... who are begging for arguments. I must, however, on my side, dispel one fond conceit by another, and contend with even leaven is suitable for the kingdom of the Creator, because after it comes the oven, or, if you please, the furnace of hell. How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, “When once the master of the house is risen up;”[Luke 13:25] but in what sense except that in which Isaiah said, “When He ariseth to shake terribly the earth?” “And hath shut to the door,” thereby shutting out the wicked, of course; and when these knock, He will answer, “I know you not whence ye are;” and ...

Ante-Nicene Fathers, Volume 3, page 400, footnote 15 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Five Books Against Marcion. (HTML)

Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)

Parables of the Mustard-Seed, and of the Leaven. Transition to the Solemn Exclusion Which Will Ensue When the Master of the House Has Shut the Door. This Judicial Exclusion Will Be Administered by Christ, Who is Shown Thereby to Possess the Attribute of the Creator. (HTML)

... instance, He says, “When once the master of the house is risen up;” but in what sense except that in which Isaiah said, “When He ariseth to shake terribly the earth?” “And hath shut to the door,” thereby shutting out the wicked, of course; and when these knock, He will answer, “I know you not whence ye are;” and when they recount how “they have eaten and drunk in His presence,” He will further say to them, “Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth.”[Luke 13:25-28] But where? Outside, no doubt, when they shall have been excluded with the door shut on them by Him. There will therefore be punishment inflicted by Him who excludes for punishment, when they shall behold the righteous entering the kingdom of God, ...

Ante-Nicene Fathers, Volume 4, page 114, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Fasting. (HTML)

Conclusion. (HTML)

CCEL Footnote 1123 (In-Text, Margin)

... us fast, brethren and sisters, lest to-morrow perchance we die.” Openly let us vindicate our disciplines. Sure we are that “they who are in the flesh cannot please God;” not, of course, those who are in the substance of the flesh, but in the care, the affection, the work, the will, of it. Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does “the Spirit by measure.” More easily, it may be, through the “strait gate”[Luke 13:24] of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness. Let Olympic cestus-players and boxers cram themselves to satiety. To them bodily ambition is suitable to ...

Ante-Nicene Fathers, Volume 4, page 661, footnote 6 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VIII (HTML)

Chapter LIV (HTML)

... been able to sound the depths of the Gospel narratives, they would not have counselled us to put our confidence in those beings whom they call “the keepers of the prison-house.” It is written in the Gospel that a woman was bowed together, and could in no wise lift up herself. And when Jesus beheld her, and perceived from what cause she was bowed together, he said, “Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day?”[Luke 13:11] And how many others are still bowed down and bound by Satan, who hinders them from looking up at all, and who would have us to look down also! And no one can raise them up, except the Word, that came by Jesus Christ, and that aforetime inspired the ...

Ante-Nicene Fathers, Volume 4, page 661, footnote 6 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VIII (HTML)

Chapter LIV (HTML)

... been able to sound the depths of the Gospel narratives, they would not have counselled us to put our confidence in those beings whom they call “the keepers of the prison-house.” It is written in the Gospel that a woman was bowed together, and could in no wise lift up herself. And when Jesus beheld her, and perceived from what cause she was bowed together, he said, “Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day?”[Luke 13:16] And how many others are still bowed down and bound by Satan, who hinders them from looking up at all, and who would have us to look down also! And no one can raise them up, except the Word, that came by Jesus Christ, and that aforetime inspired the ...

Ante-Nicene Fathers, Volume 5, page 56, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Further Use Made of the System of the Phrygians; Mode of Celebrating the Mysteries; The Mystery of the “Great Mother;” These Mysteries Have a Joint Object of Worship with the Naasseni; The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus. (HTML)

... Intelligences, Gods, Angels, delegated Spirits, Entities, Nonentities, Generables, Ingenerables, Incomprehensibles, Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from which what is least begins to increase gradually. That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible—(I mean) a point—will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed,[Luke 13:19] the point which is indivisible in the body; and, he says, no one knows this (point) save the spiritual only. This, he says, is what has been spoken: “There is no speech nor language where their voice is not heard.”

Ante-Nicene Fathers, Volume 5, page 117, footnote 6 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book VIII. (HTML)

Heresies Hitherto Refuted; Opinions of the Docetæ. (HTML)

(The Docetæ maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetæ,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times,[Luke 13:7] and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit—the sought-for produce. And inasmuch as the Deity is, according to them—to express myself briefly—of this description and so great, ...

Ante-Nicene Fathers, Volume 5, page 181, footnote 5 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Extant Works and Fragments of Hippolytus. (HTML)

Exegetical. (HTML)

On Daniel. (HTML)

... (sealed), in order that at the coming of the Lord all things loosed should be brought to light, and that things bound of old should now be loosed by Him, as the Lord said Himself to the rulers of the people, when they were indignant at the cure on the Sabbath-day: “Ye hypocrites, doth not each one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day?”[Luke 13:15-16] Whomsoever, therefore, Satan bound in chains, these did the Lord on His coming loose from the bonds of death, having bound our strong adversary and delivered humanity. As also Isaiah says: “Then will He say to those in chains, Go forth; and to them ...

Ante-Nicene Fathers, Volume 5, page 662, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Appendix. (HTML)

Anonymous Treatise Against the Heretic Novatian. (HTML)

A Treatise Against the Heretic Novatian by an Anonymous Bishop. (HTML)

CCEL Footnote 5407 (In-Text, Margin)

... telling Him of those whose blood Pilate mingled with their sacrifices; to whom the Lord answered, saying, Think ye that those Galileans had been sinners above other Galileans, because they suffered such things? No; for I say unto you, unless ye repent, ye shall all likewise perish. Or those eighteen upon whom the tower in Siloam fell, think ye that they were debtors to death above all men who dwell in Jerusalem? No; I say unto you,” said He, “that unless ye repent, ye shall all likewise perish.”[Luke 13:1-5]

Ante-Nicene Fathers, Volume 6, page 212, footnote 12 (Image)

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

Archelaus. (HTML)

The Acts of the Disputation with the Heresiarch Manes. (HTML)

Chapter XXXVIII. (HTML)

CCEL Footnote 1856 (In-Text, Margin)

... that sometimes he uses the interrogative style, and sometimes the deprecatory. But in the Gospel of our Saviour it is written that those who stand on the left hand of the King will say: “Lord, when saw we Thee an hungered, or athirst, or naked, or a stranger, or in prison, and did not minister unto Thee?” Thus they will implore Him to be indulgent with them. But what reply is that righteous Judge and King represented as making to them? “Depart from me into everlasting fire, ye workers of iniquity.”[Luke 13:27] He casts them into everlasting fire, although they cease not to direct their entreaties to Him. Do you see, then, O Manes, what manner of event that advent of the perfect King is destined to be? Do you not perceive that it will not be such a ...

