22] [Arabic, p. 123] And when eventide was come, he left all the people, and went outside the [23] city to Bethany, he and his twelve, and he remained there. And all the people, because they knew the place, came to him, and he received them; and them that [24] had need of healing he healed. And on the morning of the next day, when he returned [25] to the city from Bethany, he hungered.[Mark 11:13] And he saw a fig tree at a distance on the beaten highway, having on it leaves. And he came unto it, expecting to find something on it; and when he came, he found nothing on it but the leaves—it was not [26] the season of figs— and he said unto it, Henceforward for ever let no man eat fruit of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 160, 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 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 1143 (In-Text, Margin)
... that He looked round about upon all things, and, when the eventide was now come, went out into Bethany with the twelve. 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.[Mark 11:11-17] But inasmuch as Matthew puts the connection in these terms, “And He left them, and went out of the city into Bethany,” 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 344, 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, Matt. xv. 21,’Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,’ etc. (HTML)
CCEL Footnote 2616 (In-Text, Margin)
7. This was a literal fact, and was fulfilled as it is related; but nevertheless these very things which were done by the Lord had some further signification, being (if we may so say) a sort of visible and significative words. And this is especially plain, in that place where He sought fruit on the tree out of season, and because He found none, dried up the tree by His curse.[Mark 11:13] Unless this action be regarded as a figure, there is no good meaning in it; first to have sought fruit on that tree when it was not the season for fruit on any tree; and then even if it were now the time of fruit, what fault in the tree was it to have none? But because it signified, that He seeketh not for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 389, footnote 10 (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 2964 (In-Text, Margin)
... which teach and persuade us, yea even against our wills force us to believe. In the first place, what fault in the tree was it that it had no fruit, when even if it had no fruit at the proper season, that is, the season of its fruit, it would not assuredly be any fault in the tree; for the tree as being without sense and reason could not be to blame. But to this is added, that as we read it in the narrative of the other Evangelist who expressly mentions this, “it was not the time for that fruit.”[Mark 11:13] For that was the time when the fig-tree shoots forth its tender leaves, which come, we know, before the fruit; and this we prove, because the day of the Lord’s Passion was at hand, and we know at what time He suffered; and if we did not know it, we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 413, footnote 10 (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, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)
CCEL Footnote 3199 (In-Text, Margin)
... learned cannot. So they who saw Christ’s miracles, and understood not what they meant, and what they in a manner conveyed to those who had understanding, wondered only at the miracles themselves; whereas others both wondered at the miracles, and attained to the meaning of them. Such ought we to be in the school of Christ. For he who says that Christ only worked miracles, for the miracles’ sake, may say too that He was ignorant that it was not the time for fruit, when He sought figs upon the fig-tree.[Mark 11:13] For it was not the time for that fruit, as the Evangelist testifies; and yet being hungry He sought for fruit upon the tree. Did not Christ know, what any peasant knew? What the dresser of the tree knew, did not the tree’s Creator know? So then when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 83, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 777 (In-Text, Margin)
15. Again, if we have understood the sackcloth, how understand we the fasting? Wished Christ to eat, when He sought fruit on the tree,[Mark 11:13] and if He had found, would He have eaten? Wished Christ to drink, when He said to the woman of Samaria, “Give Me to drink”? when He said on the Cross, “I thirst”? For what hungered, for what thirsted Christ, but our good works? Because in them that crucified and persecuted Him He had found no good works, He fasted; for they rewarded barrenness to His soul. For what a fast was His, who found barely one thief, whom on the Cross He ...
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[Mark 11:13]?’ 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 ...