Early Church Fathers Scripture Index : Texts
John 11:50
There are 6 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 102, footnote 21 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXVIII. (HTML)
CCEL Footnote 2633 (In-Text, Margin)
[31] And the chief priests and the Pharisees gathered, and said, What shall we do? [32] for lo, this man doeth many signs. And if we leave him thus, all men will believe [33] in him: and the Romans will come and take our country and people. And one of them, who was called Caiaphas, the chief priest he was in that year, said unto them, [34][John 11:50] Ye know not anything, nor consider that it is more advantageous for us that one [35] man should die instead of the people, and not that the whole people perish. And this he said not of himself: but because he was the chief priest of that year, he [36] prophesied that Jesus was to die instead of the people; and not instead of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 228, footnote 5 (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 willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 611 (In-Text, Margin)
... suppose him to have prophesied without knowing it, than allow that the words, "Thou shalt see thy life hanging, and shalt not believe thy life," are not applicable to Christ. So the words of Caiaphas had a different meaning from what he intended, when, in his hostility to Christ, he said that it was expedient that one man should die for the people, and that the whole nation should not perish, where the Evangelist added that he said this not of himself, but, since he was high priest, he prophesied.[John 11:49-51] But Moses was not Caiaphas; and therefore when Moses said to the Hebrew people, "Thou shalt see thy life hanging, and shalt not believe thy life," he not only spoke of Christ, as he certainly did, even though he spoke without knowing the meaning of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 306, 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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 932 (In-Text, Margin)
... regards his iniquitous and mischievous intention, and even as regards his words in the sense in which he used them, that a just man should be put to death unjustly, assuredly they were bad; and yet there was a good meaning in his words which he did not know of when he said, "It is expedient that one man should die for the people and that the whole nation perish not." So it is written of Him, "This he spake not of himself; but being the high priest, he prophesied that Jesus should die for the people."[John 11:50-51] In the same way the action of Judah was bad as regards his sinful passion, but it typified a great good he knew nothing of. Of himself he did evil while it was not of himself that he typified good. These introductory remarks apply not only to Judah, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 163, footnote 1 (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 Two Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)
CCEL Footnote 1153 (In-Text, Margin)
... individuals in the crowd with the explanation, “God forbid.” But the answer which was really given by the first of these two parties, to whom the second said in return, “God forbid,” has been ascribed both by Mark and by Luke to the Lord Himself, on the ground that, as I have already intimated, the Truth Himself spake by these men, whether as by persons who knew not that they were wicked, in the same way that He spake also by Caiaphas, who when he was high priest prophesied without realizing what he said,[John 11:49-51] or as by persons who did understand, and who had come by this time both to knowledge and to belief. For there was also present on this occasion that multitude of people at whose hand the prophecy had already received a fulfilment, when they met Him ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 58, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXI (HTML)
CCEL Footnote 592 (In-Text, Margin)
12. “Because they turned evils against Thee.” Now this punishment shall be recompensed to them, because the evils which they supposed to hang over them by Thy reign, they turned against Thee to Thy death. “They imagined a device, which they were not able to establish” (ver. 11). They imagined a device, saying, “It is expedient that one die for all:”[John 11:50] which they were not able to establish, not knowing what they said.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 369, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... the divine oracles is found another wisdom besides this Son, nor from the fathers have we heard of any such, yet they have confessed and written of the Wisdom coexisting with the Father unoriginately, proper to Him, and the Framer of the world, this must be the Son who even according to them is eternally coexistent with the Father. For He is Framer of all, as it is written, ‘In Wisdom hast Thou made them all.’ Nay, Asterius himself, as if forgetting what he wrote before, afterwards, in Caiaphas’s[John 11:50] fashion, involuntarily, when urging the Greeks, instead of naming many wisdoms, or the caterpillar, confesses but one, in these words;—‘God the Word is one, but many are the things rational; and one is the essence and nature of Wisdom, but many are ...