Ante-Nicene Fathers, Volume 7, page 518, footnote 13 (Image)

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

The Second Epistle of Clement (HTML)

The Homily (HTML)

CCEL Footnote 3883 (In-Text, Margin)

... also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such wicked things, the Lord hath said, “Even though ye were gathered together to Me in My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity.”[Luke 13:27]

Ante-Nicene Fathers, Volume 8, page 135, footnote 5 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book IV. (HTML)

The Harvest Plenteous. (HTML)

... see, brethren, how every word of the Lord spoken prophetically is fulfilled. For I remember that He said, ‘The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.’ Behold, therefore, the things which are foretold in a mystery are fulfilled. But whereas He said also, ‘Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob;’[Luke 13:29] this also is, as you see, in like manner fulfilled. Wherefore I entreat you, my fellow-servants and helpers, that you would learn diligently the order of preaching, and the ways of absolutions, that ye may be able to save the souls of men, which by ...

Ante-Nicene Fathers, Volume 8, page 242, footnote 3 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Clementine Homilies. (HTML)

Homily III. (HTML)

Reign of Christ. (HTML)

... neglected His own kindred. For He, being thought worthy to be King of the world to come, fights against him who, by predestination, has usurped the kingdom that now is. And the thing which exceedingly grieved Him is this, that by those very persons for whom, as for sons, he did battle, He was assailed, on account of their ignorance. And yet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were in enmity against Him.[Luke 13:34] And not only did He do this as a father, but also taught His disciples to do the like, bearing themselves as towards brethren. This did our Father, this did our Prophet. This is reasonable, that He should be King over His children; that by the ...

Ante-Nicene Fathers, Volume 8, page 271, footnote 2 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Clementine Homilies. (HTML)

Homily VIII. (HTML)

Many Called. (HTML)

Then Peter, wondering at the eagerness of the multitudes, answered, “You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying, ‘Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.’[Luke 13:29] ‘But many,’ said He also, ‘are called, but few chosen.’ The coming, therefore, of these called ones is fulfilled. But inasmuch as it is not of themselves, but of God who has called them and caused them to come, on this account alone they have no reward, since it is not of themselves but of Him who has wrought in them. But if, after being ...

Ante-Nicene Fathers, Volume 8, page 761, footnote 24 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Remains of the Second and Third Centuries. (HTML)

Melito, the Philosopher. (HTML)

From 'The Key.' (HTML)

CCEL Footnote 3680 (In-Text, Margin)

The knowledge of the Lord —that which makes men to know Him. To Abraham He says:  “ Now I know that thou fearest the Lord;” that is, I have made thee to know.The ignorance of God is His disapproval. In the Gospel: “I know you not.”[Luke 13:25]

Ante-Nicene Fathers, Volume 9, page 70, footnote 6 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XVII. (HTML)

CCEL Footnote 1213 (In-Text, Margin)

[8, 9] And he set forth to them another parable, and said,[Luke 13:18] To what is the kingdom of [10] God like? and to what shall I liken it? and in what parable shall I set it forth? It [11] is like a grain of mustard seed, which a man took, and planted in his field: and of the number of the things that are sown in the earth it is smaller than all of the things [12] which are sown, which are upon the earth; but when it is grown, it is greater than all the herbs, and produceth large branches, so that the birds of heaven make ...

Ante-Nicene Fathers, Volume 9, page 70, footnote 11 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XVII. (HTML)

CCEL Footnote 1218 (In-Text, Margin)

[13, 14] And he set forth to them another parable:[Luke 13:20] To what shall I liken the kingdom of [15] God? It is like the leaven which a woman took, and kneaded into three measures of flour, until the whole of it was leavened.

Ante-Nicene Fathers, Volume 9, page 81, footnote 11 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXIV. (HTML)

CCEL Footnote 1711 (In-Text, Margin)

[25] And on that day whereon they came down from the mountain, there met him a multitude of many people standing with his disciples, and the scribes were discussing [26] with them. And the people, when they saw Jesus, were perplexed, and in the [27] midst of their joy hastened and saluted him.[Luke 13:31] And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee. Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29] Nevertheless I must be watchful to-day and to-morrow, and on the ...

Ante-Nicene Fathers, Volume 9, page 81, footnote 12 (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 XXIV. (HTML)

CCEL Footnote 1712 (In-Text, Margin)

[25] And on that day whereon they came down from the mountain, there met him a multitude of many people standing with his disciples, and the scribes were discussing [26] with them. And the people, when they saw Jesus, were perplexed, and in the [27] midst of their joy hastened and saluted him. And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee.[Luke 13:32] Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29] Nevertheless I must be watchful to-day and to-morrow, and on the last day I shall depart; for it cannot be that a prophet perish ...

Ante-Nicene Fathers, Volume 9, page 81, 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 XXIV. (HTML)

CCEL Footnote 1713 (In-Text, Margin)

... multitude of many people standing with his disciples, and the scribes were discussing [26] with them. And the people, when they saw Jesus, were perplexed, and in the [27] midst of their joy hastened and saluted him. And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee. Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29][Luke 13:33] Nevertheless I must be watchful to-day and to-morrow, and on the last day I shall depart; for it cannot be that a prophet perish outside of Jerusalem.

Ante-Nicene Fathers, Volume 9, page 85, 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 XXVII. (HTML)

CCEL Footnote 1910 (In-Text, Margin)

[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him.[Luke 13:1] And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices. Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34] Or perchance those eighteen on whom the palace fell in Siloam, and ...

Ante-Nicene Fathers, Volume 9, page 85, footnote 42 (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 XXVII. (HTML)

CCEL Footnote 1911 (In-Text, Margin)

[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him. And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices.[Luke 13:2] Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned ...

Ante-Nicene Fathers, Volume 9, page 85, footnote 43 (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 XXVII. (HTML)

CCEL Footnote 1912 (In-Text, Margin)

[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him. And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices. Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them?[Luke 13:3] Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay. ...

Ante-Nicene Fathers, Volume 9, page 85, footnote 45 (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 XXVII. (HTML)

CCEL Footnote 1914 (In-Text, Margin)

[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him. And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices. Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34][Luke 13:4] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay. Verily I say unto you, If ye do not all repent, ye ...

Ante-Nicene Fathers, Volume 9, page 85, footnote 47 (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 XXVII. (HTML)

CCEL Footnote 1916 (In-Text, Margin)

... blood Pilate had mingled with their sacrifices. Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay.[Luke 13:5] Verily I say unto you, If ye do not all repent, ye shall perish like them.

Ante-Nicene Fathers, Volume 9, page 85, 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 XXVII. (HTML)

CCEL Footnote 1917 (In-Text, Margin)

[36][Luke 13:6] And he spake unto them this parable: A man had a fig tree planted in his vine yard; [37] and he came and sought fruit thereon, and found none. So he said to the husbandman, Lo, three years do I come and seek fruit on this fig tree, and find [38] none: cut it down; why doth it render the ground unoccupied? The husbandman said unto him, My lord, leave it this year also, that I may dig about it, and dung [39] it; then if it bear fruit—! and if not, then cut it down in the coming year.

