Early Church Fathers Scripture Index : Texts
Mark 11
There are 51 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 545, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things. (HTML)
This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by “removing the mountains” of his neighbours, and putting away the irregularities of their soul. Although each of us is his[Mark 11:23] own vineyard and labourer.
Ante-Nicene Fathers, Volume 3, page 673, footnote 33 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of John's Baptism. (HTML)
CCEL Footnote 8637 (In-Text, Margin)
The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly:[Mark 11:30] about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty,) ...
Ante-Nicene Fathers, Volume 4, page 75, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Chapter I (HTML)
CCEL Footnote 709 (In-Text, Margin)
... where entrance shall be made under the hope thereof. But it is in the church that this (edict) is read, and in the church that it is pronounced; and (the church) is a virgin! Far, far from Christ’s betrothed be such a proclamation! She, the true, the modest, the saintly, shall be free from stain even of her ears. She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a “den of robbers,”[Mark 11:17] than of adulterers and fornicators.
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 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 11:20-21] 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 5, page 425, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3135 (In-Text, Margin)
13. Thus, also, when He gave the law of prayer, He added, saying, “And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses.”[Mark 11:25] And He calls back from the altar one who comes to the sacrifice in strife, and bids him first agree with his brother, and then return with peace and offer his gift to God: for God had not respect unto Cain’s offerings; for he could not have God at peace with him, who through envious discord had not peace with his brother. What peace, then, do the enemies of the brethren promise to themselves? ...
Ante-Nicene Fathers, Volume 5, page 454, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3362 (In-Text, Margin)
... fellow-servant, is cast back into prison; be cause he would not forgive his fellow-servant, he lost the indulgence that had been shown to himself by his lord. And these things Christ still more urgently sets forth in His precepts with yet greater power of His rebuke. “When ye stand praying,” says He, “forgive if ye have aught against any, that your Father which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses.”[Mark 11:25] There remains no ground of excuse in the day of judgment, when you will be judged according to your own sentence; and whatever you have done, that you also will suffer. For God commands us to be peacemakers, and in agreement, and of one mind in His ...
Ante-Nicene Fathers, Volume 5, page 545, footnote 15 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... Also in Isaiah: “And if ye do not believe, neither shall ye understand.” Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?” Also in the same place: “If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you.” Also according to Mark: “All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours.”[Mark 11:24] Also in the same place: “All things are possible to him that believeth.” In Habakkuk: “But the righteous liveth by my faith.” Also in Daniel: “Ananias, Azarias, and Misael, trusting in God, were delivered from the fiery flame.”
Ante-Nicene Fathers, Volume 6, page 161, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Anatolius and Minor Writers. (HTML)
Theonas of Alexandria. (HTML)
The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain. (HTML)
Chapter IX. (HTML)
And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise; and they too may perchance become wise. Do no one an injury at any time, and provoke no one to anger. If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs;[Mark 11:25] and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent, who is ever on the watch with all subtlety to undo your good works and your prosperous attainments. Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to ...
Ante-Nicene Fathers, Volume 6, page 394, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration on the Palms. (HTML)
Oration on the Palms. (HTML)
CCEL Footnote 3116 (In-Text, Margin)
... amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens—the citizens, I mean, who refused to receive the Lord as King over them. Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;”[Mark 11:9] for blessed are they that bless Him, and cursed are they that curse Him. Again I will say it, nor will I cease exhorting you to good, Come, beloved, let us bless Him who is blessed, that we may be ourselves blessed of Him. Every age and condition ...
Ante-Nicene Fathers, Volume 7, page 470, footnote 10 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3460 (In-Text, Margin)
... earth Jesus Thy Christ to live with men, as a man, when He was God the Word, and man, to take away error by the roots: do Thou even now, through Him, be mindful of this Thy holy Church, which Thou hast purchased with the precious blood of Thy Christ, and deliver it from all evil, and perfect it in Thy love and Thy truth, and gather us all together into Thy kingdom which Thou hast prepared. Let this Thy kingdom come. “Hosanna to the Son of David. Blessed be He that cometh in the name of the Lord”[Mark 11:10] —God the Lord, who was manifested to us in the flesh. If any one be holy, let him draw near; but if any one be not such, let him become such by repentance. Permit also to your presbyters to give thanks.
