Early Church Fathers Scripture Index : Texts

Mark 14

There are 109 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 35, footnote 1 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Polycarp (HTML)

Epistle to the Philippians (HTML)

Chapter VII.—Avoid the Docetæ, and persevere in fasting and prayer. (HTML)

CCEL Footnote 383 (In-Text, Margin)

... perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,” as the Lord has said: “The spirit truly is willing, but the flesh is weak.”[Mark 14:38]

Ante-Nicene Fathers, Volume 1, page 389, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book II (HTML)

Chapter XX.—Futility of the arguments adduced to demonstrate the sufferings of the twelfth Æon, from the parables, the treachery of Judas, and the passion of our Saviour. (HTML)

CCEL Footnote 3107 (In-Text, Margin)

... at last to have been received by them into the Pleroma, and, according to [the principle of] conjunction, to have been united to that Saviour who was formed out of all. But Judas having been once for all cast away, never returns into the number of the disciples; otherwise a different person would not have been chosen to fill his place. Besides, the Lord also declared regarding him, “Woe to the man by whom the Son of man shall be betrayed;” and, “It were better for him if he had never been born;”[Mark 14:21] and he was called the “son of perdition” by Him. If, however, they say that Judas was a type of the Enthymesis, not as separated from the Æon, but of the passion entwined with her, neither in this way can the number twelve be regarded as a [fitting] ...

Ante-Nicene Fathers, Volume 2, page 574, footnote 8 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Fragments of Clemens Alexandrinus (HTML)

CCEL Footnote 3780 (In-Text, Margin)

Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, “I am;[Mark 14:62] and ye shall see the Son of man sitting at the right hand of power.” But powers mean the holy angels. Further, when He says “at the right hand of God,” He means the self-same [beings], by reason of the equality and likeness of the angelic and holy powers, which are called by the name of God. He says, therefore, that He sits at the right hand; that is, that He rests in pre-eminent honour. In the other Gospels, ...

Ante-Nicene Fathers, Volume 3, page 167, footnote 5 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)

CCEL Footnote 1362 (In-Text, Margin)

... that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;” and added that “it was the passover of the Lord,” that is, the passion of Christ. Which prediction was thus also fulfilled, that “on the first day of unleavened bread”[Mark 14:12] you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an “eventide,”—that is, to cause darkness, which was made at mid-day; and thus “your festive days God converted into grief, and your canticles into lamentation.” ...

Ante-Nicene Fathers, Volume 3, page 257, footnote 7 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Prescription Against Heretics. (HTML)

Comparative Lateness of Heresies. Marcion's Heresy. Some Personal Facts About Him. The Heresy of Apelles. Character of This Man; Philumene; Valentinus; Nigidius, and Hermogenes. (HTML)

CCEL Footnote 2161 (In-Text, Margin)

... professed repentance, and agreed to the conditions granted to him—that he should receive reconciliation if he restored to the church all the others whom he had been training for perdition: he was prevented, however, by death. It was indeed necessary that there should be heresies; and yet it does not follow from that necessity, that heresies are a good thing. As if it has not been necessary also that there should be evil! It was even necessary that the Lord should be betrayed; but woe to the traitor![Mark 14:21] So that no man may from this defend heresies. If we must likewise touch the descent of Apelles, he is far from being “one of the old school,” like his instructor and moulder, Marcion; he rather forsook the continence of Marcion, by resorting to the ...

Ante-Nicene Fathers, Volume 3, page 678, footnote 12 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Baptism. (HTML)

Of the Times Most Suitable for Baptism. (HTML)

CCEL Footnote 8737 (In-Text, Margin)

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord’s passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, “Ye will meet a man bearing water.”[Mark 14:13] He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at ...

Ante-Nicene Fathers, Volume 3, page 684, footnote 12 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

The Seventh or Final Clause. (HTML)

CCEL Footnote 8821 (In-Text, Margin)

... devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, “Pray that ye be not tempted;”[Mark 14:31] yet they were tempted, (as they showed) by deserting their Lord, because they had given way rather to sleep than prayer. The final clause, therefore, is consonant, and interprets the sense of “Lead us not into temptation;” for this ...

Ante-Nicene Fathers, Volume 4, page 85, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Modesty. (HTML)

From Parables Tertullian Comes to Consider Definite Acts of the Lord. (HTML)

CCEL Footnote 821 (In-Text, Margin)

... conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon. For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners—even Jewish ones. For Christian discipline dates from the renewing of the Testament,[Mark 14:24] and (as we have premised) from the redemption of flesh—that is, the Lord’s passion. None was perfect before the discovery of the order of faith; none a Christian before the resumption of Christ to heaven; none holy before the manifestation of the ...

Ante-Nicene Fathers, Volume 5, page 454, footnote 11 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On the Lord's Prayer. (HTML)

CCEL Footnote 3372 (In-Text, Margin)

... were given thee from above.” But when we ask that we may not come into temptation, we are reminded of our infirmity and weakness in that we thus ask, lest any should insolently vaunt himself, lest any should proudly and arrogantly assume anything to himself, lest any should take to himself the glory either of confession or of suffering as his own, when the Lord Himself, teaching humility, said, “Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak;”[Mark 14:38] so that while a humble and submissive confession comes first, and all is attributed to God, whatever is sought for suppliantly with fear and honour of God, may be granted by His own loving-kindness.

Ante-Nicene Fathers, Volume 5, page 511, footnote 14 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book I. (HTML)

That Christ should be the house and temple of God, and that the old temple should cease, and the new one should begin. (HTML)CCEL Footnote 3880 (In-Text, Margin)

... after thee, which shall come from thy bowels, and I will make ready his kingdom. He shall build me an house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight.” Also in the Gospel the Lord says: “There shall not be left in the temple one stone upon another that shall not be thrown down.” And “After three days another shall be raised up without hands.”[Mark 14:58]

Ante-Nicene Fathers, Volume 5, page 671, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Appendix. (HTML)

Anonymous Treatise on Re-baptism. (HTML)

A Treatise on Re-Baptism by an Anonymous Writer. (HTML)

CCEL Footnote 5442 (In-Text, Margin)

... interval of time, were not on that account cut off from salvation; but at any time that they had come to the right mind, obtained by repentance a sound hope of salvation, espe cially when they received the Holy Spirit, to be baptized by Whom is the duty of every man, they would have intended some such thing. Even as we do not apprehend that Peter in the Gospel suffered this alone, but all the disciples, to whom, though already baptized, the Lord afterwards says, that “all ye shall be offended in me,”[Mark 14:27] all of whom, as we observe, having amended their faith, were baptized after the Lord’s resurrection with the Holy Spirit. So that not without reason we also in the present day may believe that men, amended from their former error, may be baptized in ...

Ante-Nicene Fathers, Volume 5, page 671, footnote 4 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Appendix. (HTML)

Anonymous Treatise on Re-baptism. (HTML)

A Treatise on Re-Baptism by an Anonymous Writer. (HTML)

CCEL Footnote 5445 (In-Text, Margin)

... that very name, in which name all kinds of power are accustomed to be exercised, and occasionally some even by men outside the Church. But to what effect are those words of Christ, who said that He would deny, and not know, those who should say to Him in the day of judgment, “Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out demons, and in Thy name done many wonderful works,” when He answered them, even with emphasis, “I never knew you; depart from me, ye who work iniquity,”[Mark 14:27] unless that it should be shown to us, that even by those who work iniquity might these good works also be done, by the superfluous energy of the name of Christ? Therefore ought this invocation of the name of Jesus to be received as a certain ...

Ante-Nicene Fathers, Volume 6, page 51, footnote 7 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Gregory Thaumaturgus. (HTML)

Dubious or Spurious Writings. (HTML)

Twelve Topics on the Faith. (HTML)

Topic VI. (HTML)

CCEL Footnote 403 (In-Text, Margin)

How could it be said that He who suffered is one, and He who suffered not another, when the Lord Himself says, “The Son of man must suffer many things, and be killed, and be raised again the third day from the dead;” and again, “When ye see the Son of man sitting on the right hand of the Father;”[Mark 14:62] and again, “When the Son of man cometh in the glory of His Father?”

Ante-Nicene Fathers, Volume 6, page 115, footnote 1 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Dionysius. (HTML)

Exegetical Fragments. (HTML)

The Gospel According to Luke. An Interpretation. (HTML)

CCEL Footnote 970 (In-Text, Margin)

... Himself in a marvellous manner brought Him on this course, not indeed with the trial itself as His goal, nor in order simply that He might enter into that, but in order that He might prove Himself to be above the trial, and also beyond it. And surely it is the fact, that the Saviour asks neither what is impossible, nor what is impracticable, nor what is contrary to the will of the Father. It is something possible; for Mark makes mention of His saying, “Abba, Father, all things are possible unto Thee.”[Mark 14:36] And they are possible if He wills them; for Luke tells us that He said, “Father, if Thou be willing, remove this cup from me.” The Holy Spirit, therefore, apportioned among the evangelists, makes up the full account of our Saviour’s whole ...