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1918 (In-Text, Margin)

[36] And he spake unto them this parable: A man had a fig tree planted in his vine yard; [37] and he came and sought fruit thereon, and found none.[Luke 13:7] So he said to the husbandman, Lo, three years do I come and seek fruit on this fig tree, and find [38] none: cut it down; why doth it render the ground unoccupied? The husbandman said unto him, My lord, leave it this year also, that I may dig about it, and dung [39] it; then if it bear fruit—! and if not, then cut it down in the coming year.

Ante-Nicene Fathers, Volume 9, page 86, footnote 2 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXVII. (HTML)

CCEL Footnote 1919 (In-Text, Margin)

[36] And he spake unto them this parable: A man had a fig tree planted in his vine yard; [37] and he came and sought fruit thereon, and found none. So he said to the husbandman, Lo, three years do I come and seek fruit on this fig tree, and find [38] none: cut it down; why doth it render the ground unoccupied?[Luke 13:8] The husbandman said unto him, My lord, leave it this year also, that I may dig about it, and dung [39] it; then if it bear fruit—! and if not, then cut it down in the coming year.

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1920 (In-Text, Margin)

[36] And he spake unto them this parable: A man had a fig tree planted in his vine yard; [37] and he came and sought fruit thereon, and found none. So he said to the husbandman, Lo, three years do I come and seek fruit on this fig tree, and find [38] none: cut it down; why doth it render the ground unoccupied? The husbandman said unto him, My lord, leave it this year also, that I may dig about it, and dung [39] it;[Luke 13:9] then if it bear fruit—! and if not, then cut it down in the coming year.

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1921 (In-Text, Margin)

[40][Luke 13:10] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and ...

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1922 (In-Text, Margin)

[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years;[Luke 13:11] and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be ...

Ante-Nicene Fathers, Volume 9, page 86, footnote 6 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXVII. (HTML)

CCEL Footnote 1923 (In-Text, Margin)

[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all.[Luke 13:12] And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, ...

Ante-Nicene Fathers, Volume 9, page 86, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXVII. (HTML)

CCEL Footnote 1924 (In-Text, Margin)

[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease.[Luke 13:13] And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day. But Jesus answered ...

Ante-Nicene Fathers, Volume 9, page 86, footnote 8 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXVII. (HTML)

CCEL Footnote 1925 (In-Text, Margin)

[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God.[Luke 13:14] And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day. But Jesus answered and said unto him, Ye hypocrites, ...

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1927 (In-Text, Margin)

... eighteen years; and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day.[Luke 13:15] But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it? Ought not this woman, who is a daughter of Abraham, and whom the devil hath bound ...

Ante-Nicene Fathers, Volume 9, page 86, footnote 11 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXVII. (HTML)

CCEL Footnote 1928 (In-Text, Margin)

... thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day. But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it?[Luke 13:16] Ought not this woman, who is a daughter of Abraham, and whom the devil hath bound eighteen years, [47] to be loosed from this bond on the sabbath day? And when he said this, they were all put to shame, those standing, who were opposing him: and all ...

Ante-Nicene Fathers, Volume 9, page 86, 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 XXVII. (HTML)

CCEL Footnote 1930 (In-Text, Margin)

... anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day. But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it? Ought not this woman, who is a daughter of Abraham, and whom the devil hath bound eighteen years, [47] to be loosed from this bond on the sabbath day?[Luke 13:17] And when he said this, they were all put to shame, those standing, who were opposing him: and all the people were pleased with all the wonders that proceeded from his hand.

Ante-Nicene Fathers, Volume 9, page 91, 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 XXXI. (HTML)

CCEL Footnote 2126 (In-Text, Margin)

... James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many.[Luke 13:22] He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: I say ...

Ante-Nicene Fathers, Volume 9, page 91, footnote 6 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXXI. (HTML)

CCEL Footnote 2127 (In-Text, Margin)

... their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem.[Luke 13:23] And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: I say unto you now, that many shall [9] seek to enter, and shall not be able — from the time when the master of the ...

Ante-Nicene Fathers, Volume 9, page 91, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXXI. (HTML)

CCEL Footnote 2128 (In-Text, Margin)

... that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door:[Luke 13:24] I say unto you now, that many shall [9] seek to enter, and shall not be able — from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, ...

Ante-Nicene Fathers, Volume 9, page 91, footnote 9 (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 XXXI. (HTML)

CCEL Footnote 2130 (In-Text, Margin)

... be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: I say unto you now, that many shall [9] seek to enter, and shall not be able —[Luke 13:25] from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not ...

Ante-Nicene Fathers, Volume 9, page 91, 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 XXXI. (HTML)

CCEL Footnote 2131 (In-Text, Margin)

... and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: I say unto you now, that many shall [9] seek to enter, and shall not be able — from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are:[Luke 13:26] and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of ...

Ante-Nicene Fathers, Volume 9, page 91, footnote 11 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXXI. (HTML)

CCEL Footnote 2132 (In-Text, Margin)

... unto [8] them, Strive ye to enter at the narrow door: I say unto you now, that many shall [9] seek to enter, and shall not be able — from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are: and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach;[Luke 13:27] and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are ...

Ante-Nicene Fathers, Volume 9, page 91, 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 XXXI. (HTML)

CCEL Footnote 2134 (In-Text, Margin)

... enter, and shall not be able — from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are: and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth.[Luke 13:28] There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without. And they shall come from the east and the west, and from the [14] north and ...

Ante-Nicene Fathers, Volume 9, page 91, 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 XXXI. (HTML)

CCEL Footnote 2135 (In-Text, Margin)

... shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are: and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without.[Luke 13:29] And they shall come from the east and the west, and from the [14] north and the south, and shall sit down in the kingdom of God. And there shall then be last that have become first, and first that have become last.

Ante-Nicene Fathers, Volume 9, page 91, footnote 15 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Diatessaron of Tatian. (HTML)

The Diatessaron. (HTML)

Section XXXI. (HTML)

CCEL Footnote 2136 (In-Text, Margin)

... ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without. And they shall come from the east and the west, and from the [14] north and the south, and shall sit down in the kingdom of God.[Luke 13:30] And there shall then be last that have become first, and first that have become last.

Ante-Nicene Fathers, Volume 9, page 252, footnote 9 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Epistles of Clement. (HTML)

The Second Epistle of Clement. (HTML)

True Confession of Christ. (HTML)

CCEL Footnote 4353 (In-Text, Margin)

... ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, “Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity.”[Luke 13:27]

Ante-Nicene Fathers, Volume 9, page 418, footnote 13 (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 X. (HTML)

Christ the Pearl of Great Price. (HTML)

... part,” though it be, of the prophets, suppose that they can, without a clear exposition and apprehension of these, find in whole the one precious pearl, and behold “the excellency of the knowledge of Christ,” in comparison with which all things that came before such and so great knowledge, although they were not refuse in their own nature, appear to be refuse. This refuse is perhaps the “dung” thrown down beside the fig tree by the keeper of the vineyard, which is the cause of its bearing fruit.[Luke 13:8]

Ante-Nicene Fathers, Volume 9, page 449, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XI. (HTML)

Concerning the Seven Loaves.  The Narrative of the Feeding of the Four Thousand Compared with that of the Five Thousand. (HTML)

... not wish to send them away fasting lest they faint on the way, as being without the loaves of Jesus, and while they were still on the way—the way to their own concerns—might suffer injury. Take note also of the cases where Jesus is recorded to have sent any one away, that you may see the difference of those who were sent away by Him after being fed, and those who had been sent away otherwise; and, as a pattern of one who was sent away otherwise, take “Woman, thou art loosed from thine infirmity.”[Luke 13:12] But further the disciples who are always with Jesus are not sent away by Him; but the multitudes after they have eaten are sent away. Likewise, again, the disciples who conceive nothing great about the Canaanitish woman say, “Send her away, for she ...