Ante-Nicene Fathers, Volume 7, page 521, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Second Epistle of Clement (HTML)
The Homily (HTML)
CCEL Footnote 3947 (In-Text, Margin)
Wherefore, brethren, if we do the will of God our father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that saith, “My house was made a den of robbers.”[Mark 11:17] So then let us choose to be of the Church of life, that we may be saved. I do not, however, suppose ye are ignorant that the living Church is the body of Christ; for the scripture saith, “God made man, male and female.” the male is Christ, the female is the Church. And the Books and the Apostles plainly declare that the Church is not of the present, ...
Ante-Nicene Fathers, Volume 8, page 481, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
CCEL Footnote 2081 (In-Text, Margin)
... Son of God, tell what I have in my mind; disclose, if thou canst, what I have just done in secret. For Peter, having blessed the barley loaf which he had received, and hawing broken it with his right hand and his left, had heaped it up in his sleeves. Then Simon, enraged that he was not able to tell the secret of the apostle, cried out, saying: Let great dogs come forth, and eat him up before Cæsar. And suddenly there appeared great dogs, and rushed at Peter. But Peter, stretching forth his hands[Mark 11:25] to pray, showed to the dogs the loaf which he had blessed; which the dogs seeing, no longer appeared. Then Peter said to Nero: Behold, I have shown thee that I knew what Simon was thinking of, not by words, but by deeds; for he, having promised that ...
Ante-Nicene Fathers, Volume 9, page 92, 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 XXXII. (HTML)
CCEL Footnote 2189 (In-Text, Margin)
... 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 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.[Mark 11:16] And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? ...
Ante-Nicene Fathers, Volume 9, page 93, 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 XXXII. (HTML)
CCEL Footnote 2212 (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.[Mark 11:12] And on the morning of the next day, when he returned [25] to the city from Bethany, he hungered. 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, ...
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 ...
Ante-Nicene Fathers, Volume 9, page 93, footnote 11 (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 2216 (In-Text, Margin)
... 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. 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—[Mark 11:14] and he said unto it, Henceforward for ever let no man eat fruit of thee. And his disciples heard.
Ante-Nicene Fathers, Volume 9, page 93, 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 XXXIII. (HTML)
CCEL Footnote 2241 (In-Text, Margin)
[1] [Arabic, p. 125][Mark 11:19] 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. 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 ...
Ante-Nicene Fathers, Volume 9, page 93, footnote 37 (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 2242 (In-Text, Margin)
[1] [Arabic, p. 125] And when evening came, Jesus went forth outside of the city, he and his [2] disciples.[Mark 11:20] And as they passed in 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 ...
Ante-Nicene Fathers, Volume 9, page 93, 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 XXXIII. (HTML)
CCEL Footnote 2244 (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. And they passed by, and said, How did the fig tree dry [4] up immediately?[Mark 11:21] 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 ...
Ante-Nicene Fathers, Volume 9, page 94, footnote 1 (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 2245 (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. 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.[Mark 11:22] 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, ...
Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)
CCEL Footnote 2246 (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. 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.[Mark 11:23] 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. And all that ye ask God in ...
Ante-Nicene Fathers, Volume 9, page 94, footnote 15 (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 2259 (In-Text, Margin)
[15][Mark 11:24] For this reason I say unto you, Whatever ye pray and ask, believe that ye [16] [Arabic, p. 126] receive, and ye shall have. And when ye stand to pray, forgive what is in your heart against any man; and your Father which is in heaven will [17] forgive you also your wrong-doings. But if ye forgive not men their wrong-doings, neither will your Father forgive you also your wrong-doings.
Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)
CCEL Footnote 2260 (In-Text, Margin)
[15] For this reason I say unto you, Whatever ye pray and ask, believe that ye [16] [Arabic, p. 126] receive, and ye shall have.[Mark 11:25] And when ye stand to pray, forgive what is in your heart against any man; and your Father which is in heaven will [17] forgive you also your wrong-doings. But if ye forgive not men their wrong-doings, neither will your Father forgive you also your wrong-doings.
Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)
CCEL Footnote 2261 (In-Text, Margin)
[15] For this reason I say unto you, Whatever ye pray and ask, believe that ye [16] [Arabic, p. 126] receive, and ye shall have. And when ye stand to pray, forgive what is in your heart against any man; and your Father which is in heaven will [17] forgive you also your wrong-doings.[Mark 11:26] But if ye forgive not men their wrong-doings, neither will your Father forgive you also your wrong-doings.
Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)
CCEL Footnote 2270 (In-Text, Margin)
[26, 27][Mark 11:15] 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. The baptism ...
Ante-Nicene Fathers, Volume 9, page 94, footnote 29 (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 2273 (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:[Mark 11:28] 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 ...
Ante-Nicene Fathers, Volume 9, page 94, footnote 32 (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 2276 (In-Text, Margin)
... 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. The baptism of John, from [31] what place is it? from heaven or of men?[Mark 11:30] 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 ...
Ante-Nicene Fathers, Volume 9, page 94, 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 XXXIII. (HTML)
CCEL Footnote 2283 (In-Text, Margin)
... 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? 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.[Mark 11:33] 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. ...
Ante-Nicene Fathers, Volume 9, page 103, footnote 46 (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 2698 (In-Text, Margin)
... their garments; and Jesus mounted it. 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 began to rejoice and to praise God with [32] a loud voice for all the powers which they had seen; and they said, Praise in the highest; Praise to the Son of David: Blessed is he that cometh in the name [33] of the Lord;[Mark 11:10] and blessed is the kingdom that cometh, that of our father David: Peace in heaven, and praise in the highest.
Ante-Nicene Fathers, Volume 9, page 392, footnote 3 (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)
... Jesus commanded them; they brought the ass and the foal, and they placed on them their garments, and He sat thereon. And the most part of the multitude spread their garments on the road, but the multitudes that went before Him, and they that followed, cried, Hosanna to the Son of David, blessed is He that cometh in the name of the Lord. Hosanna in the highest.” After this comes, “And when He had entered into Jerusalem the whole city was stirred,” which we cited above. Then we have Mark’s account:[Mark 11:1-12] “And when they drew nigh unto Jerusalem, to Bethphage and Bethany, to the Mount of Olives, He sends two of His disciples and says to them, Go ye into the village over against you. And straightway as ye enter into it ye shall find a colt tied, on ...
Ante-Nicene Fathers, Volume 9, page 398, 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)
The Ass and the Colt are the Old and the New Testament. Spiritual Meaning of the Various Features of the Story. Differences Between John's Narrative and that of the Other Evangelists. (HTML)
... subjected and bound the sinner are illegal masters and cannot look the true master in the face when he frees the foal from its bonds. Thus when the disciples say, “The Lord hath need of him,” these wicked masters have nothing to say in reply. The disciples then bring the foal to Jesus naked, and put their own dress on it, so that the Lord may sit on the disciples’ garments which are on it, at His ease. What is said further will not, in the light of Matthew’s statements, present any difficulty; how[Mark 11:15] “They come to Jerusalem, and entering into the temple He began to cast out them that sold and bought in the temple,” or how “When He drew nigh and beheld the city He wept over it; and entering into the temple He began to cast out them that sold.” ...
Ante-Nicene Fathers, Volume 9, page 512, footnote 7 (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 XIV. (HTML)
Chastity and Prayer. (HTML)
... believing Him who said, “Ask and it shall be given you,” and not doubting about the saying, “Every one that asketh receiveth.” But when there you will inquire who it is that asketh, for no one of those who do not receive has asked, even though he seems to have done so, since it is not lawful to say that the saying, “Every one that asketh receiveth,” is a lie. Who then is he that asketh, but he who has obeyed Jesus when He says, “If ye stand praying, believe that ye receive, and ye shall receive”?[Mark 11:24-25] But he that asketh must do everything in his power that he may pray “with the spirit” and pray also “with the understanding,” and pray “without ceasing,” keeping in mind also the saying, “And He spake a parable unto them to the end that they ought ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 10 (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 1080 (In-Text, Margin)
... 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, although, nevertheless, it was never done, so far as we have ever read[Mark 11] 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 would be his assertion. Many other cases of this kind may occur to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 112, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
An Objection. (HTML)
CCEL Footnote 1083 (In-Text, Margin)
... it is wrought by us, or because we act by His gift, then it is not a work of God that “a mountain should be removed into the sea,” inasmuch as, according to the Lord’s statement, it is by the faith of men that this is possible. Moreover, He attributes the deed to their actual operation: “If ye have faith in yourselves as a grain of mustard-seed, ye shall say unto this mountain, “Be thou removed, and be thou cast into the sea; and it shall be done, and nothing shall be impossible to you.”[Mark 11:23] Observe how He said “to you,” not “to Me” or “to the Father;” and yet it is certain that no man does such a thing without God’s gift and operation. See how an instance of perfect righteousness is unexampled among men, and yet is not impossible. For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, 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 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 1132 (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.” Mark also records this occurrence, and inserts it in the same order.[Mark 11:1-10] 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 form. After instancing these things, ...
