stephan huller

Here are all the references to Matt 21:17 at biblindex:

Origenes Commentarii in Matthaeum (fragmenta) (1)
Date: ca.222 - ca.252
Genre: Fragment
Theme: Exegesis, Scripture Commentaries
Clavis: 1450
Biblio:
KLOSTERMANN E., BENZ E., GCS 41,1 (1941), passim 13-235. 526 (p.215, l.1 - < >) BP3

Commentarii in Matthaeum, libri X-XVII (6)
Date: ca.248 - ca.249
Genre: Commentary
Theme: Exegesis, Scripture Commentaries
Clavis: 1450
Biblio:
KLOSTERMANN E., BENZ E., GCS 40 (1935). 16 26 (p.559, l.29 - < )) BP3
16 26 (p.560, l.12 - <) BP3
16 26 (p.560, l.32 - < )) BP3
16 27 (p.564, l.29 - <) BP3
16 27 (p.564, l.35 - < )) BP3
16 27 (p.565, l.2 - <) BP3


Hilarius Pictauiensis (1 work(s))
Hilarius
Pictauiensis Commentarius in Evangelium Matthaei XIV-XXXIII (1)
Date: ca.353 - ca.356
Genre: Commentary
Theme: Exegesis, Scripture Commentaries
Clavis: 430
Biblio:
DOIGNON J., SC 258 (1979). 21 § 5 (p.128, l.12) BP6

Gregorius Nazianzenus (2 work(s))
Gregorius
Nazianzenus Carmina theologica A (1)
Date: ca.381 - ca.390
Genre: Poetry
Theme: Dogma
Clavis: 3034
Biblio:
PG 37, 397-507 ; 508-510 ; 518-520 ; 521-632 ; 640-649 ; 680-786 ; 789 ; 790-884 ; 908-915 ; 927-967. 1 20 (p.490, l.31) BP5

Orationes 32-37 (1)
Date: ca.379 - ca.381
Genre: Discourse
Theme: Pastoral
Clavis: 3010
Biblio:
MORESCHINI C., GALLAY P., SC 318 (1985), 82-226 ; 240-318. 32 § 30 (p.148, l.18 - E) BP5

Eusebius Caesariensis (1 work(s))
Eusebius
Caesariensis Onomasticon (1)
Date: ca.300 - ca.320
Genre: Commentary
Theme: Onomastics
Clavis: 3466
Biblio:

Epiphanius Constantiensis (Salamiensis, Cypriota) (1 work(s))
Epiphanius
Constantiensis
(Salamiensis,
Cypriota) Ancoratus (1)
Date: ca.367 - ca.381
Genre: Treatise
Theme: Faith and Christian Reflection
Clavis: 3744
Biblio:
HOLL K., GCS 25 (1915), 2-149 ; y compris les lettres de Matidius et Palladius. 40 § 3 (p.50, l.16 - E>) BP4

None of these references seems likely to reproduce any breakthroughs. I am not sure if either Ephrem or Aphraates are included in this list. Irenaeus is almost wholly absent outside of Proof of the Apostolic Preaching

stephan huller

All I can find is this reference to Matthew 21:17

Afterwards He left that Jerusalem and remained outside the city. Becauseof that the city fell and no stone upon stone was left, but it was destroyedand totally ruined. He went to Bethany—the House of Obedience—the Church. There he stayed and rested, since He could not lay his head any-where in Jerusalem, as long as the priests and scribes were in it. Onlywhen he rested in Bethany, the House of Obedience; after establishing the first Church, in which Christ could find rest, only then he went to the citywhich He had left and remained outside it. (Origen, Commentary on theGospel according to Matthew 16.26)

The abandonment of Jerusalem was understood to mean that it was nolonger the place of God’s House. The place where Jesus rested becamethe New Temple, in Bethany.The Gospels mention Bethany as the home of Mary, Martha, andLazarus, who welcomed Jesus. In Bethany, Jesus gathered many dis-ciples, who marched with Him to Jerusalem. However, from an earlystage, Bethany was identified primarily as the locus of Lazarus’ resurrection, as is manifest in Eusebius’
Onomastikon (n289) and in thedescription of the traveler from Bordeaux ( Itinerarium Burdigalense
10), both written around 430 ce. This miracle was the reason for Jesus’fame and was the cause of the priests plotting against him (John 11:54,12:9–11). Hearing about the resurrection, many Jews came to Bethanyto accept Jesus’ kingship and to follow him. Therefore, the name Bethany is translated by early Church Fathers as ‘the House of Obedience’,as in the paragraph from Origen quoted above. Moreover, the donkeyJesus found to ride on serves Jerome as an allegory for the people’ssubmission to Jesus, which took place in Bethany. ‘Bethany is a village,where today the Lazarium is found…The untamed foal was broughtthere, to Bethany, which is to be interpreted as the House of the Obedi-ent. It was untamed; it was brought to Obedience so Christ could rideon him’ (Jerome, Tractate on Mark in: CCSL 78, 484–487).We suggest that the resurrection of Lazarus in Bethany, which ledto obedience and veneration of Jesus by Jews, expresses an early Chris-tian concept of the Temple that was embodied in the first Church andthat the first presentation of the Temple in Christian art relates to this scene.