Ante-Nicene Fathers, Volume 9, page 457, 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 XII. (HTML)

Every Sin—Every False Doctrine is a “Gate of Hades.” (HTML)

... church which Christ builds upon the rock. But if any one wishes to put us to shame in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him not only “Many are called, but few chosen;” but also that which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, “Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able;”[Luke 13:24] and also that which is written in the Gospel of Matthew thus, “For narrow is the gate, and strait is the way that leadeth unto life, and few be they that find it.” Now, if you attend to the saying, “Many, I say unto you, shall seek to enter in and ...

Ante-Nicene Fathers, Volume 9, page 457, footnote 8 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XII. (HTML)

Every Sin—Every False Doctrine is a “Gate of Hades.” (HTML)

... which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, “Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able;” and also that which is written in the Gospel of Matthew thus, “For narrow is the gate, and strait is the way that leadeth unto life, and few be they that find it.” Now, if you attend to the saying, “Many, I say unto you, shall seek to enter in and shall not be able,”[Luke 13:24] you will understand that this refers to those who boast that they are of the church, but live weakly and contrary to the word. Of those, then, who seek to enter in, those who are not able to enter will not be able to do so, because the gates of ...

Ante-Nicene Fathers, Volume 9, page 462, footnote 1 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XII. (HTML)

Why Jesus Had to Go to Jerusalem. (HTML)

... altogether completed that which He began to show to His disciples about the necessity of His suffering the things which are written. For, when any one apprehends from the Word the perfect knowledge of these things, then it must be said that, from a rational exhibition (the mind seeing the things which are shown,) the exhibition becomes complete for him who has the will and the power to contemplate these things, and does contemplate them. But since “it cannot be that a prophet perish out of Jerusalem,”[Luke 13:33] —a perishing which corresponds to the words, “He that loseth his life for My sake shall find it,” —on this account it was necessary for Him to go to Jerusalem, that having suffered many things in that Jerusalem, He might make “the first-fruits” of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 566, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

On Christian Doctrine (HTML)

Book III (HTML)

The Same Word Does Not Always Signify the Same Thing. (HTML)

CCEL Footnote 1882 (In-Text, Margin)

35. But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places. For our Lord used leaven both in a bad sense, as when He said, “Beware of the leaven of the Pharisees,” and in a good sense, as when He said, “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”[Luke 13:21]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 73, footnote 12 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)

The Ratio of the Single to the Double Comes from the Perfection of the Senary Number. The Perfection of The Senary Number is Commended in the Scriptures. The Year Abounds in The Senary Number. (HTML)

... enemies: “They bowed down my soul.” And this woman had her infirmity eighteen years, which is thrice six. And the months of eighteen years are found in number to be the cube of six, viz. six times six times six. Nearly, too, in the same place in the Gospel is that fig tree, which was convicted also by the third year of its miserable barrenness. But intercession was made for it, that it might be let alone that year, that year, that if it bore fruit, well; if otherwise, it should be cut down.[Luke 13:6-17] For both three years belong to the same threefold division, and the months of three years make the square of six, which is six times six.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 492, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Against Lying. (HTML)

Section 24 (HTML)

CCEL Footnote 2424 (In-Text, Margin)

... the signifying of which those deeds and words are written, He is here to be understood, in His body, which is His Church, Who, speaking of this thing, saith, “When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and yourselves cast out. And they shall come from the east and from the west and from the north and from the south, and shall sit down in the kingdom of God; and, behold, there are last which shall be first, and there are first which shall be last.”[Luke 13:28-30] For so in a certain sort the younger brother did bear off the primacy of the elder brother, and transfer it to himself. Since then things so true, and so truthfully, be signified, what is there here that ought to be accounted to have been done or ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 342, footnote 1 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests.  He justifies his subjective criticism of Scripture.  Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)

CCEL Footnote 1079 (In-Text, Margin)

... have eaten and drunk in Thy presence, and Thou hast taught in our streets and synagogues; but He shall say unto you, I know not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, entering into the kingdom of God, and you yourselves cast out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God."[Luke 13:24-29] The part where it is said that many shall be shut out of the kingdom of God, who have only borne the name of Christ, without doing His works, is not left out by Matthew; but he makes no mention here of Abraham, and Isaac, and Jacob. In the same way, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 172, footnote 7 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Concerning Man’s Perfection in Righteousness. (HTML)

The Church Will Be Without Spot and Wrinkle After the Resurrection. (HTML)

CCEL Footnote 1536 (In-Text, Margin)

... dominion of wicked angels; but then by bringing all its healthy powers to perfection, He makes it meet for that glorious state, where it shall shine without a spot or wrinkle. For “whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” It was under this mystery, as I suppose, that that was spoken, “Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be consummated,” or perfected.[Luke 13:32] For He said this in the person of His body, which is His Church, putting days for distinct and appointed periods, which He also signified in “the third day” in His resurrection.

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 187, footnote 6 (Image)

Augustine: Anti-Pelagian Writings

A Work on the Proceedings of Pelagius. (HTML)

The Same Continued. (HTML)

CCEL Footnote 1633 (In-Text, Margin)

... it is not easy to understand from Holy Scripture; for there are many modes therein of describing that which is to come to pass only in one mode. In one place the Lord declares that He will “shut the door” against those whom He does not admit into His kingdom; and that, on their clamorously demanding admission, “Open unto us, . . . we have eaten and drunk in Thy presence,” and so forth, as the Scripture describes, “He will say unto them in answer, I know you not, . . . all ye workers of iniquity.”[Luke 13:25-27] In another passage He reminds us that He will command “all which would not that He should reign over them to be brought to Him, and be slain in His presence.” In another place, again, He tells us that He will come with His angels in His majesty; and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 42, footnote 7 (Image)

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

Our Lord’s Sermon on the Mount. (HTML)

On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)

Chapter VIII (HTML)

CCEL Footnote 304 (In-Text, Margin)

... that statement which the Lord Himself makes, “Thou shalt by no means come out thence, till thou hast paid the uttermost farthing;” or from the fact that He called those men debtors who were reported to Him as having been killed, either those on whom the tower fell, or those whose blood Herod had mingled with the sacrifice. For He said that men supposed it was because they were debtors above measure, i.e. sinners, and added “I tell you, Nay: but, except ye repent, ye shall all likewise die.”[Luke 13:1-5] Here, therefore, it is not a money claim that one is pressed to remit, but whatever sins another may have committed against him. For we are enjoined to remit a money claim by that precept rather which has been given above, “If any man will sue thee ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 167, footnote 6 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Pharisees Who Sit in the Seat of Moses, and Enjoin Things Which They Do Not, and of the Other Words Spoken by the Lord Against These Same Pharisees; Of the Question Whether Matthew’s Narrative Agrees Here with Those Which are Given by the Other Two Evangelists, and in Particular with that of Luke, Who Introduces a Passage Resembling This One, Although It is Brought in Not in This Order, But in Another Connection. (HTML)

