Early Church Fathers Scripture Index : Texts
Luke 18:39
There are 5 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 411, footnote 3 (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)
The Parables of the Importunate Widow, and of the Pharisee and the Publican. Christ's Answer to the Rich Ruler, the Cure of the Blind Man. His Salutation--Son of David. All Proofs of Christ's Relation to the Creator, Marcion's Antithesis Between David and Christ Confuted. (HTML)
... one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?” unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David’s family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? “Those, however, who went before rebuked the blind man, that he should hold his peace.”[Luke 18:39] And properly enough; because he was very noisy, not because he was wrong about the son of David. Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 34 (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 2155 (In-Text, Margin)
[25] And when Jesus went out of Jericho, he and his disciples, there came after him [26] a great multitude. And there was a blind man sitting by the way side begging. [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me.[Luke 18:39] And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 136, footnote 3 (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 Blind Men and the Dumb Demoniac Whose Stories are Related Only by Matthew. (HTML)
CCEL Footnote 960 (In-Text, Margin)
69. Matthew proceeds with his narrative in the following terms: “And when Jesus departed thence, two blind men followed Him, crying and saying, Thou son of David, have mercy on us;” and so on, down to the verse where we read, “But the Pharisees said, He casteth out devils through the prince of the devils.” Matthew is the only one who introduces this account of the two blind men and the dumb demoniac. For those two blind men, whose story is given also by the others,[Luke 18:35-43] are not the two before us here. Nevertheless there is such similarity in the occurrences, that if Matthew himself had not recorded the latter incident as well as the former, it might have been thought that the one which he relates at present has also been given by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, footnote 4 (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 Absence of Any Antagonism Between Matthew and Mark, or Between Matthew and Luke, in the Account Offered of the Giving of Sight to the Blind Men of Jericho. (HTML)
CCEL Footnote 1129 (In-Text, Margin)
126. But Luke, although he mentions an incident altogether of the same tenor, is nevertheless to be understood as really narrating only a similar miracle which was wrought in the case of another blind man, and as putting on record its similarity to the said miracle in the method of performance. For he states that it was performed when He was coming nigh unto Jericho;[Luke 18:35-43] while the others say that it took place when He was departing from Jericho. Now the name of the city, and the resemblance in the deed, favour the supposition that there was but one such occurrence. But still, the idea that the evangelists really contradict each other here, in so far as the one says, “As He was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 219, footnote 2 (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 VIII. 21–25. (HTML)
CCEL Footnote 695 (In-Text, Margin)
... restored to hope by whom even Christ was slain? After this many believed; they were presented with Christ’s blood as a gift, that they might drink it for their salvation, rather than be held guilty of shedding it. Who can despair? And if the thief was saved on the cross,—a murderer shortly before, a little afterwards accused, convicted, condemned, hanged, delivered,—wonder not. The place of his conviction was that of his condemnation; while that of his conversion was the place also of his deliverance.[Luke 18:34-43] Among this people, then, to whom the Lord was speaking, were those who should yet die in their sin: there were those also who should yet believe on Him who spake, and find deliverance from all their sin.