Ante-Nicene Fathers, Volume 6, page 148, footnote 3 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Anatolius and Minor Writers. (HTML)

Anatolius of Alexandria. (HTML)

The Paschal Canon of Anatolius of Alexandria. (HTML)

Chapter VIII. (HTML)

CCEL Footnote 1176 (In-Text, Margin)

... there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: “Seven days ye shall eat unleavened bread.” Unless perchance the fourteenth day is not reckoned by them among the days of unleavened bread with the celebration of the feast; which, however, is contrary to the Word of the Gospel which says: “Moreover, on the first day of unleavened bread, the disciples came to Jesus.”[Mark 14:12] And there is no doubt as to its being the fourteenth day on which the disciples asked the Lord, in accordance with the custom established for them of old, “Where wilt Thou that we prepare for Thee to eat the Passover?” But they who are deceived with ...

Ante-Nicene Fathers, Volume 7, page 177, footnote 5 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Lactantius (HTML)

The Divine Institutes (HTML)

Book VI. Of True Worship (HTML)

Chap. XII.—Of the kinds of beneficence, and works of mercy (HTML)

CCEL Footnote 1183 (In-Text, Margin)

Moreover, there have not been wanting those who esteemed burial as superfluous, and said that it was no evil to lie unburied and neglected; but their impious wisdom is rejected alike by the whole human race, and by the divine expressions which command the performance of the rite.[Mark 14:8-9] But they do not venture to say that it ought not to be done, but that, if it happens to be omitted, no inconvenience is the result. Therefore in that matter they discharge the office, not so much of those who give precepts, as of those who suggest consolation, that if this shall by chance have occurred to a wise man, he should not deem himself wretched on ...

Ante-Nicene Fathers, Volume 7, page 380, footnote 2 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

The Teaching of the Twelve Apostles (HTML)

The Teaching of the Twelve Apostles (HTML)

Chapter IX.—The Thanksgiving (Eucharist) (HTML)

CCEL Footnote 2456 (In-Text, Margin)

1. Now concerning the Thanksgiving (Eucharist), thus give thanks. 2. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant,[Mark 14:25] which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 4. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered ...

Ante-Nicene Fathers, Volume 7, page 489, footnote 4 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)

CCEL Footnote 3665 (In-Text, Margin)

... therefore, of those things that He endured for our sakes, we give Thee thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: “For in the same night that He was betrayed, He took bread” in His holy and undefiled hands, and, looking up to Thee His God and Father, “He brake it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins.”[Mark 14] In like manner also “He took the cup,” and mixed it of wine and water, and sanctified it, and delivered it to them, saying: “Drink ye all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. ...

Ante-Nicene Fathers, Volume 9, page 103, footnote 5 (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 2657 (In-Text, Margin)

[1] And Jesus six days before the passover came to Bethany, where was Lazarus, [2] whom Jesus raised from among the dead. And they made a feast for him there: [3] and Martha was serving; while Lazarus was one of them that sat with him.[Mark 14:3] And [4] at the time of Jesus’ being at Bethany in the house of Simon the leper, great multitudes of the Jews heard that Jesus was there: and they came, not because of Jesus alone, but [Arabic, p. 147] that they might look also on Lazarus, whom he raised from among the dead. [5, 6] And the chief priests considered how they might kill Lazarus also; because [7] many of the ...

Ante-Nicene Fathers, Volume 9, page 103, 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 XXXIX. (HTML)

CCEL Footnote 2662 (In-Text, Margin)

... And [4] at the time of Jesus’ being at Bethany in the house of Simon the leper, great multitudes of the Jews heard that Jesus was there: and they came, not because of Jesus alone, but [Arabic, p. 147] that they might look also on Lazarus, whom he raised from among the dead. [5, 6] And the chief priests considered how they might kill Lazarus also; because [7] many of the Jews were going on his account, and believing in Jesus. And Mary took a case of the ointment of fine nard, of great price,[Mark 14:3] and opened it, and poured [8] it out on the head of Jesus as he was reclining; and she anointed his feet, and wiped them with her hair: and the house was filled with the odour of the ointment. [9, 10] But Judas Iscariot, one of the disciples, he ...

Ante-Nicene Fathers, Volume 9, page 103, 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 XXXIX. (HTML)

CCEL Footnote 2668 (In-Text, Margin)

... and poured [8] it out on the head of Jesus as he was reclining; and she anointed his feet, and wiped them with her hair: and the house was filled with the odour of the ointment. [9, 10] But Judas Iscariot, one of the disciples, he that was to betray him, said, Why was [11] not this ointment sold for three hundred pence, and given unto the poor? This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put into it he used to bear.[Mark 14:4] And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it. And they were angry with Mary. And Jesus ...

Ante-Nicene Fathers, Volume 9, page 103, 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 XXXIX. (HTML)

CCEL Footnote 2670 (In-Text, Margin)

... Iscariot, one of the disciples, he that was to betray him, said, Why was [11] not this ointment sold for three hundred pence, and given unto the poor? This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put into it he used to bear. And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it.[Mark 14:5] And they were angry with Mary. And Jesus perceived it, and said unto them, Leave her; why molest ye her? a good work hath she accomplished on me: for the [15] day of my burial kept she it. At all times the poor are with you, and when ye [16] ...

Ante-Nicene Fathers, Volume 9, page 103, footnote 21 (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 2673 (In-Text, Margin)

... ointment sold for three hundred pence, and given unto the poor? This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put into it he used to bear. And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it. And they were angry with Mary. And Jesus perceived it, and said unto them,[Mark 14:6] Leave her; why molest ye her? a good work hath she accomplished on me: for the [15] day of my burial kept she it. At all times the poor are with you, and when ye [16] wish ye can do them a kindness: but I am not at all times with you. And for this ...

Ante-Nicene Fathers, Volume 9, page 103, 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 XXXIX. (HTML)

CCEL Footnote 2676 (In-Text, Margin)

... he used to bear. And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it. And they were angry with Mary. And Jesus perceived it, and said unto them, Leave her; why molest ye her? a good work hath she accomplished on me: for the [15] day of my burial kept she it. At all times the poor are with you, and when ye [16] wish ye can do them a kindness:[Mark 14:7] but I am not at all times with you. And for this cause, when she poured this ointment on my body, it is as if she did it for my burial, [17] and anointed my body beforehand. And verily I say unto you, In every place where this my gospel shall ...

Ante-Nicene Fathers, Volume 9, page 107, 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 XLI. (HTML)

CCEL Footnote 2843 (In-Text, Margin)

[31][Mark 14:1] And two days before the passover of unleavened bread, the chief priests and [32] the scribes sought how they might take him by deceit, and kill him: and they said, It shall not be at the feast, lest the people be agitated.

Ante-Nicene Fathers, Volume 9, page 107, 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 XLI. (HTML)

CCEL Footnote 2846 (In-Text, Margin)

[31] And two days before the passover of unleavened bread, the chief priests and [32] the scribes sought how they might take him by deceit, and kill him:[Mark 14:2] and they said, It shall not be at the feast, lest the people be agitated.

Ante-Nicene Fathers, Volume 9, page 111, 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 XLIV. (HTML)

CCEL Footnote 3032 (In-Text, Margin)

[10][Mark 14:12] And on the first day of unleavened bread the disciples came to Jesus, and said unto him, Where wilt thou that we go and make ready for thee that thou mayest eat the passover?

Ante-Nicene Fathers, Volume 9, page 112, footnote 21 (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 XLIV. (HTML)

CCEL Footnote 3073 (In-Text, Margin)

... wilt thou that we make ready for thee? He said unto them, Go, enter the city; and at the time of your entering, there shall meet you a man bearing a pitcher of water; follow him, and the place where he entereth, say [38] to such an one, the master of the house, Our Master saith, My time is come, and [Arabic, p. 169] at thy house I keep the passover. Where then is the lodging-place where [39] I shall eat with my disciples? And he will shew you a large upper room [40] spread and made ready:[Mark 14:15] there then make ready for us. And his two disciples went out, and came to the city, and found as he had said unto them: and they made ready the passover as he had said unto them.