CCEL Footnote 1183 (In-Text, Margin)

... to-day, and to-morrow, and the day following; for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house shall be left unto you desolate: and I say unto you, that ye shall not see me until the time come when ye shall say, Blessed is He that cometh in the name of the Lord.”[Luke 13:31-35] There does not seem, however, to be anything contradictory to the narration thus given by Luke in the circumstance that the multitudes said, when the Lord was approaching Jerusalem, “Blessed is He that cometh in the name of the Lord.” For, according ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 221, footnote 2 (Image)

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

The Harmony of the Gospels. (HTML)

Book III (HTML)

Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)

CCEL Footnote 1561 (In-Text, Margin)

... that the eleven disciples went away into Galilee into a mountain, where Jesus had appointed them, and that they saw Him there and worshipped Him, we might have supposed that there was no literal fulfilment of the prediction in question, but that the whole announcement was intended to convey a figurative meaning. And a parallel to that we should then find in the words recorded by Luke, namely, “Behold I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected;”[Luke 13:32] which prediction certainly was not accomplished in the letter. In like manner, if the angel had said, “He goeth before you into Galilee, there shall ye see Him first;” or, “Only there shall ye see Him;” or, “Nowhere else but there shall ye see Him;” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 332, footnote 10 (Image)

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

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xii. 33, ‘Either make the tree good, and its fruit good,’ etc. (HTML)

CCEL Footnote 2493 (In-Text, Margin)

... root of the trees; every tree which bringeth not forth good fruit shall be hewn down, and cast into the fire.” With this ax does the Householder in the Gospel threaten, saying, “Behold these three years I come to this tree, and find no fruit on it.” Now I must clear the ground; wherefore let it be cut down. And the husbandman intercedes, saying, “Lord, let it alone this year also, till I shall dig about it and dung it; and if it bear fruit, well; and if not, then Thou shalt come and cut it down.”[Luke 13:7] So the Lord hath visited mankind as it were three years, that is, at three several times. The first time was before the Law; the second under the Law; the third is now, which is the time of grace. For if He did not visit mankind before the Law, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 444, footnote 3 (Image)

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

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiii. 6, where we are told of the fig-tree, which bare no fruit for three years; and of the woman which was in an infirmity eighteen years; and on the words of the ninth Psalm, v. 19, ‘Arise, O Lord; let not man prevail: let the nations be judged in thy sight.’ (HTML)

CCEL Footnote 3444 (In-Text, Margin)

... The gardener intercedes for it, punishment is deferred, that help may be administered. Now the gardener who intercedes, is every saint who within the Church prays for those who are without the Church. And what does he pray? “Lord, let it alone this year also;” that is, in this time of grace, spare the sinners, spare the unbelievers, spare the barren, spare the unfruitful. “I will dig about it, and put a basket of dung about it; if it bear fruit, well; but if not, thou shalt come and cut it down.”[Luke 13:8-9] “Thou shalt come:” When? Thou shalt come in judgment, when Thou shalt come to judge the quick and dead. Meanwhile they are spared. But what is the “digging”? What is the “digging about it,” but the teaching lowliness and repentance? For a ditch is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 445, footnote 10 (Image)

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

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiii. 21 and 23, where the kingdom of God is said to be ‘like unto leaven, which a woman took and hid in three measures of meal;’ and of that which is written in the same chapter, ‘Lord, are they few that are saved?’ (HTML)

CCEL Footnote 3461 (In-Text, Margin)

1. “ three measures of meal”[Luke 13:21] of which the Lord spake, is the human race. Recollect the deluge; three only remained, from whom the rest were to be re-peopled. Noe had three sons, by them was repaired the human race. That holy “woman who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.” Yet doubtless there are but few who are saved. Ye remember a question which was lately set before us out of the Gospel, “Lord,” it was said, “are there few that be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 445, footnote 12 (Image)

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

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiii. 21 and 23, where the kingdom of God is said to be ‘like unto leaven, which a woman took and hid in three measures of meal;’ and of that which is written in the same chapter, ‘Lord, are they few that are saved?’ (HTML)

CCEL Footnote 3463 (In-Text, Margin)

... of meal” of which the Lord spake, is the human race. Recollect the deluge; three only remained, from whom the rest were to be re-peopled. Noe had three sons, by them was repaired the human race. That holy “woman who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.” Yet doubtless there are but few who are saved. Ye remember a question which was lately set before us out of the Gospel, “Lord,” it was said, “are there few that be saved?”[Luke 13:23] What said the Lord to this? He did not say, “Not few, but many are they who are saved.” He did not say this. But what said He, when He had heard, “Are there few that be saved? Strive to enter by the strait gate.” When thou hearest then, “Are there ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 446, footnote 1 (Image)

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

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xiii. 21 and 23, where the kingdom of God is said to be ‘like unto leaven, which a woman took and hid in three measures of meal;’ and of that which is written in the same chapter, ‘Lord, are they few that are saved?’ (HTML)

CCEL Footnote 3464 (In-Text, Margin)

... who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.” Yet doubtless there are but few who are saved. Ye remember a question which was lately set before us out of the Gospel, “Lord,” it was said, “are there few that be saved?” What said the Lord to this? He did not say, “Not few, but many are they who are saved.” He did not say this. But what said He, when He had heard, “Are there few that be saved? Strive to enter by the strait gate.”[Luke 13:24] When thou hearest then, “Are there few that be saved?” the Lord confirmed what He heard. Through the “strait gate” but “few” can “enter.” In another place He saith Himself, “Strait and narrow is the way which leadeth unto life, and few there be that ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 68, footnote 9 (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 II. 1–11. (HTML)

CCEL Footnote 225 (In-Text, Margin)

... uncircumcision;” in these two appellations thou hast all nations: they are the two metretæ apiece. In these two walls, meeting from different quarters, “Christ became the corner-stone, in order to make peace in Himself.” Let us show also the “three metretæ apiece” in the case of these same all nations. Noah had three sons, through whom the human race was restored. Hence the Lord says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”[Luke 13:21] What is this woman, but the flesh of the Lord? What is the leaven, but the gospel? What the three measures, but all nations, on account of the three sons of Noah? Therefore the “six water-pots containing two or three metretæ apiece” are six periods ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 52, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XVIII (HTML)

CCEL Footnote 535 (In-Text, Margin)

... were seen. And the fountains of water springing up into everlasting life,” which were made in the preachers, were seen. “And the foundations of the round world were revealed” (ver. 15). And the Prophets, who were not understood, and upon whom was to be built the world of believers in the Lord, were revealed. “At Thy chiding, O Lord:” crying out, “The kingdom of God is come nigh unto you.” “At the blasting of the breath of Thy displeasure;” saying, “Except ye repent, ye shall all likewise perish.”[Luke 13:5]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 181, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm L (HTML)

