Early Church Fathers Scripture Index : Texts
Luke 7:48
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 376, footnote 13 (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)
Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator. (HTML)
... be greater than John in that kingdom, although equally pertaining to the Creator, and who would be so much greater than the prophet, because he would not have been offended at Christ, an infirmity which then lessened the greatness of John. We have already spoken of the forgiveness of sins. The behaviour of “the woman which was a sinner,” when she covered the Lord’s feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment,[Luke 7:36-50] produced an evidence that what she handled was not an empty phantom, but a really solid body, and that her repentance as a sinner deserved forgiveness according to the mind of the Creator, who is accustomed to prefer mercy to sacrifice. But even if ...
Ante-Nicene Fathers, Volume 5, page 677, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise on Re-baptism. (HTML)
A Treatise on Re-Baptism by an Anonymous Writer. (HTML)
CCEL Footnote 5483 (In-Text, Margin)
... men, either partially, or at times, or in figure, for the strengthening and confirming of our faith. But neither should I omit that which the Gospel well announces. For our Lord says to the paralytic man, “Be of good cheer, my son, thy sins are forgiven thee,” that He might show that hearts were purified by faith for the forgiveness of sins that should follow. And this remission of sins that woman also which was a sinner in the city obtained, to whom the Lord said, “Thy sins are forgiven thee.”[Luke 7:48] And when they who were reclining around began to say among themselves, “Who is this that forgiveth sins?” —because concerning the paralytic the scribes and Pharisees had murmured crossly—the Lord says to the woman, “Thy faith hath made thee whole; ...
Ante-Nicene Fathers, Volume 9, page 66, footnote 36 (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 XV. (HTML)
CCEL Footnote 1084 (In-Text, Margin)
... dwelling, and thou gavest me not water to wash my feet: but this [6] woman hath bathed my feet with her tears, and dried them with her hair. And thou kissedst me not: but this woman, since she entered, hath not ceased to kiss my [7] feet. And thou anointedst not my head with oil: but this woman hath anointed [8] my feet with sweet ointment. And for this, I say unto thee, Her many sins are forgiven her, because she loved much; for he to whom little is forgiven loveth little. [9, 10][Luke 7:48] And he said unto that woman, Thy sins are forgiven thee. And those that were invited [11] began to say within themselves, Who is this that forgiveth sins also? And Jesus said to that woman, Thy faith hath saved thee; go in peace.
Ante-Nicene Fathers, Volume 9, page 304, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Gospel Contains the Ill Deeds Also Which Were Done to Jesus. (HTML)
It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman[Luke 7:36-50] who had been a sinner and had repented, and who, having experienced a genuine recovery from her evil state, had grace to pour her ointment over Jesus so that every one in the house smelt the sweet savour. Hence, too, the words, “Wherever this Gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the ...
Ante-Nicene Fathers, Volume 9, page 452, footnote 11 (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 Called Them an Adulterous Generation. The Law as Husband. (HTML)
... the Gentiles; since those who were “Sion, a faithful city,” have become harlots; but these have become like the harlot Rahab, who received the spies of Joshua, and was saved with all her house; after this no longer playing the harlot, but coming to the feet of Jesus, and wetting them with the tears of repentance, and anointing them with the fragrance of the ointment of holy conversation, on account of whom, reproaching Simon the leper,—the former people,—He spoke those things which are written.[Luke 7:37-50]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 127, footnote 2 (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 876 (In-Text, Margin)
... words. And furthermore, Luke has unfolded the whole incident to us just as it occurred, in a form constraining us to understand from his narrative in what manner another writer, who was also incapable of making any false statement, might have spoken of the man himself as coming. It is in this way, too, that the woman who suffered from the issue of blood, although she took hold merely of the hem of His garment, did yet touch the Lord more effectually than those multitudes did by whom He was thronged.[Luke 7:42-48] For just as she touched the Lord the more effectually, in so far as she believed the more earnestly, so the centurion also came the more really to the Lord, inasmuch as he believed the more thoroughly. And now, as regards the rest of this paragraph, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 172, footnote 5 (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 Concord Between Matthew, Mark, and John in Their Notices of the Supper at Bethany, at Which the Woman Poured the Precious Ointment on the Lord, and of the Method in Which These Accounts are to Be Harmonized with that of Luke, When He Records an Incident of a Similar Nature at a Different Period. (HTML)
CCEL Footnote 1210 (In-Text, Margin)
... tears, and wiped them with her hair, and anointed them with ointment, in reference to whose case Jesus also made use of the parable of the two debtors, and said that her sins, which were many, were forgiven her because she loved much. But my theory is, that it was the same Mary who did this deed on two separate occasions, the one being that which Luke has put on record, when she approached Him first of all in that remarkable humility, and with those tears, and obtained the forgiveness of her sins.[Luke 7:36-50] For John, too, although he has not given the kind of recital which Luke has left us of the circumstances connected with that incident, has at least mentioned the fact, in commending the same Mary to our notice, when he has just begun to tell the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4991 (In-Text, Margin)
3. “Confession and glorious deeds are His work” (ver. 3). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified.…This is the glorious work of the Lord: for he loveth most, to whom most is forgiven.[Luke 7:42-48] This is the glorious work of the Lord: for “where sin abounded, there did grace much more abound.” But perhaps a man would deserve justification from works. “Not,” saith he, “of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works.” For a man worketh not righteousness save he be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 106, footnote 7 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 291 (In-Text, Margin)
... thine house, thou gavest me no water for my feet; but she hath washed my feet with her tears, and wiped them with the hairs of her head. Thou gavest me no kiss, but she since the time I came in hath not ceased to kiss my feet. Mine head with oil thou didst not anoint; but she hath anointed my feet with ointment. Wherefore I say unto thee: her sins which are many are forgiven; for she loved much; but to whom little is forgiven, the same loveth little. And He said unto her, thy sins are forgiven.”[Luke 7:44-48]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 415, footnote 13 (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; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
... thee behind Me, Satan;’ and to the disciples He gave the power against him, when on their return He said, ‘I beheld Satan, as lightning, fall from heaven.’ And again, that what He said that He had received, that He possessed before receiving it, appears from His driving away the demons, and from His unbinding what Satan had bound, as He did in the case of the daughter of Abraham; and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee[Luke 7:48];’ and from His both raising the dead, and repairing the first nature of the blind, granting to him to see. And all this He did, not waiting till He should receive, but being ‘possessed of power.’ From all this it is plain that what He had as Word, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 228, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3190 (In-Text, Margin)
... he just? and if he is just, how does he fall? The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again. If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven. To whom much is forgiven, the same loveth much. The harlot washed with her tears the Saviour’s feet and wiped them with her hair; and to her, as a type of the Church gathered from the nations, was the declaration made: “Thy sins are forgiven.”[Luke 7:48] The self-righteous Pharisee perished in his pride, while the humble publican was saved by his confession.