Ante-Nicene Fathers, Volume 9, page 112, 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 XLIV. (HTML)

CCEL Footnote 3074 (In-Text, Margin)

... for thee? He said unto them, Go, enter the city; and at the time of your entering, there shall meet you a man bearing a pitcher of water; follow him, and the place where he entereth, say [38] to such an one, the master of the house, Our Master saith, My time is come, and [Arabic, p. 169] at thy house I keep the passover. Where then is the lodging-place where [39] I shall eat with my disciples? And he will shew you a large upper room [40] spread and made ready: there then make ready for us.[Mark 14:16] And his two disciples went out, and came to the city, and found as he had said unto them: and they made ready the passover as he had said unto them.

Ante-Nicene Fathers, Volume 9, page 112, 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 XLIV. (HTML)

CCEL Footnote 3081 (In-Text, Margin)

[44] Jesus said that, and was agitated in his spirit, and testified, and said, Verily, [45] verily, I say unto you, One of you, he that eateth with me, shall betray me. And they were very sorrowful; and they began to say unto him, one after another of [46] them, Can it be I, Lord?[Mark 14:20] He answered and said unto them, One of the twelve, [47] he that dippeth his hand with me in the dish, will betray me. And lo, the hand of [48] him that betrayeth me is on the table. And the Son of man goeth, as it is written of him: woe then to that man by whose hand the Son of man is betrayed! for it [49] would have been better for that man had he not ...

Ante-Nicene Fathers, Volume 9, page 112, 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 XLIV. (HTML)

CCEL Footnote 3083 (In-Text, Margin)

[44] Jesus said that, and was agitated in his spirit, and testified, and said, Verily, [45] verily, I say unto you, One of you, he that eateth with me, shall betray me. And they were very sorrowful; and they began to say unto him, one after another of [46] them, Can it be I, Lord? He answered and said unto them, One of the twelve, [47] he that dippeth his hand with me in the dish, will betray me. And lo, the hand of [48] him that betrayeth me is on the table.[Mark 14:21] And the Son of man goeth, as it is written of him: woe then to that man by whose hand the Son of man is betrayed! for it [49] would have been better for that man had he not been born. And the disciples [50] looked one on another, for they knew not to whom he ...

Ante-Nicene Fathers, Volume 9, page 112, footnote 49 (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 XLV. (HTML)

CCEL Footnote 3101 (In-Text, Margin)

[12][Mark 14:22] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you. And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, ...

Ante-Nicene Fathers, Volume 9, page 113, 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 XLV. (HTML)

CCEL Footnote 3103 (In-Text, Margin)

[12] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body.[Mark 14:23] And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you. And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine ...

Ante-Nicene Fathers, Volume 9, page 113, footnote 3 (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 XLV. (HTML)

CCEL Footnote 3105 (In-Text, Margin)

[12] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you.[Mark 14:23] And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine in the kingdom of [17] God. And thus do ye in remembrance of me. And ...

Ante-Nicene Fathers, Volume 9, page 113, footnote 4 (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 XLV. (HTML)

CCEL Footnote 3106 (In-Text, Margin)

[12] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you. And they drank of it, all of them.[Mark 14:24] And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine in the kingdom of [17] God. And thus do ye in remembrance of me. And Jesus said unto ...

Ante-Nicene Fathers, Volume 9, page 113, 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 XLV. (HTML)

CCEL Footnote 3128 (In-Text, Margin)

... also.[Mark 14:30] Verily, verily, I say unto thee, Thou shalt to-day, during this night, before the cock crow [28] twice, three times deny me, that thou knowest me not. But Cephas said the more, Even if it lead to death with thee, I shall not deny thee, my Lord. And ...

Ante-Nicene Fathers, Volume 9, page 117, footnote 21 (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 XLVIII. (HTML)

CCEL Footnote 3319 (In-Text, Margin)

... met with his disciples there. And when Jesus came to the place, he said to his disciples, Sit ye here, so that I may go and pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. And he took with him Cephas and the sons of Zebedee together, James and John; and he began to [6] look sorrowful, and to be anxious. And he said unto them, My soul is distressed unto [7] death: abide ye here, and watch with me. And he withdrew from them a little, [8] the space of a stone’s throw;[Mark 14:35] and he kneeled, and fell on his face, and prayed, so [9] that, if it were possible, this hour might pass him. And he said, Father, thou art able for all things; if thou wilt, let this cup pass me: but let not my will be done, ...

Ante-Nicene Fathers, Volume 9, page 117, 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 XLVIII. (HTML)

CCEL Footnote 3322 (In-Text, Margin)

... pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. And he took with him Cephas and the sons of Zebedee together, James and John; and he began to [6] look sorrowful, and to be anxious. And he said unto them, My soul is distressed unto [7] death: abide ye here, and watch with me. And he withdrew from them a little, [8] the space of a stone’s throw; and he kneeled, and fell on his face, and prayed, so [9] that, if it were possible, this hour might pass him.[Mark 14:36] And he said, Father, thou art able for all things; if thou wilt, let this cup pass me: but let not my will be done, [10] but let thy will be done. And he came to his disciples, and found them sleeping; [11] and he said unto Cephas, ...

Ante-Nicene Fathers, Volume 9, page 117, 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 XLVIII. (HTML)

CCEL Footnote 3330 (In-Text, Margin)

... be done, [10] but let thy will be done. And he came to his disciples, and found them sleeping; [11] and he said unto Cephas, Simon, didst thou sleep? Could ye thus not for one hour [12] watch with me? Watch and pray, that ye enter not into temptations: the spirit is [13] willing and ready, but the body is weak. And he went again a second time, and prayed, and said, My Father, if it is not possible with regard to this cup that it pass, [14] except I drink it, thy will be done.[Mark 14:40] And he returned again, and found his disciples sleeping, for their eyes were heavy from their grief and anxiety; and they knew not [15] what to say to him. And he left them, and went away again, and prayed a third [16] time, and said the very same ...

Ante-Nicene Fathers, Volume 9, page 117, footnote 41 (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 XLVIII. (HTML)

CCEL Footnote 3339 (In-Text, Margin)

... grief and anxiety; and they knew not [15] what to say to him. And he left them, and went away again, and prayed a third [16] time, and said the very same word. And there appeared unto him an angel from [17] heaven, encouraging him. And being afraid he prayed continuously: and his sweat [18] [Arabic, p. 182] became like a stream of blood, and fell on the ground. Then he rose from [19] his prayer, and came to his disciples, and found them sleeping. And he [20] said unto them, Sleep now, and rest:[Mark 14:41] the end hath arrived, and the hour hath come; [21] and behold, the Son of man is betrayed into the hands of sinners. Arise, let us go: for he hath come that betrayeth me.

Ante-Nicene Fathers, Volume 9, page 117, footnote 48 (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 XLVIII. (HTML)

CCEL Footnote 3346 (In-Text, Margin)

[22] And while he was still speaking, came Judas the betrayer, one of the twelve, and with him a great multitude carrying lanterns and torches and swords and staves, from the chief priests and scribes and elders of the people, and with him the footsoldiers [23] of the Romans.[Mark 14:44] And Judas the betrayer gave them a sign, and said, He whom I shall kiss, he is he: take him with care, and lead him away.

Ante-Nicene Fathers, Volume 9, page 118, footnote 27 (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 XLVIII. (HTML)

CCEL Footnote 3375 (In-Text, Margin)

[44] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came.[Mark 14:51] And a certain young man [46] followed him, and he was wrapped in a towel, naked: and they seized him; so he [47] [Arabic, p. 184] left the towel, and fled naked. Then they took Jesus, and bound him, and brought him to Annas first; because he was the father in law of Caiaphas, [48] who was chief priest that year. And Caiaphas was he that counselled the Jews, that it was necessary that one man should die instead of the ...

Ante-Nicene Fathers, Volume 9, page 118, 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 XLVIII. (HTML)

CCEL Footnote 3377 (In-Text, Margin)

[44] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came. And a certain young man [46] followed him, and he was wrapped in a towel, naked:[Mark 14:52] and they seized him; so he [47] [Arabic, p. 184] left the towel, and fled naked. Then they took Jesus, and bound him, and brought him to Annas first; because he was the father in law of Caiaphas, [48] who was chief priest that year. And Caiaphas was he that counselled the Jews, that it was necessary that one man should die instead of the people.

Ante-Nicene Fathers, Volume 9, page 118, 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 XLVIII. (HTML)

CCEL Footnote 3383 (In-Text, Margin)

... Simon Cephas and one of the other disciples followed Jesus. And the chief [50] priest knew that disciple, and he entered with Jesus into the court; but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene?[Mark 14:68] But he denied, and said, Woman, I know him not, neither know I even [53] what thou sayest. And the servants and the soldiers rose, and made a fire in the [54] middle of the court, that they might warm themselves; for it was cold. And when [55] the ...