CCEL Footnote 1710 (In-Text, Margin)

... to good. Wherefore doth it grieve thee, except because thou believest not? Let each one then examine his heart, and see what faith doth hold there. If we believe a judgment to come, brethren, let us live well. Now is time of mercy, then will be time of judgment. No one will say, “Call me back to my former years.” Even then men will repent, but will repent in vain: now let there be repentance, while there is fruit of repentance; now let there be applied to the roots of the tree a basket of dung,[Luke 13:8] sorrow of heart, and tears; lest He come and pluck up by the roots. For when He shall have plucked up, then the fire is to be looked for. Now, even if the branches have been broken, they can again be grafted in: then, “every tree which bringeth not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 263, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIII (HTML)

CCEL Footnote 2485 (In-Text, Margin)

15. “They shall be delivered unto the hands of the sword” (ver. 10). In truth, thus it hath visibly befallen them, they have been taken by storm by enemies breaking in. “Portions of foxes they shall be.” Foxes he calleth the kings of the world, that then were when Judæa was conquered. Hear in order that ye may know and perceive, that those he calleth foxes. Herod the king the Lord Himself hath called a fox. “Go ye,” He saith, “and tell that fox.”[Luke 13:32] See and observe, my brethren: Christ as King they would not have, and portions of foxes they have been made. For when Pilate the deputy governor in Judæa slew Christ at the voices of the Jews, he said to the same Jews, “Your King shall I crucify?” Because He was called King ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 287, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVIII (HTML)

CCEL Footnote 2705 (In-Text, Margin)

... one thing from evil to desire to be delivered, another thing one’s evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leadeth forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds;[Luke 13:16] and Lazarus’ death by His voice He overcame. He that hath done these things in bodies, is able to do more marvellous things in characters, and to make men of one mood to dwell in a house: “leading forth men fettered in strength, likewise men ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 299, footnote 24 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 2897 (In-Text, Margin)

1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures,[Luke 13:19] that is, the whole round world repeopled by the three sons of Noe: for from East and West and North and South shall come they that shall sit down with the Patriarchs, while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ’s Church our eyes we have opened; and that barren one, for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 299, footnote 24 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 2897 (In-Text, Margin)

1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread out its branches; wherein already the leaven, which at first was contemptible, hath leavened three measures,[Luke 13:21] that is, the whole round world repeopled by the three sons of Noe: for from East and West and North and South shall come they that shall sit down with the Patriarchs, while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ’s Church our eyes we have opened; and that barren one, for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 308, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 2990 (In-Text, Margin)

... that well heareth, “lift up the heart,” a bowed back hath not. For with stature erect he looketh for the hope laid up for him in Heaven; most especially if he send before him his treasure, whither his heart followeth. But, on the other hand, they perceive not the hope of future life; already being blinded, they think of things below: and this is to have a bowed back: from which disorder the Lord delivered that woman. For Satan hath bound her eighteen years, and her that was bowed down He raised up:[Luke 13:16] and because on the Sabbath He did it, the Jews were scandalized; suitably were they scandalized at her being raised up, themselves being bowed. “Pour forth upon them Thine anger, and let the indignation of Thine anger overtake them” (ver. 25), are ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 389, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXX (HTML)

CCEL Footnote 3773 (In-Text, Margin)

... now, if desire prevailed not, perchance fear will prevail to make thee sin.…What had evil fear done? It had dug up, as it were. For love doth inflame, fear doth humble: therefore, sins of evil love, with fire were lighted: sins of evil fear were dug up. On the one hand, evil fear doth humble, and good love doth light; but in different ways respectively. For even the husbandman interceding for the tree, that it should not be cut down, saith, “I will dig about it, and will apply a basket of dung.”[Luke 13:8] The dug trench doth signify the godly humility of one fearing, and the basket of dung the profitable squalid state of one repenting. But concerning the fire of good love the Lord saith, “Fire I have come to send into the world.” With which fire may ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 438, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIX (HTML)

CCEL Footnote 4208 (In-Text, Margin)

... deferred.[Luke 13:32] The king who fears no man, is not a fox: like that Lion of Judah, of whom it is said, “Stooping down Thou didst rise up, and didst sleep as a lion.” At Thy will Thou didst stoop down, at Thy will didst rise; because Thou wouldest, Thou didst sleep. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 185, footnote 1 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Three Homilies Concerning the Power of Demons. (HTML)

Homily I. Against Those Who Say that Demons Govern Human Affairs. (HTML)

CCEL Footnote 568 (In-Text, Margin)

... not chasten, profiting both those who are chastened, and those who are not chastened. For he separates their wickedness from those, and he makes the others by their punishment, more self-restrained. And this is manifest from what Christ himself said. For when they announced to him that a tower had been brought to the ground, and had buried certain men, he saith to them “What think ye? that these men were sinners only? I say to you nay, but if ye do not repent ye also shall suffer the same thing.”[Luke 13:4]

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 214, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)

Homily on the Paralytic Let Down Through the Roof. (HTML)

CCEL Footnote 711 (In-Text, Margin)

... another, statements which are contradictory; for the former causes no discord or strife: but that which is now presented to us is a strong case of contradiction unless it be proved that the paralytic at the pool was a different man from him who is described by the other three evangelists. Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross, another that Simon the Cyrenian carried it:[Luke 13:26] but this causes no contradiction or strife. “And how,” you say, “is there no contradiction between the statements that he carried and did not carry?” Because both took place. When they went out of the Prætorium Christ was carrying it: but as they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 150, footnote 4 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XXIII on Acts x. 23, 24. (HTML)

CCEL Footnote 562 (In-Text, Margin)

... adduces (these Gentiles) themselves as witnesses: “ye know,” says he, “the matter which came to pass throughout all Judea, beginning at Galilee”—then he confirms it from this also—“after the baptism which John preached” (v. 37)—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” (v. 38.) He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him: “Who went about doing good, and healing all that were oppressed of the devil: by this[Luke 13:16] he shows that many cases of lost senses or paralyzed limbs are the devil’s work, and a wrench given to the body by him: as also Christ said. “For God was with Him.” Again, lowly terms. “And we are witnesses of all things which He did, both in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 422, footnote 1 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)

Homily XII on Rom. vi. 19. (HTML)

CCEL Footnote 1382 (In-Text, Margin)

... least before it they had been sinning without perceiving it. But when this came, if they gained nothing besides from it, at all events this they were distinctly made acquainted with, the fact that they had been sinning. And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.[Luke 13:6] For what took place was not the natural thing,—their being injured by things profitable. And this is why he says “And the commandment, which was ordained to life, I found to be unto death.” He does not say, “it was made,” or “it brought forth” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 160, footnote 7 (Image)

Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews

The Homilies of St. John Chrysostom on the Gospel of St. John. (HTML)

John 6.28—30 (HTML)

CCEL Footnote 1272 (In-Text, Margin)