Origen claims that priestly sanctity, associated with obedience, is symbolized by the proximity of Bethany to Bethphage, which was a village inhab-ited exclusively by priests. He also claims that the fifteen-stadia distancefrom Jerusalem to Bethany symbolically corresponds to the fifteen stairsleading to the Temple court (Origen, Fragments on the Gospel accord-ing to John , fr. 80).A direct link between Lazarus’ resurrection and the Temple is dem-onstrated in several fifth- and sixth-century texts, and although they arefrom a later period, they shed light on the full significance of the Templetheme in the Lazarus context.Holy Week, which precedes Easter Sunday, was inaugurated by theJerusalem Church on Lazarus Saturday, the Saturday before Palm Sun-day. As we know from Egeria’s description ( Itinerarium Egeriae 29)the dramatic annual re-enactment of Christ’s last week commemoratesthe two events that took place in Bethany, namely the resurrection of Lazarus and Christ’s subsequent return to Bethany on the eve of histriumphal entry into Jerusalem greeted by a crowd waving palm branches. In the Eastern Church, Palm Sunday is called Lazarus Sunday,linking the two components. Moreover, as we shall see, the palm branches symbolize the possibility of overcoming death. It is thereforereasonable to see this liturgy, which Egeria locates in the Lazarium, ascommemorating both the entry into Jerusalem and Lazarus’ resurrection(contra Maraval, 1982, 270).The re-enactment of Christ in Bethany on Holy Week is mentionedin a sermon entitled ‘On Lazarus and Palm Branches’, attributed toHesychius, presbyter of Jerusalem in the first half of the fifth century,who often spoke there on that occasion. M. Aubineau, editor of the text,questions this attribution, but nonetheless sees this sermon as part of the liturgy of Palm Sunday, possibly reflecting the local Jerusalem lit-urgy (Aubineau 1978, 724–738).The preacher exhorts the audience to simulate the events that took place in Bethany. Thereby, the participants in the celebration bind them-selves to Christ, who raises them, together with Lazarus, from thecorpses of their evil deeds and welcomes them to feast together withHim in Bethany—the House of Obedience. Together they proceed totheir spiritual Jerusalem, praising God and singing ‘ Hosanna ! Blessed be He who comes in the name of the Lord.’ After elaborating on theallegorical meaning of the palm branches, the author describes the entrance into the spiritual Temple purified by Jesus, comparing the oldTemple to the new one:
Thus He will expel from us all the merchants and buyers and instead of a den of robbers He will make us, like the old Temple, into a holy sanctu-ary, in which Christ shall dwell and walk
. He will give light to the blindamongst us, hearing to the deaf and walking to the lame. He will raise thedead corpses together with Lazarus— for in the place where Life resides,there is resurrection —so together with Lazarus and the populace and theholy angels we will cry, ‘
Hosanna ! Blessed be he who comes in the nameof the Lord.’ (Aubineau 1978, 776)
The symbolism used in this text fuses the two locations into one. Rais-ing Lazarus from the dead, which is glorified profusely in the sermon,and the victory over death together embody the essence of the trueTemple. The difference between the Lazarium, the new spiritual Temple, and the old Jerusalem Temple is blurred. The participants are givenlife through identifying with Lazarus, and the Temple is defined as thelocus of resurrection. We thus see that the same binary set of contrastsmentioned by Eusebius in connection with the Church of the Resurrec-tion is utilized in this sermon, giving the full meaning of the Lazarusstory: New Jerusalem versus Old Jerusalem, life through Jesus versusdeath, Church versus Temple.

stephan huller

Wow the only reference to Luke 9:11 in biblindex is


Expositio Euangelii secundum Lucam (2)
Date: ca.377 - ca.389
Genre: Commentary
Theme: Exegesis, Scripture Commentaries
Clavis: 143
Biblio:
ADRIAEN M., CCL 14 (1957), 1-400.