Ante-Nicene Fathers, Volume 9, page 119, footnote 5 (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 XLIX. (HTML)

CCEL Footnote 3398 (In-Text, Margin)

[7] And when Jesus went out, Simon Cephas was standing in the outer court warming [8] himself.[Mark 14:69] And that maid saw him again, and began to say to those that stood [9] by, This man also was there with Jesus the Nazarene. And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. And he [11] denied again with an oath, I know not the man. And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, saw him; and [12] he disputed and said, Truly ...

Ante-Nicene Fathers, Volume 9, page 119, 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 XLIX. (HTML)

CCEL Footnote 3406 (In-Text, Margin)

... with Jesus the Nazarene. And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. And he [11] denied again with an oath, I know not the man. And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, saw him; and [12] he disputed and said, Truly this man was with him: and he also is a Galilæan; [13] and his speech resembles. And he said unto Simon, Did not I see thee with him [14] in the garden?[Mark 14:71] Then began Simon to curse, and to swear, I know not this man [15] whom ye have mentioned. And immediately, while he was speaking, the cock crew [16] twice. And in that hour Jesus turned, he being without, and looked stedfastly at Cephas. And Simon ...

Ante-Nicene Fathers, Volume 9, page 119, 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 XLIX. (HTML)

CCEL Footnote 3410 (In-Text, Margin)

... he disputed and said, Truly this man was with him: and he also is a Galilæan; [13] and his speech resembles. And he said unto Simon, Did not I see thee with him [14] in the garden? Then began Simon to curse, and to swear, I know not this man [15] whom ye have mentioned. And immediately, while he was speaking, the cock crew [16] twice. And in that hour Jesus turned, he being without, and looked stedfastly at Cephas. And Simon remembered the word of our Lord, which he said unto him, [17, 18][Mark 14:30] Before the cock crow twice, thou shalt deny me thrice. And Simon went forth without, and wept bitterly.

Ante-Nicene Fathers, Volume 9, page 119, 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 XLIX. (HTML)

CCEL Footnote 3416 (In-Text, Margin)

[19] [Arabic, p. 186] And when the morning approached, the servants of all the chief priests and the scribes and the elders of the people and all the multitude assembled, [20, 21] and made a plot; and they took counsel against Jesus to put him to death. And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; but many false witnesses came,[Mark 14:59] but their witness did not [24, 25] agree. But at last there came two lying witnesses, and said, We heard him say, I will destroy this temple of God that is made with hands, and will build another not [26, 27] made with hands after three days. And not even so did their witness agree. But Jesus ...

Ante-Nicene Fathers, Volume 9, page 119, footnote 27 (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 XLIX. (HTML)

CCEL Footnote 3420 (In-Text, Margin)

... multitude assembled, [20, 21] and made a plot; and they took counsel against Jesus to put him to death. And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; but many false witnesses came, but their witness did not [24, 25] agree. But at last there came two lying witnesses, and said, We heard him say, I will destroy this temple of God that is made with hands, and will build another not [26, 27] made with hands after three days.[Mark 14:59] And not even so did their witness agree. But Jesus was silent. And the chief priest rose in the midst, and asked Jesus, and said, [28] Answerest thou not a word concerning anything? what do these witness against [29, 30] thee? But Jesus was silent, ...

Ante-Nicene Fathers, Volume 9, page 119, footnote 28 (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 XLIX. (HTML)

CCEL Footnote 3421 (In-Text, Margin)

... counsel against Jesus to put him to death. And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; but many false witnesses came, but their witness did not [24, 25] agree. But at last there came two lying witnesses, and said, We heard him say, I will destroy this temple of God that is made with hands, and will build another not [26, 27] made with hands after three days. And not even so did their witness agree. But Jesus was silent.[Mark 14:60] And the chief priest rose in the midst, and asked Jesus, and said, [28] Answerest thou not a word concerning anything? what do these witness against [29, 30] thee? But Jesus was silent, and answered him nothing. And they took him up [31] into their ...

Ante-Nicene Fathers, Volume 9, page 119, 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 XLIX. (HTML)

CCEL Footnote 3424 (In-Text, Margin)

... but many false witnesses came, but their witness did not [24, 25] agree. But at last there came two lying witnesses, and said, We heard him say, I will destroy this temple of God that is made with hands, and will build another not [26, 27] made with hands after three days. And not even so did their witness agree. But Jesus was silent. And the chief priest rose in the midst, and asked Jesus, and said, [28] Answerest thou not a word concerning anything? what do these witness against [29, 30] thee?[Mark 14:61] But Jesus was silent, and answered him nothing. And they took him up [31] into their assembly, and said unto him, If thou art the Messiah, tell us. He said [32] unto them, If I tell you, ye will not believe me: and if I ask you, ye will not answer ...

Ante-Nicene Fathers, Volume 9, page 402, footnote 6 (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)

That the Son Was Raised Up by the Father.  The Charge Brought Against Jesus at His Trial Was Based on the Incident Now Before Us. (HTML)

CCEL Footnote 5105 (In-Text, Margin)

... examined the point (and yet having noted the words “in three”), that the resurrection is brought about in three days. But he also calls the third the spiritual day, in which they consider the resurrection of the Church to be indicated. It follows from this that the first day is to be called the “earthly” day, and the second the psychical, the resurrection of the Church not having taken place on them. Now the statements of the false witnesses, recorded in the Gospel according to Matthew and Mark[Mark 14:58] towards the end of the Gospel, and the accusation they brought against our Lord Jesus Christ, appear to have reference to this utterance of His, “Destroy this temple, and I will build it up in three days.” For He was speaking of the temple of His ...

Ante-Nicene Fathers, Volume 9, page 438, footnote 6 (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)

Explanation of “Corban.” (HTML)

CCEL Footnote 5418 (In-Text, Margin)

... word of God through their own tradition, and were accused by the Saviour as hypocrites. And as a very powerful deterrent to any one from being anxious to take from the account of the poor, and from thinking that “the piety of others is a way of gain,” we have not only these things, but also that which is recorded about the traitor Judas, who in appearance championed the cause of the poor, and said with indignation, “This ointment might have been sold for three hundred pence and given to the poor,”[Mark 14:5] but in reality “was a thief, and having the bag took away what was put therein.” If, then, any one in our time who has the bag of the Church speaks likes Judas on behalf of the poor, but takes away what is put therein, let there be assigned to him ...

Ante-Nicene Fathers, Volume 9, page 504, 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 XIV. (HTML)

How Jesus Finished His Words. (HTML)

CCEL Footnote 6145 (In-Text, Margin)

... himself with great diligence to the entire reading of the Old and New Testament; for if the expression, “he finished these words,” may be applied to no other, neither to Moses, nor to any of the prophets, but only to Jesus, then one would dare to say that Jesus alone finished His words, He who came to put an end to things, and to fulfil what was defective in the law, by saying, “It was said to them of old time,” etc., and, again, “That the things spoken through the prophets might be fulfilled.”[Mark 14:49] But if it is written somewhere also in them, then you may compare and contrast the discourses finished by them with those finished by the Saviour, that you may find the difference between them. And yet at this point, also, investigation might be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 536, footnote 1 (Image)

Augustine: The City of God, Christian Doctrine

On Christian Doctrine (HTML)

Book II (HTML)

Among Signs, Words Hold the Chief Place. (HTML)

CCEL Footnote 1759 (In-Text, Margin)

... signs that address themselves to the ear are, as I have said, more numerous, and for the most part consist of words. For though the bugle and the flute and the lyre frequently give not only a sweet but a significant sound, yet all these signs are very few in number compared with words. For among men words have obtained far and away the chief place as a means of indicating the thoughts of the mind. Our Lord, it is true, gave a sign through the odor of the ointment which was poured out upon His feet;[Mark 14:8] and in the sacrament of His body and blood He signified His will through the sense of taste; and when by touching the hem of His garment the woman was made whole, the act was not wanting in significance. But the countless multitude of the signs ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 145, footnote 7 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Nature and Grace. (HTML)

Despite the Devil, Man May, by God’s Help, Be Perfected. (HTML)

CCEL Footnote 1301 (In-Text, Margin)

... us and them, that we, whenever the devil has to be resisted, not only do not deny, but actually teach, that God’s help must be sought; whereas they attribute so much power to will as to take away prayer from religious duty. Now it is certainly with a view to resisting the devil and his fleeing from us that we say when we pray, “Lead us not into temptation;” to the same end also are we warned by our Captain, exhorting us as soldiers in the words: “Watch ye and pray, lest ye enter into temptation.”[Mark 14:38]

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 233, footnote 3 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Grace of Christ, and on Original Sin. (HTML)

On the Grace of Christ. (HTML)

Ambrose Teaches with What Eye Christ Turned and Looked Upon Peter. (HTML)

