Early Church Fathers Scripture Index : Texts
Matthew 8:7
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 60, footnote 33 (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 XI. (HTML)
CCEL Footnote 823 (In-Text, Margin)
... Capernaum, the servant of one of the chiefs was in an [5] evil case, and he was precious to him, and he was at the point of death. And he [6] heard of Jesus, and came to him with the elders of the Jews; and he besought him, and said, My Lord, my boy is laid in the house paralysed, and he is suffering grievous [7] torment. And the elders urgently requested of him, and said, He is worthy that [8] this should be done unto him: for he loveth our people, and he also built the synagogue [9, 10] for us.[Matthew 8:7] Jesus said unto him, I will come and heal him. That chief answered and said, My Lord, I am not worthy that my roof should shade thee; but it sufficeth [11] that thou speak a word, and my lad shall be healed. And I also am a man in obedience to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 428, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 32 (HTML)
CCEL Footnote 2106 (In-Text, Margin)
... such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”[Matthew 8:5-10] Whence also Matthew for no other reason said that he “came” unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 341, 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 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 1078 (In-Text, Margin)
... length in Matthew’s ingenious narrative? But the passage is corrupt. For, in describing the centurion’s application to Jesus, Matthew says that he came himself to ask for a cure; while Luke says he did not, but sent elders of the Jews, and that they, in case Jesus should despise the centurion as a Gentile (for they will have Jesus to be a thorough Jew), set about persuading Him, by saying that he was worthy for whom He should do this, because he loved their nation, and had built them a synagogue;[Matthew 8:5-13] here again taking for granted that the Son of God was concerned in a pagan centurion having thought it proper to build a synagogue for the Jews. The words in question are, indeed, found in Luke also, perhaps because on reflection he thought they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 344, 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 1083 (In-Text, Margin)
... Jesus "beseeching Him, and saying;" while Luke says that he sent to Jesus the elders of the Jews with this same request, that He would heal his servant who was sick; and that when He came near the house he sent others, through whom he said that he was not worthy that Jesus should come into his house, and that he was not worthy to come himself to Jesus. How, then, do we read in Matthew, "He came to Him, beseeching Him, and saying, My servant lieth at home sick of the palsy, and grievously tormented?"[Matthew 8:5-13] The explanation is, that Matthew’s narrative is correct, but brief, mentioning the centurion’s coming to Jesus, without saying whether he came himself or by others, or whether the words about his servant were spoken by himself or through others. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 126, 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)
An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke’s Statement is that the Centurion Despatched Friends to Him. (HTML)
CCEL Footnote 862 (In-Text, Margin)
48. After these things, Matthew proceeds with his narrative in the following terms: “And when Jesus was entered into Capharnaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, and he is grievously tormented;” and so forth, on to the place where it is said, “And his servant was healed in the self-same hour.”[Matthew 8:5-13] This case of the centurion’s servant is related also by Luke; only Luke does not bring it in, as Matthew does, after the cleansing of the leper, whose story he has recorded as something suggested to his recollection at a later stage, but introduces it after the conclusion of that lengthened sermon already ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 346, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xv. 21,’Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,’ etc. (HTML)
CCEL Footnote 2633 (In-Text, Margin)
... olive tree grafted in because of humility. This humility did the woman show forth when she said, “Truth, Lord,” “I am a dog, I desire only the crumbs.” In this humility also did the Centurion please Him; who when he desired that his servant might be healed by the Lord, and the Lord said, “I will come and heal him,” answered, “Lord, I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed. I am not worthy that Thou shouldest come under my roof.”[Matthew 8:7] He did not receive Him into his house, but he had received Him already in his heart. The more humble, the more capacious, and the more full. For the hills drive back the water, but the valleys are filled by it. And what then, what said the Lord to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 110, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 43–54. (HTML)
CCEL Footnote 352 (In-Text, Margin)
... may not wither? “And shall sit down,” saith He, “with Abraham, and Isaac, and Jacob.” At what banquet, in case thou dost not invite to ever living, but to much drinking? Where, “shall sit down? In the kingdom of heaven.” And how will it be with them who came of the stock of Abraham? What will become of the branches with which the tree was full? What but to be cut off, that these may be grafted in? Show us that they shall be cut off: “But the children of the kingdom shall go into outer darkness.”[Matthew 8:5-12]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 431, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XIV. How God makes trial of the strength of man's will by means of his temptations. (HTML)
... His word, yet He chose to offer His bodily presence, saying: “I will come and heal him:” but when the centurion overcame this offer of His by the ardour of still more fervent faith, and said: “Lord, I am not worthy that Thou shouldest come under my roof: but speak the word only and my servant shall be healed,” the Lord marvelled at him and praised him, and put him before all those of the people of Israel who had believed, saying: “Verily, I say unto you, I have not found so great faith in Israel.”[Matthew 8:7-10] For there would have been no ground for praise or merit, if Christ had only preferred in him what He Himself had given. And this searching trial of faith we read that the Divine righteousness brought about also in the case of the grandest of the ...