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.[Mark 11:15-17] 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 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 160, 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 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 1145 (In-Text, Margin)
... day, the said Mark has recorded the incident of the casting of the sellers out of the temple, which he had omitted to notice as belonging to the first day. Accordingly, it is in connection with this second day that he tells us how Jesus went out of the city, when even was come, and how, when they passed by in the morning, the disciples saw the fig-tree dried up from the roots, and how Peter, calling to remembrance, said unto Him, “Master, behold the fig-tree which Thou cursedst is withered away.”[Mark 11:20-21] Then, too, he informs us that He gave the answer relating to the power of faith. On the other hand, Matthew recounts these matters in a manner importing that they all took place on this second day; that is to say, both the word addressed to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 161, footnote 3 (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 1148 (In-Text, Margin)
... 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.” The other two, Mark and Luke, have also set forth this whole passage, and that, too, in almost as many words.[Mark 11:27-33] Neither does there appear to be any discrepancy between them in regard to the order, the only exception being found in the circumstance of which I have spoken above,—namely, that Matthew omits certain matters belonging to a different day, and has ...
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 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.[Mark 11:1-11] 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 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 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.”[Mark 11:28-29] 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 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 31, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Of Faith. (HTML)
CCEL Footnote 802 (In-Text, Margin)
... faith, which is bestowed by Christ as a gift of grace. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit: to another faith, by the same Spirit, and to another gifts of healing. This faith then which is given of grace from the Spirit is not merely doctrinal, but also worketh things above man’s power. For whosoever hath this faith, shall say to this mountain, Remove hence to yonder place, and it shall remove[Mark 11:23]. For whenever any one shall say this in faith, believing that it cometh to pass, and shall not doubt in his heart, then receiveth he the grace.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 87, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1565 (In-Text, Margin)
... Jesus assumes the thorns, that He may cancel the sentence; for this cause also was He buried in the earth, that the earth which had been cursed might receive the blessing instead of a curse. At the time of the sin, they clothed themselves with fig-leaves; for this cause Jesus also made the fig-tree the last of His signs. For when about to go to His passion, He curses the fig-tree, not every fig-tree, but that one alone, for the sake of the figure; saying, No more let any man eat fruit of thee[Mark 11:1]; let the doom be cancelled. And because they aforetime clothed themselves with fig-leaves, He came at a season when food was not wont to be found on the fig-tree. Who knows not that in winter-time the fig-tree bears no fruit, but is clothed with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 243, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Neocæsareans. (HTML)
CCEL Footnote 2738 (In-Text, Margin)
... prophecy and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor and though I give my body to be burnt and have not charity, it profiteth me nothing.” Not that each of the points enumerated could be performed without love, but that the Holy One wishes, as He Himself has said, to attribute to the commandment super-eminent excellency by the figure of hyperbole.[Mark 11:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 398, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXXII. Of the proof of prayer being heard. (HTML)
... hesitation intervenes and breaks down the confidence of our petition by a sort of despair, but we feel that by pouring forth our prayer we have obtained what we are asking for, we have no doubt that our prayers have effectually reached God. For so far will one be heard and obtain an answer, as he believes that he is regarded by God, and that God can grant it. For this saying of our Lord cannot be retracted: “Whatsoever ye ask when ye pray, believe that you shall receive, and they shall come to you.”[Mark 11:24]