CCEL Footnote 1901 (In-Text, Margin)

... Him first, and did not weep, because the Lord had not turned and looked upon him. He denied Him a second time, and still wept not, because the Lord had not even yet turned and looked upon him. The third time also he denied Him, Jesus turned and looked, and then he wept most bitterly.” Let these persons read the Gospel; let them consider how that the Lord Jesus was at that moment within, having a hearing before the chief of the priests; whilst the Apostle Peter was outside, and down in the hall,[Mark 14:66] sitting at one time with the servants at the fire, at another time standing, as the most accurate and consistent narrative of the evangelists shows. It cannot therefore be said that it was with His bodily eyes that the Lord turned and looked upon ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 97, footnote 8 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book I (HTML)

The Fulfilment of the Prophecies Concerning Christ. (HTML)

CCEL Footnote 641 (In-Text, Margin)

... little esteemed, and smitten with the palms, and defiled with the spittle; His position was disfigured on the cross; He was led to death by the iniquities of the people Israel; He is the man who had no form nor comeliness when He was buffeted with the fists, when He was crowned with the thorns, when He was derided as He hung (upon the tree); He is the man who, as the lamb is dumb before its shearer, opened not His mouth, when it was said to Him by those who mocked Him, “Prophesy to us, thou Christ.”[Mark 14] Now, however, He is exalted verily, now He is honoured exceedingly; truly many nations are now astonied at Him. Now the kings have shut their mouth, by which they were wont to promulgate the most ruthless laws against the Christians. Truly those now ...

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The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Question Whether There is Any Contradiction Between Matthew and Mark on the One Hand, and John on the Other, in So Far as the Former State that After Two Days Was to Be the Feast of the Passover, and Afterwards Tells Us that He Was in Bethany, While the Latter Gives a Parallel Narrative of What Took Place at Bethany, But Mentions that It Was Six Days Before the Passover. (HTML)

CCEL Footnote 1199 (In-Text, Margin)

152. Matthew continues thus: “And it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days will be the feast of the passover, and the Son of man shall be betrayed to be crucified.” This is attested in like manner by the other two,—namely, Mark and Luke,—and that, too, with a thorough harmony on the subject of the order of narration.[Mark 14:1] They do not, however, introduce the sentence as one spoken by the Lord Himself. They make no statement to that effect. At the same time, Mark, speaking in his own person, does tell us that “after two days was the feast of the passover and of unleavened bread.” And Luke likewise gives this as his own ...

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Book II (HTML)

Of the Question Whether There is Any Contradiction Between Matthew and Mark on the One Hand, and John on the Other, in So Far as the Former State that After Two Days Was to Be the Feast of the Passover, and Afterwards Tells Us that He Was in Bethany, While the Latter Gives a Parallel Narrative of What Took Place at Bethany, But Mentions that It Was Six Days Before the Passover. (HTML)

CCEL Footnote 1207 (In-Text, Margin)

... manner, and omit the account of the same supper at Bethany, which he also has brought in as a recapitulation, his narrative will proceed in the following order: “Now after two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take Him by craft, and put Him to death. For they said, Not on the feast-day, lest there be an uproar of the people. And Judas Scariothes, one of the twelve, went unto the chief priests, to betray Him.”[Mark 14:1-2] Here, again, the incident at Bethany which these evangelists have inserted, by way of recapitulation, is placed between the clause, “lest there be an uproar of the people,” and the verse which we have attached immediately to that, namely, “And Judas ...

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Book II (HTML)

Of the Question Whether There is Any Contradiction Between Matthew and Mark on the One Hand, and John on the Other, in So Far as the Former State that After Two Days Was to Be the Feast of the Passover, and Afterwards Tells Us that He Was in Bethany, While the Latter Gives a Parallel Narrative of What Took Place at Bethany, But Mentions that It Was Six Days Before the Passover. (HTML)

CCEL Footnote 1207 (In-Text, Margin)

... manner, and omit the account of the same supper at Bethany, which he also has brought in as a recapitulation, his narrative will proceed in the following order: “Now after two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take Him by craft, and put Him to death. For they said, Not on the feast-day, lest there be an uproar of the people. And Judas Scariothes, one of the twelve, went unto the chief priests, to betray Him.”[Mark 14:10] Here, again, the incident at Bethany which these evangelists have inserted, by way of recapitulation, is placed between the clause, “lest there be an uproar of the people,” and the verse which we have attached immediately to that, namely, “And Judas ...

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Book II (HTML)

Of the Concord Between Matthew, Mark, and John in Their Notices of the Supper at Bethany, at Which the Woman Poured the Precious Ointment on the Lord, and of the Method in Which These Accounts are to Be Harmonized with that of Luke, When He Records an Incident of a Similar Nature at a Different Period. (HTML)

CCEL Footnote 1212 (In-Text, Margin)

... Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.” By this statement John attests what Luke has told us when he records a scene of this nature in the house of a certain Pharisee, whose name was Simon. Here, then, we see that Mary had acted in this way before that time. And what she did a second time in Bethany is a different matter, which does not belong to Luke’s narrative, but is related by three of the evangelists in concert, namely, John, Matthew, and Mark.[Mark 14:3-9]

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Book II (HTML)

Of the Harmony Characterizing the Accounts Which are Given by Matthew, Mark, and Luke, of the Occasion on Which He Sent His Disciples to Make Preparations for His Eating the Passover. (HTML)

CCEL Footnote 1217 (In-Text, Margin)

... thus: “Then one of the twelve, who is called Judas [of] Scarioth, went unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver;” and so on down to the words, “And the disciples did as Jesus had appointed them, and they made ready the passover.” Nothing in this section can be supposed to stand in any contradiction with the versions of Mark and Luke, who record this same passage in a similar manner.[Mark 14:10-16] For as regards the statement given by Matthew in these terms, “Go into the city to such a man, and say unto him, The Master saith, My time is at hand: I will keep the passover at thy house with my disciples,” it just indicates the person whom Mark ...

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Of the Harmony Characterizing the Accounts Which are Given by Matthew, Mark, and Luke, of the Occasion on Which He Sent His Disciples to Make Preparations for His Eating the Passover. (HTML)

CCEL Footnote 1227 (In-Text, Margin)

158. Matthew proceeds thus: “Now when the even was come, He sat down with the twelve disciples; and as they did eat, He said, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Lord, is it I?” and so on, down to where we read, “Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.” In what we have now presented for consideration here, the other three evangelists,[Mark 14:17-21] who also record such matters, offer nothing calculated to raise any question of serious difficulty.

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Of the Harmony Characterizing the Accounts Which are Given by Matthew, Mark, and Luke, of the Occasion on Which He Sent His Disciples to Make Preparations for His Eating the Passover. (HTML)

CCEL Footnote 1228 (In-Text, Margin)

... disciples; and as they did eat, He said, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Lord, is it I?” and so on, down to where we read, “Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.” In what we have now presented for consideration here, the other three evangelists, who also record such matters, offer nothing calculated to raise any question of serious difficulty.[Mark 14:12]

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Book III (HTML)

Of the Method in Which the Four Evangelists are Shown to Be at One in the Accounts Given of the Lord’s Supper and the Indication of His Betrayer. (HTML)

CCEL Footnote 1232 (In-Text, Margin)

2. Let us commence here, accordingly, with the notice presented by Matthew, [which runs thus]: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to His disciples, and said, Take, eat; this is my body.” Both Mark and Luke also gave this section.[Mark 14:22] It is true that Luke has made mention of the cup twice over: first before He gave the bread; and, secondly, after the bread has been given. But the fact is, that what is stated in that earlier connection has been introduced, according to this writer’s habit, by anticipation, while the words which he has inserted here in their proper order are left ...

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Of the Method in Which the Four Evangelists are Shown to Be at One in the Accounts Given of the Lord’s Supper and the Indication of His Betrayer. (HTML)

CCEL Footnote 1237 (In-Text, Margin)

... to say unto Him, Is it I? And He answered and said (as Matthew proceeds to state), He that dippeth his hand with me in the dish, the same shall betray me.” Matthew also goes on to make the following addition to the preceding: “The Son of man indeed goeth, as it is written of Him; but woe unto that man by whom the Son of man shall be betrayed! it had been good for that man if he had not been born.” Mark, too, is at one with him here as regards both the words themselves and the order of narration.[Mark 14:19-21] Then Matthew continues thus: “Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.” Even these words did not say explicitly whether he was himself the man. For the sentence still admits of being ...