... desired to see, if that be already kindled”? (Luke xii. 49.) For if Thou also desirest this, it is very clear that Thy will and the Father’s is one. In another place also He saith, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” (c. v. 21.) But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. (Matt. xviii. 14.) So that the will of the One differeth not from the will of the Other. So[Luke 13:34] in another place He is seen establishing yet more firmly His equality with the Father, saying, “I and My Father ‘will come, and will make Our abode with him.’” (c. xiv. 23.) What He saith then is this; “I came not to do anything other than that ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 404, footnote 7 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse III (HTML)

Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)

... from these physical objects the moral impulses of man may be explained; and thus their conduct shewn to be either bad or righteous. For instance, in the case of the bad, as when it charges, ‘Be ye not like to horse and mule which have no understanding.’ Or as when it says, complaining of those who have become such, ‘Man, being in honour, hath no understanding, but is compared unto the beasts that perish.’ And again, ‘They were as wanton horses.’ And the Saviour to expose Herod said, ‘Tell that fox[Luke 13:32];’ but, on the other hand, charged His disciples, ‘Behold I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves.’ And He said this, not that we may become in nature beasts of burden, or become ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 524, footnote 4 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Festal Letters. (HTML)

For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)

... that he shall not see the glory of the Lord.’ For although, when they shall hear the universal proclamation of the promise, ‘Awake, thou that sleepest, and arise from the dead,’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us;’ nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, ‘I know you not.’ But the holy Spirit cries against them, ‘The wicked shall be turned into hell, even all the nations that forget God.[Luke 13:25].’ Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead, and satisfying it ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 120, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1756 (In-Text, Margin)

... by his residence in this place or in that but according to the deserts of his faith. The true worshippers worship the Father neither at Jerusalem nor on mount Gerizim; for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.” When the fleece of Judæa was made dry although the whole world was wet with the dew of heaven, and when many came from the East and from the West[Luke 13:29] and sat in Abraham’s bosom: then God ceased to be known in Judah only and His name to be great in Israel alone; the sound of the apostles went out into all the earth and their words into the ends of the world. The Saviour Himself speaking to His ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 233, footnote 11 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Ageruchia. (HTML)

CCEL Footnote 3264 (In-Text, Margin)

... hundredfold, some sixtyfold, some thirtyfold. The hundredfold which comes first betokens the crown of virginity; the sixtyfold which comes next refers to the work of widows; while the thirtyfold—indicated by joining together the points of the thumb and forefinger —denotes the marriage-tie. What room is left for double marriages? None. They are not counted. Such weeds do not grow in good ground but among briers and thorns, the favourite haunts of those foxes to whom the Lord compares the impious Herod.[Luke 13:32] A woman who marries more than once fancies herself worthy of praise because she is not so bad as the prostitutes, because she compares favourably with these victims of indiscriminate lust by surrendering herself to one alone and not to a number.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 293, footnote 15 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Sabinianus. (HTML)

CCEL Footnote 3997 (In-Text, Margin)

... eyeballs; and although you may have been born blind from the womb and although your mother may have conceived you in sin, he will purge you with hyssop and you shall be clean, he will wash you and you shall be whiter than snow. Why is it that you are bowed together and bent down to the ground, why is it that you are still prostrate in the mire? She whom Satan had bound for eighteen years came to the Saviour; and being cured by Him was made straight so that she could once more look up towards heaven.[Luke 13:11-13] God says to you what He said to Cain: “Thou hast sinned: hold thy peace.” Why do you flee from the face of God and dwell in the land of Nod? Why do you struggle in the waves when you can plant your feet upon the rock? See to it that Phinehas does ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 407, footnote 5 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Jovinianus. (HTML)

Book II (HTML)

CCEL Footnote 4874 (In-Text, Margin)

... sentence as Sodom, Gomorrha, Admah, and Zeboiim, was preserved by the prayers of a holy man. Lot and Zoar were of different merit, but both of them escaped the fire. The robbers who in the absence of David had laid waste Ziklag, and made a prey of the wives and children of the inhabitants were slain on the third day in the plain, but forty men mounted on camels fled. Will you maintain that there was some difference between those who were slain and those who made good their escape? We read in the[Luke 13:4] Gospel that the tower of Siloam fell upon eighteen men who perished in the ruins. Certainly our Saviour did not regard them as the only sinners: but they were punished to terrify the rest: it was like scourging a pestilent fellow to teach fools ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 350, footnote 2 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Theophany, or Birthday of Christ. (HTML)

CCEL Footnote 3880 (In-Text, Margin)

... soul that was tottering to a fall under a weight of sin? Why dost thou not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans’ tables, and that He makes disciples of Publicans, that He too may gain somewhat…and what?…the salvation of sinners. If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it.[Luke 13:15]

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 358, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Oration on the Holy Lights. (HTML)

CCEL Footnote 3973 (In-Text, Margin)

... prophetic; for he knew that after Herod would come the madness of Pilate, and so that when he had gone before Christ would follow him. But what saith Jesus? “Suffer it to be so now,” for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung.[Luke 13:8] And what the Sword? The cutting of the Word, which separates the worse from the better, and makes a division between the faithful and the unbeliever; and stirs up the son and the daughter and the bride against the father and the mother and the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 362, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4034 (In-Text, Margin)

... painless remedy one which is more painful; to cast away the grace of mercy, and owe a debt of punishment; and to measure our amendment against sin. For how many tears must we contribute before they can equal the fount of baptism; and who will be surety for us that death shall wait for our cure, and that the judgment seat shall not summon us while still debtors, and needing the fire of the other world? You perhaps, as a good and pitiful husbandman, will entreat the Master still to spare the figtree,[Luke 13:8] and not yet to cut it down, though accused of unfruitfulness; but to allow you to put dung about it in the shape of tears, sighs, invocations, sleepings on the ground, vigils, mortifications of soul and body, and correction by confession and a life ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 372, footnote 2 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4111 (In-Text, Margin)

XXXIII. What say I then, and what is my argument? Yesterday you were a Canaanite soul bent together[Luke 13:11] by sin; today you have been made straight by the Word. Do not be bent gain, and condemned to the earth, as if weighed down by the Devil with a wooden collar, nor get an incurable curvature. Yesterday you were being dried up by an abundant hæmorrhage, for you were pouring out crimson sin; today stanched and flourishing again, for you have touched the hem of Christ and your issue has been stayed. Guard, I pray you, the cleansing lest you should ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 433, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Second Oration on Easter. (HTML)

CCEL Footnote 4690 (In-Text, Margin)

... exceeding bright should follow the Candle—Forerunner, and the Word, the Voice, and the Bridegroom, the Bridegroom’s friend, that prepared for the Lord a peculiar people and cleansed them by the water in preparation for the Spirit? Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples, and shows that humiliation is the best road to exaltation; because He humbles Himself for the sake of the soul that is bent down to the ground,[Luke 13:10] that He may even exalt with Himself that which is bent double under a weight of sin? How comes it that you do not also charge it upon Him as a crime that He eateth with Publicans and at Publicans’ tables, and makes disciples of Publicans that He too ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 472, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Letters of Saint Gregory Nazianzen. (HTML)