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Of the Proof of Their Freedom from Any Discrepancies in the Notices Given of the Predictions of Peter’s Denials. (HTML)

CCEL Footnote 1246 (In-Text, Margin)

... thou shalt follow me afterwards. Peter saith unto Him, Lord, why cannot I follow Thee now? I will lay down my life for Thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, until thou deniest me thrice.” John, from whose Gospel I have taken the passage introduced above, is not the only evangelist who details this incident of the prophetic announcement of his own denial to Peter. The other three also record the same thing.[Mark 14:26-31] They do not, however, take one and the same particular point in the discourses [of Christ] as their occasion for proceeding to this narration. For Matthew and Mark both introduce it in a completely parallel order, and at the same stage of their ...

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Of the Proof of Their Freedom from Any Discrepancies in the Notices Given of the Predictions of Peter’s Denials. (HTML)

CCEL Footnote 1252 (In-Text, Margin)

... already referred to is an entirely different one? But, once more, Matthew presents us with the following passage: “And when they had sung an hymn,” he says, “they went out into the Mount of Olives. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.” The same passage is given in precisely the same form by Mark.[Mark 14:26-28] What similarity is there, however, in these words, or in the ideas expressed by them, either to the terms in which John represents Peter to have made his presumptuous declaration, or to those in which Luke exhibits him as uttering such an ...

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Of the Proof of Their Freedom from Any Discrepancies in the Notices Given of the Predictions of Peter’s Denials. (HTML)

CCEL Footnote 1254 (In-Text, Margin)

7. All this is recorded almost in the same language also by Mark, only that he has not put in so general a form what the Lord said with regard to the manner in which the event [of Peter’s failure] was to be brought about, but has given it a more particular turn. For his version is this: “Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.”[Mark 14:30] Thus it appears that all of them tell us how the Lord foretold that Peter would deny Him before the cock crew, but that they do not all mention how often the cock was to crow, and that Mark is the only one who has presented a more explicit notice of this incident in the narrative. Hence some are ...

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Book III (HTML)

Of What Took Place in the Piece of Ground or Garden to Which They Came on Leaving the House After the Supper; And of the Method in Which, in John’s Silence on the Subject, a Real Harmony Can Be Demonstrated Between the Other Three Evangelists—Namely, Matthew, Mark, and Luke. (HTML)

CCEL Footnote 1267 (In-Text, Margin)

10. Matthew then proceeds with his narrative in the same connection as follows: “Then cometh Jesus with them unto a place called Gethsemane.” This is mentioned also by Mark.[Mark 14:32-42] Luke, too, refers to it, although he does not notice the piece of ground by name. For he says: “And He came out, and went, as was His wont, to the Mount of Olives; and His disciples also followed Him. And when He was at the place, He said unto them, Pray that ye enter not into temptation.” That is the place which the other two have instanced under the name of Gethsemane. There, we understand, was the garden ...

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Book III (HTML)

Of What Took Place in the Piece of Ground or Garden to Which They Came on Leaving the House After the Supper; And of the Method in Which, in John’s Silence on the Subject, a Real Harmony Can Be Demonstrated Between the Other Three Evangelists—Namely, Matthew, Mark, and Luke. (HTML)

CCEL Footnote 1272 (In-Text, Margin)

... now, and take your rest,” in a way betokening that they were spoken in reproach, and not in permission. And this is an expedient which might quite fairly be adopted were there any necessity for it. Mark, however, has reproduced these sayings in a manner which implies that after He had expressed himself in the terms, “Sleep on now, and take your rest,” He added the words, “It is enough,” and then appended to these the further statement, “The hour is come; behold, the Son of man shall be betrayed.”[Mark 14:41] Hence we may conclude that the case really stood thus: namely, that after addressing these words to them, “Sleep on now, and take your rest,” the Lord was silent for a space, so that what He had thus given them permission to do might be [seen to be] ...

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Book III (HTML)

Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)

CCEL Footnote 1278 (In-Text, Margin)

15. When we follow the versions presented by Matthew and Mark, we find that the history now proceeds thus: “And while He yet spake, lo, Judas, one of the twelve, came, and with him a great multitude, with swords and staves, from the chief priests and elders of the people. Now he that betrayed Him, gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him.”[Mark 14:43-50] First of all, however, as we gather from Luke’s statement, He said to the traitor, “Judas, betrayest thou the Son of man with a kiss?” Next, as we learn from Matthew, He spoke thus: “Friend, wherefore art thou come?” Thereafter He added certain words which are found in ...

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Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)

CCEL Footnote 1287 (In-Text, Margin)

... introduces thus: “But this is your hour, and the power of darkness.” Next comes the sentence given by Matthew: “But all this was done that the Scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled.” This last fact is recorded also by Mark. The same evangelist makes also the following addition: “And there followed Him a certain young man, having a linen cloth cast about his naked body; and when they laid hold on him, he left the linen cloth, and fled from them naked.”[Mark 14:52]

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Book III (HTML)

Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1290 (In-Text, Margin)

19. In the line of Matthew’s narrative we come next upon this statement: “And they that laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.” We learn, however, from John that He was conducted first to Annas, the father-in-law of Caiaphas. On the other hand, Mark and Luke omit all mention of the name of the high priest.[Mark 14:53] Moreover [we find that] He was led away bound. For, as John informs us, there were at hand there, in the multitude, a tribune and a cohort, and the servants of the Jews. Then in Matthew we have these words: “But Peter followed Him afar off unto the high priest’s palace, and went in and sat with the servants ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1293 (In-Text, Margin)

... the other hand, Mark and Luke omit all mention of the name of the high priest. Moreover [we find that] He was led away bound. For, as John informs us, there were at hand there, in the multitude, a tribune and a cohort, and the servants of the Jews. Then in Matthew we have these words: “But Peter followed Him afar off unto the high priest’s palace, and went in and sat with the servants to see the end.” To this passage in the narrative Mark makes this addition: “And he warmed himself at the fire.”[Mark 14:54] Luke also makes a statement which amounts to the same, thus: “Peter followed afar off: and when they had kindled a fire in the midst of the hall, and were sat down together, Peter sat down among them.” And John proceeds in these terms: “And Simon ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1298 (In-Text, Margin)

20. Then Matthew’s report goes on thus: “Now the chief priests and elders and all the council sought false witness against Jesus, to put Him to death, but found none: yea, though many false witnesses came, yet found they none.” Mark comes in here with the explanation, that “their witness agreed not together.”[Mark 14:56] But, as Matthew continues, “At the last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to build it in three days.” Mark states that there were also others who said, “We have heard him say, I will destroy this temple that is made with hands, and within three days I will build another made ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1300 (In-Text, Margin)

... explanation, that “their witness agreed not together.” But, as Matthew continues, “At the last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to build it in three days.” Mark states that there were also others who said, “We have heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. And therefore (as Mark also observes in the same passage) their witness did not agree together.”[Mark 14:57-59] Then Matthew gives us the following relation: “And the high priest arose and said unto Him, Answerest thou nothing? What is it which these witness against thee? But Jesus held His peace. And the high priest answered and said unto Him, I adjure thee ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1302 (In-Text, Margin)

... which these witness against thee? But Jesus held His peace. And the high priest answered and said unto Him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said.” Mark reports the same passage in different terms, only he omits to mention the fact that the high priest adjured Him. He makes it plain, however, that the two expressions ascribed to Jesus as the reply to the high priest,—namely, “Thou hast said,” and, “I am,”[Mark 14:62] —really amount to the same. For, as the said Mark puts it, the narrative goes on thus: “And Jesus said, I am; and ye shall see the Son of man sitting on the right hand of power, and coming with the clouds of heaven.” This is just as Matthew also ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1303 (In-Text, Margin)

... him, Thou hast said.” Mark reports the same passage in different terms, only he omits to mention the fact that the high priest adjured Him. He makes it plain, however, that the two expressions ascribed to Jesus as the reply to the high priest,—namely, “Thou hast said,” and, “I am,” —really amount to the same. For, as the said Mark puts it, the narrative goes on thus: “And Jesus said, I am; and ye shall see the Son of man sitting on the right hand of power, and coming with the clouds of heaven.”[Mark 14:62] This is just as Matthew also presents the passage, with the solitary exception that he does not say that Jesus replied in the phrase “I am.” Again, Matthew goes on further in this strain: “Then the high priest rent his clothes, saying, He hath ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1306 (In-Text, Margin)

... further need have we of witnesses? Behold, now ye have heard his blasphemy. What think ye? And they answered and said, He is guilty of death.” Mark’s version of this is entirely to the same effect. So Matthew continues, “Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee?” Mark reports these things in like manner. He also mentions a further fact, namely, that they covered His face.[Mark 14:65] On these incidents we have likewise the testimony of Luke.