Miscellaneous Letters. (HTML)

To Theodore, Bishop of Tyana. (HTML)

Letter LXXVII. (HTML)

... goodness. First it makes laws, then it commands, threatens, reproaches, holds out warnings, restrains, threatens again, and only when forced to do so strikes the blow, but this little by little, opening the way to amendment. Let us then not strike suddenly (for it is not safe to do so), but being self-restrained in our fear let us conquer by mercy, and make them our debtors by our kindness, tormenting them by their conscience rather than by anger. Let us not dry up a fig tree which may yet bear fruit,[Luke 13:7] nor condemn it as useless and cumbering the ground, when possibly the care and diligence of a skilful gardener may yet heal it. And do not let us so quickly destroy so great and glorious a work through what is perhaps the spite and malice of the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 114, footnote 1 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Nectarius. (HTML)

CCEL Footnote 1770 (In-Text, Margin)

... parents, nursed with innumerable prayers, in the very bloom of manhood, torn from his father’s hands. These things are enough to break a heart of adamant and make it feel. It is only natural then that I am deeply touched at this trouble; I who have been intimately connected with you from the beginning and have made your joys and sorrows mine. But yesterday it seemed that you had only little to trouble you, and that your life’s stream was flowing prosperously on. In a moment, by a demon’s malice,[Luke 13:16] all the happiness of the house, all the brightness of life, is destroyed, and our lives are made a doleful story. If we wish to lament and weep over what has happened, a lifetime will not be enough and if all mankind mourns with us they will be ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 149, footnote 1 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To a lapsed Monk. (HTML)

CCEL Footnote 2107 (In-Text, Margin)

... knows how to set up them that are dashed down. Do not try to flee afar off, but hasten to me. Resume once more the labours of your youth, and by a fresh course of good deeds destroy the indulgence that creeps foully along the ground. Look to the end, that has come so near to our life. See how now the sons of Jews and Greeks are being driven to the worship of God, and do not altogether deny the Saviour of the World. Never let that most awful sentence apply to you, “Depart from me, I never knew you.”[Luke 13:27]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 194, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Decease of His Brother Satyrus. (HTML)

Book II. On the Belief in the Resurrection. (HTML)

CCEL Footnote 1638 (In-Text, Margin)

... those are raised who are in the south and in the north. The earth is divided into these four, of these four is the year made up, in these four is the earth completed, and from these four is the Church collected. For all who are considered to be joined to holy Church, by being called by the Divine Name, shall obtain the privilege of the resurrection and the grace of eternal bliss, for “they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God.”[Luke 13:26]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 256, footnote 7 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book III. (HTML)

Chapter XII. The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead of each. (HTML)

99. Now learn that where the kingdom of God is named, there is no putting aside of the authority either of the Father or of the Son, because both the kingdom of the Father and the kingdom of the Son is included under the single name of God, saying: “When ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God.”[Luke 13:28] Do we deny that the prophets are in the kingdom of the Son, when even to a dying robber who said, “Remember me, when Thou comest into Thy kingdom,” the Lord made answer: “Verily, I say unto thee, to-day shalt thou be with Me in paradise.” What, indeed, do we understand by being in the kingdom of God, if not the having escaped ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book V. (HTML)

Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)

151. Therefore we are now under Christ’s rule, whilst we are in the body, and are not yet stripped of the form of a servant, which He put upon Him, when He “emptied Himself.” But when we shall see His glory, which He had before the world was, we shall be in the kingdom of God, in which are the patriarchs and prophets, of whom it is written: “When ye shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God;”[Luke 13:28] and shall thus acquire a deeper knowledge of God.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 345, footnote 1 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Repentance. (HTML)

Book II. (HTML)

Chapter I. St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed. (HTML)

2. For repentance must be taken in hand not only anxiously, but also quickly, lest perchance that father of the house in the Gospel who planted a fig-tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-dresser: “Cut it down, why doth it cumber the ground?”[Luke 13:7] And unless the vine-dresser should intercede and say: “Lord, let it alone this year also, until I dig about it and dung it, and if it bear fruit—well; but if not let it be cut down.”

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 345, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Repentance. (HTML)

Book II. (HTML)

Chapter I. St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed. (HTML)

2. For repentance must be taken in hand not only anxiously, but also quickly, lest perchance that father of the house in the Gospel who planted a fig-tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-dresser: “Cut it down, why doth it cumber the ground?” And unless the vine-dresser should intercede and say: “Lord, let it alone this year also, until I dig about it and dung it, and if it bear fruit—well; but if not let it be cut down.”[Luke 13:8-9]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 363, footnote 6 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Virgins. (HTML)

Book I. (HTML)

Chapter I. St. Ambrose, reflecting upon the account he will have to give of his talents, determines to write, and consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like the fig-tree in the Gospel, and expresses a hope that words will not fail him in his endeavour to preach Christ. (HTML)

3. But these things are gained by holy men. Would that Jesus would cast a glance upon me still lying under that barren fig-tree, and that my fig-tree might also after three years bear fruit.[Luke 13:6] But whence should sinners have so great hope? Would that at least that Gospel dresser of the vineyard, perhaps already bidden to cut down my fig-tree, would let it alone this year also, until he dig about it and dung it, that he may perchance lift the helpless out of the dust, and lift the poor out of the mire. Blessed are they who bind their horses under the vine and olive, consecrating the course of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 393, footnote 9 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Widows. (HTML)

Chapter III. St. Ambrose returns to the story of the widow of Sarepta, and shows that she represented the Church, hence that she was an example to virgins, married women, and widows. Then he refers to the prophet as setting forth Christ, inasmuch as he foretold the mysteries and the rain which was to come. Next he touches upon and explains the twofold sign of Gideon, and points out that it is not in every one's power to work miracles, and that the Incarnation of Christ and the rejection of the Jews were foreshadowed in that account. (HTML)

CCEL Footnote 3323 (In-Text, Margin)

... into heaven, should be guided, especially at that time when the heaven was shut for three years and six months, when there was a great famine in the whole land? The famine was everywhere, and yet notwithstanding this widow did not want. What are these three years? Are they not, perchance, those in which the Lord came to the earth and could not find fruit on the fig-tree, according to that which is written: “Behold, there are three years that I came seeking fruit on this fig-tree, and find none.”[Luke 13:7]

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 231, footnote 2 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Ephraim Syrus:  Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)

Hymn III. (HTML)

CCEL Footnote 414 (In-Text, Margin)

... Thy day too is like Thee! The day of the troubled one was troubled with sin; and fair as Thou art is Thy fair day! The feast of the tyrant killed the preacher; in Thy feast every man preaches glory. On the day of the murderer, the Voice was put to silence; but on Thy day are the voices of the feast. The foul one in his feast put out the Light, that darkness might cover the adulterers. The season of the Holy One trims lamps, that darkness may flee with the hidden things thereof. The day of that fox[Luke 13:32] stank like himself; but holy is the feast of the True Lamb. The day of the transgressor passed away like himself; Thy day like Thyself abideth for ever. The day of the tyrant raged like himself, because with his chain it put to silence the righteous ...