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1309 (In-Text, Margin)

23. But it was not when he was outside at the gate that he denied the Lord the second time. That took place after he had come back to the fire-place. There was no need, however, to mention the precise time at which he did thus return. Consequently Mark goes on with his narrative of the incident in these terms: “And he went out into the porch, and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again.”[Mark 14:68-70] This is not the same maid, however, as the former one, but another, as Matthew tells us. Nay, we gather further that on the occasion of the second denial he was addressed by two parties, namely, by the maid who is mentioned by Matthew and Mark, and also by ...

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Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1318 (In-Text, Margin)

... when he rose to go out that she observed him, and said to those who were there,—that is, to those who were gathered by the fire inside, within the court,—“This fellow was also with Jesus of Nazareth.” Then we are to suppose that the man who had thus gone outside, on hearing this assertion, came in again, and swore to those who were now inimically disposed, “I do not know the man.” In like manner, Mark also says of this same maid, that “she began to say to them that stood by, This is one of them.”[Mark 14:69] For this damsel was speaking not to Peter, but to those who had remained there when he went out. At the same time, she spoke in such a manner that he heard her words; whereupon he came back and stood again by the fire, and met their words with a ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 187, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book III (HTML)

Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1319 (In-Text, Margin)

25. Accordingly, let us next examine into the consistency of the evangelists so far as the third denial is concerned, which we have previously instanced in the statement given by Matthew only. Mark then goes on with his version in these terms: “And a little after, they that stood by said again to Peter, Surely thou art one of them; for thou art a Galilæan. But he began to curse and to swear, saying, I know not this man of whom ye speak. And immediately the second time the cock crew.”[Mark 14:70-72] Luke, again, continues his narrative, relating the same incident in this fashion: “And about the space of one hour after, another confidently affirmed, Of a truth this fellow also was with him; for he is a Galilæan. And Peter said, Man, I know not what ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 188, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book III (HTML)

Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1323 (In-Text, Margin)

26. Matthew then proceeds with his narrative in these terms: “And Peter remembered the word of Jesus which He had said unto him, Before the cock crow thou shalt deny me thrice. And he went out and wept bitterly.” Mark, again, gives it thus: “And Peter called to mind the word that Jesus had said unto him, Before the cock crow twice thou shall deny me thrice. And he began to weep.”[Mark 14:72] Luke’s version is as follows: “And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow thou shalt deny me thrice. And Peter went out and wept bitterly.” John says nothing about Peter’s recollection and weeping. Now, the statement ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 188, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book III (HTML)

Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)

CCEL Footnote 1327 (In-Text, Margin)

... follows this up immediately with the paragraph about Peter: “Now Peter sat without in the palace.” He would not, however, have used this latter expression, had it not been the case that the things previously alluded to were done to the Lord inside the house. And, indeed, as we gather from Mark’s version, these things took place not simply in the interior, but also in the upper parts of the house. For, after recording the said circumstances, Mark goes on thus: “And as Peter was beneath in the palace.”[Mark 14:66] Thus, as Matthew’s words, “Now Peter sat without in the palace,” show us that the things previously mentioned took place inside the house, so Mark’s words, “And as Peter was beneath in the palace,” indicate that they were done not only in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 202, footnote 1 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book III (HTML)

Of the Hour of the Lord’s Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the ‘Third’ Hour and the ‘Sixth.’ (HTML)

CCEL Footnote 1419 (In-Text, Margin)

... the time when He was delivered up to Pilate, we have in the plainest terms the statement of Scripture, to the effect that by this time it was morning. Consequently, it only remains for us to understand that this parasceue of the passover—that is to say, the preparation for the death of the Lord—commenced at the period when all the chief priests, in whose presence He was first heard, answered and said, “He is guilty of death,” an utterance which we find reported both by Matthew and by Mark;[Mark 14:64] so that they are taken to have introduced, in the form of a recapitulation, at a later stage, facts relating to the denial of Peter, which in point of historical order had taken place at an earlier point. And it is nothing unreasonable to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 233, footnote 8 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book IV (HTML)

Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)

CCEL Footnote 1657 (In-Text, Margin)

... with which miracle the Lord said, “I am the resurrection and the life: he that believeth on me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.” In these words what do we recognise but the sublimity of the Godhead of Him, in fellowship with whom we shall live for ever? Once more, John joins Matthew and Mark in what is recorded about Bethany, where the scene took place with the precious ointment which was poured upon His feet and His head by Mary.[Mark 14:3-9] And then, on to the Lord’s passion and resurrection, John keeps by the other three evangelists, but only in so far as his narrative engages itself with the same places.

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 426, footnote 1 (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 XIX. 1–16. (HTML)

CCEL Footnote 1851 (In-Text, Margin)

4. “When Pilate, therefore, heard that saying, he was the more afraid; and entered again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.” It is found, in comparing the narratives of all the evangelists, that this silence on the part of our Lord Jesus Christ took place more than once, both before the chief priests and before Herod, to whom, as Luke intimates, Pilate had sent Him for a hearing, and before Pilate himself;[Mark 14:61] so that it was not in vain that the prophecy regarding Him had preceded, “As the lamb before its shearer was dumb, so He opened not His mouth,” especially on those occasions when He answered not His questioners. For although He frequently replied to questions ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 83, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXV (HTML)

CCEL Footnote 783 (In-Text, Margin)

... may the Lord grant that it be fathomable by us. For in the “bosom” a secret is understood. And we ourselves, Brethren, are here well admonished to pray within our own bosom, where God seeth, where God heareth, where no human eye penetrateth, where none seeth but He who succoureth; where Susanna prayed, and her voice, though it was not heard by men, yet by God was heard. …We read also that in the mount Jesus prayed alone, we read that He passed the night in prayer, even at the time of His Passion.[Mark 14:35] What then? “And My prayer shall return into Mine Own Bosom.” I know not what better to understand concerning the Lord: take meanwhile what now occurs; perhaps something better will occur hereafter, either to me or to some better: “My prayer shall ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 276, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVI (HTML)

CCEL Footnote 2603 (In-Text, Margin)

... His flesh, which was the Temple of the Divinity hidden within. Whence the Jews outwardly saw the Temple, the Deity dwelling within they saw not. Out of those words of the false witnesses made up a lie to say against Him, out of those very words wherein He mentioned His future Resurrection, in speaking of the Temple. For false witnesses, when they were asked what they had heard Him say, alleged against Him: “We heard Him saying, I will destroy this Temple, and after three days I will raise it up.”[Mark 14:58] “After three days I will raise up,” they had heard: “I will destroy,” they had not heard: but had heard “destroy ye.” One word they changed and a few letters, in order to support their false testimony. But for whom changest thou a word, O human ...

Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 265, footnote 3 (Image)

Chrysostom: Homilies on First and Second Corinthians

Homilies on First Corinthians. (HTML)

Homily XLIV (HTML)

CCEL Footnote 348 (In-Text, Margin)

“ Maran atha.”[Mark 14:36] For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 126, footnote 6 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book II (HTML)

The Martyrdom of James, who was called the Brother of the Lord. (HTML)

CCEL Footnote 504 (In-Text, Margin)

13. And he answered with a loud voice, ‘Why do ye ask me concerning Jesus, the Son of Man? He himself sitteth in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.’[Mark 14:62]

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 130, footnote 9 (Image)

Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

The Ecclesiastical History of Socrates Scholasticus. (HTML)

Book V (HTML)

The Author's Views respecting the Celebration of Easter, Baptism, Fasting, Marriage, the Eucharist, and Other Ecclesiastical Rites. (HTML)

CCEL Footnote 775 (In-Text, Margin)

... celebrated the memory of the saving passion. The Saviour and his apostles have enjoined us by no law to keep this feast: nor do the Gospels and apostles threaten us with any penalty, punishment, or curse for the neglect of it, as the Mosaic law does the Jews. It is merely for the sake of historical accuracy, and for the reproach of the Jews, because they polluted themselves with blood on their very feasts, that it is recorded in the Gospels that our Saviour suffered in the days of ‘unleavened bread.’[Mark 14:1] The aim of the apostles was not to appoint festival days, but to teach a righteous life and piety. And it seems to me that just as many other customs have been established in individual localities according to usage. So also the feast of Easter came ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 204, footnote 5 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Unconfounded. (HTML)

CCEL Footnote 1329 (In-Text, Margin)

... fill heaven and earth,’ as says Jeremiah, and God contains all things, and is contained of none, on what kind of throne does He sit? It is therefore the body to which He says ‘Sit thou on my right hand,’ of which too the devil with his wicked powers was foe, and Jews and Gentiles too. Through this body too He was made and was called High Priest and Apostle through the mystery whereof He gave to us, saying ‘This is my Body for you’ and ‘my Blood of the New Testament’ (not of the Old), shed for you.”[Mark 14:24] Now Godhead hath neither body nor blood; but the manhood which He bore of Mary was the cause of them, of whom the Apostles said ‘Jesus of Nazareth, a man approved of God among you.’”

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 231, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Impassible. (HTML)

CCEL Footnote 1496 (In-Text, Margin)

... Bible, but when he had found one witness from the prophets he was guided by it to salvation. But not all Apostles and prophets and all the preachers of the truth who have lived since then are enough to convince you. Nevertheless I will bring you some further testimony about the Lord’s body. You cannot but know that passage in the Gospel history where, after eating the passover with His disciples, our Lord pointed to the death of the typical lamb and taught what body corresponded with that shadow.[Mark 14:22]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 231, footnote 4 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Impassible. (HTML)

CCEL Footnote 1499 (In-Text, Margin)

Eran. —I will answer in mystic language for the sake of the uninitiated. After taking and breaking it and giving it to His disciples He said, “This is my body which was given for you” or according to the apostle “broken” and again, “This is my blood of the New Testament which is shed for many.”[Mark 14:24]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 152, footnote 24 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Lucinius. (HTML)

CCEL Footnote 2225 (In-Text, Margin)

... does not give the palm to one and disgrace another. His wish is that all his athletes may alike win garlands. My soul rejoices, yet the very greatness of my joy makes me feel sad. Like Ruth when I try to speak I burst into tears. Zacchæus, the convert of an hour, is accounted worthy to receive the Saviour as his guest. Martha and Mary make ready a feast and then welcome the Lord to it. A harlot washes His feet with her tears and against His burial anoints His body with the ointment of good works.[Mark 14:8] Simon the leper invites the Master with His disciples and is not refused. To Abraham it is said: “Get thee out of thy country and from thy kindred and from thy father’s house, unto a land that I will shew thee.” He leaves Chaldæa, he leaves ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 153, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Lucinius. (HTML)

CCEL Footnote 2234 (In-Text, Margin)

A too careful management of one’s income, a too near calculation of one’s expenses—these are habits not easily laid aside. Yet to escape the Egyptian woman Joseph had to leave his garment with her. And the young man who followed Jesus having a linen cloth cast about him, when he was assailed by the servants had to throw away his earthly covering and to flee naked.[Mark 14:51-52] Elijah also when he was carried up in a chariot of fire to heaven left his mantle of sheepskin on earth. Elisha used for sacrifice the oxen and the yokes which hitherto he had employed in his work. We read in Ecclesiasticus: “he that toucheth pitch shall be defiled therewith.” As long as we are occupied with the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 420, footnote 3 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Vigilantius. (HTML)

CCEL Footnote 4968 (In-Text, Margin)

... vain misrepresent us, light them in the daytime, but by their solace we would cheer the darkness of the night, and watch for the dawn, lest we should be blind like you and sleep in darkness. And if some persons, being ignorant and simple minded laymen, or, at all events, religious women—of whom we can truly say, “I allow that they have a zeal for God, but not according to knowledge”—adopt the practice in honour of the martyrs, what harm is thereby done to you? Once upon a time even the Apostles[Mark 14:4] pleaded that the ointment was wasted, but they were rebuked by the voice of the Lord. Christ did not need the ointment, nor do martyrs need the light of tapers; and yet that woman poured out the ointment in honour of Christ, and her heart’s devotion ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 31, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Of Faith. (HTML)

CCEL Footnote 787 (In-Text, Margin)

... Come, he believed, and walked upon the waters, and found his faith safer upon the waters than any ground; and his heavy body was upheld by the buoyancy of his faith. But though he had safe footing over the water as long as he believed, yet when he doubted, at once he began to sink: for as his faith gradually relaxed, his body also was drawn down with it. And when He saw his distress, Jesus who remedies the distresses of our souls, said, O thou of little faith, wherefore didst thou doubt[Mark 14:31]? And being nerved again by Him who grasped his right hand, he had no sooner recovered his faith, than, led by the hand of the Master, he resumed the same walking upon the waters: for this the Gospel indirectly mentioned, saying, when they were ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 12 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Mysteries. V:  On the Sacred Liturgy and Communion. (HTML)

CCEL Footnote 2504 (In-Text, Margin)

17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved[Mark 14:38];” and again, My brethren, count it all joy when ye fall into divers temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 333, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Against The Arians, and Concerning Himself. (HTML)

CCEL Footnote 3776 (In-Text, Margin)

... life. I do not reckon them worth the one reed by which the rotten empire was destroyed; of the gall alone, the vinegar alone, by which we were cured of the bitter taste; of the gentleness alone which He shewed in His Passion. Was He betrayed with a kiss? He reproves with a kiss, but smites not. Is he suddenly arrested? He reproaches indeed, but follows; and if through zeal thou cuttest off the ear of Malchus with the sword, He will be angry, and will restore it. And if one flee in a linen sheet,[Mark 14:51] he will defend him. And if you ask for the fire of Sodom upon his captors, he will not pour it forth; and if he take a thief hanging upon the cross for his crime he will bring him into Paradise through His Goodness. Let all the acts of one that ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 151, footnote 4 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To a fallen virgin. (HTML)

CCEL Footnote 2141 (In-Text, Margin)

... will. So, that unchaste lady of Egypt raged with love for comely Joseph, but the chaste youth’s virtue was not overcome by the frenzy of the wicked woman, and, even when she laid her hand upon him, he was not forced into iniquity. But still, he urges, this was no new thing in her case; she was no longer a maid; if I had been unwilling, she would have been corrupted by some one else. Yes; and it is written, the Son of Man was ordained to be betrayed, but woe unto that man by whom He was betrayed.[Mark 14:21] It must needs be that offences come, but woe to that man by whom they come.

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 116, footnote 6 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book VI (HTML)

CCEL Footnote 841 (In-Text, Margin)

... God.[Mark 14:61] ? They knew not that in Him the mystery was fulfilled; they knew that the Divine nature was the condition of its fulfilment. They did not ask whether Christ be the Son of God; they asked whether He were Christ, the Son of God. They were ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 180, footnote 3 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book IX (HTML)

CCEL Footnote 1086 (In-Text, Margin)

... a composite divinity, that in Him will should follow inaction, speech silence, or work rest, or that He should not will, without passing from some other mental state to volition, or speak, without breaking the silence with His voice, or act, without going forth to labour. He is not subject to the laws of nature, for nature has received its law from Him: He never suffers weakness or change when He acts, for His power is boundless, as the Lord said, Father, all things are possible unto Thee[Mark 14:36]. He can do more than human sense can conceive. The Lord does not deprive even Himself of the quality of omnipotence, for He says, What things soever the Father doeth, these the Son also doeth in like manner. Nothing is difficult, when there ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 189, footnote 5 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1137 (In-Text, Margin)

30. But perhaps He may be thought to have feared to the extent that He prayed that the cup might be removed from Him: Abba, Father, all things are possible unto Thee: remove this cup from Me[Mark 14:36]. To take the narrowest ground of argument, might you not have refuted for yourself this dull impiety by your own reading of the words, Put up thy sword into its sheath: the cup which My Father hath given Me, shall I not drink it ? Could fear induce Him to pray for the removal from Him of that which, in His zeal for the Divine Plan, He was hastening to fulfil? To say He shrank from ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 192, footnote 2 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1154 (In-Text, Margin)

38. And the reason He prayed that the cup might be removed from Him, if that were possible, was that, though with God nothing is impossible, as Christ Himself says, Father, all things are possible to Thee[Mark 14:36], yet for man it is impossible to withstand the fear of suffering, and only by trial can faith be proved. Wherefore, as Man He prays for men that the cup may pass away, but as God from God, His will is in unison with the Father’s effectual will. He teaches what He meant by If it is possible, in His words to Peter, Lo, Satan hath sought you that He might sift you as wheat: but I ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 94b, footnote 8 (Image)

Hilary of Poitiers, John of Damascus

John of Damascus: Exposition of the Orthodox Faith. (HTML)

An Exact Exposition of the Orthodox Faith. (HTML)

Book IV (HTML)

The purpose for which God in His foreknowledge created persons who would sin and not repent. (HTML)

CCEL Footnote 2631 (In-Text, Margin)

... will surely exist in the future. For simple being comes first and then good or evil being. But if the very existence of those, who through the goodness of God are in the future to exist, were to be prevented by the fact that they were to become evil of their own choice, evil would have prevailed over the goodness of God. Wherefore God makes all His works good, but each becomes of its own choice good or evil. Although, then, the Lord said, Good were it for that man that he had never been born[Mark 14:21], He said it in condemnation not of His own creation but of the evil which His own creation had acquired by his own choice and through his own heedlessness. For the heedlessness that marks man’s judgment made His Creator’s beneficence of no profit to ...