Early Church Fathers Scripture Index : Texts
Matthew 9:9
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 68, footnote 17 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Further Answers to the Plea, How Am I to Live? (HTML)
CCEL Footnote 251 (In-Text, Margin)
... which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God’s sake. Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth;[Matthew 9:9] while even burying a father was too tardy a business for faith. None of them whom the Lord chose to Him said, “I have no means to live.” Faith fears not famine. It knows, likewise, that hunger is no less to be contemned by it for God’s sake, than ...
Ante-Nicene Fathers, Volume 3, page 675, footnote 17 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Necessity of Baptism to Salvation. (HTML)
CCEL Footnote 8674 (In-Text, Margin)
... thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. “Thy faith,” He would say, “hath saved thee;” and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever;[Matthew 9:9] another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father’s obsequies, fulfilled, before he heard it, that highest precept of the Lord, “He who prefers father or mother to me, is ...
Ante-Nicene Fathers, Volume 9, page 505, footnote 5 (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 XIV. (HTML)
How Men Followed Jesus. (HTML)
... “He departed thence, and came into the borders of Judæa,” which were different from Galilee. But He came to the borders of Judæa, and not to the middle of it, but, as it were, to the outermost parts, where great multitudes followed Him, whom He healed at “the borders of Judæa beyond Jordan,”—where baptism had been given. But you will observe the difference between the crowds who simply followed, and Peter and the others who gave up everything and followed, and Matthew, who arose and followed him;[Matthew 9:9] he did not simply follow, but “having arisen;” for “having arisen” is an important addition. There are always those, then, who follow like the great multitudes, who have not arisen that they may follow, nor have given up all that was theirs ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 234, 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 rejects Christ’s declaration that He came not to destroy the law and the prophets but to fulfill them, on the ground that it is found only in Matthew, who was not present when the words purport to have been spoken. Augustin rebukes the folly of refusing to believe Matthew and yet believing Manichæus, and shows what the passage of scripture really means. (HTML)
CCEL Footnote 634 (In-Text, Margin)
... then, we must doubt whether Jesus ever said these words, since the proper witness is silent on the matter, and we have only the authority of a less trustworthy witness. But, besides this, we shall find that it is not Matthew that has imposed upon us, but some one else under his name, as is evident from the indirect style of the narrative. Thus we read: "As Jesus passed by, He saw a man, named Matthew, sitting at the receipt of custom, and called him; and he immediately rose up, and followed Him."[Matthew 9:9] No one writing of himself would say, He saw a man, and called him; and he followed Him; but, He saw me, and called me, and I followed Him. Evidently this was written not by Matthew himself, but by some one else under his name. Since, then, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 116, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Concerning the Words Ascribed to John by All the Four Evangelists Respectively. (HTML)
CCEL Footnote 789 (In-Text, Margin)
... hand; for this is He that was spoken of by the prophet Isaiah,” and so on. For it ought to create no difficulty against this latter view, that he does not say, “For I am He that was spoken of by the prophet Isaiah,” but employs the phraseology, “For this is He that was spoken of.” For that, indeed, is a mode of speech which the evangelists Matthew and John are in the habit of using in reference to themselves. Thus Matthew has adopted the phrase, “He found a man sitting at the receipt of custom,”[Matthew 9:9] instead of “He found me.” John, too, says, “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true,” instead of “I am,” etc., or, “My testimony is true.” Yea, our Lord Himself very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 122, footnote 9 (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 Calling of the Apostles as They Were Fishing. (HTML)
CCEL Footnote 836 (In-Text, Margin)
... follower in Philip, whom He called in this particular manner, by saying to him, “Follow me”? For in what order all the twelve apostles were called is not apparent from the narratives of the evangelists. Indeed, not only is the succession of the various callings left unrecorded; but even the fact of the calling is not mentioned in the case of all of them, the only vocations specified being those of Philip, and Peter and Andrew, and the sons of Zebedee, and Matthew the publican, who was also called Levi.[Matthew 9:9] The first and only person, however, who received a separate name from Him was Peter. For He did not give the sons of Zebedee their names individually, but He called them both together the sons of thunder.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 131, footnote 11 (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 Calling of Matthew, and of the Question Whether Matthew’s Own Account is in Harmony with Those of Mark and Luke When They Speak of Levi the Son of Alphaeus. (HTML)
CCEL Footnote 921 (In-Text, Margin)
59. Matthew next continues his narrative in the following terms:—“And as Jesus passed forth from thence, He saw a man named Matthew, sitting at the receipt of custom: and He saith unto him, Follow me. And he arose and followed Him.”[Matthew 9:9] Mark gives this story also, and keeps the same order, bringing it in after the notice of the healing of the man who was sick of the palsy. His version runs thus: “And He went forth again by the sea-side; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 311, footnote 3 (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 XIII. 21–26. (HTML)
CCEL Footnote 1204 (In-Text, Margin)
... when any of them was relating the divine history, and came to something affecting himself, he spoke as if it were about another; and gave himself a place in the line of his narrative becoming one who was the recorder of public events, and not as one who made himself the subject of his preaching. Saint Matthew acted also in this way, when, in coming in the course of his narrative to himself, he says, “He saw a publican named Matthew, sitting at the receipt of custom, and saith unto him, Follow me.”[Matthew 9:9] He does not say, He saw me, and said to me. So also acted the blessed Moses, writing all the history about himself as if it concerned another, and saying, “The Lord said unto Moses.” Less habitually was this done by the Apostle Paul, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 264, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Two Homilies on Eutropius. (HTML)
Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)
CCEL Footnote 886 (In-Text, Margin)
... grace of soul is supplied out of our own moral choice. Thou hast now received the definition. Of what kind are they? that the beauty of the soul proceeds from obedience to God. For if the graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. “Saul! Saul!” it was said, “why persecutest thou me?” and he replied “and who art Thou Lord?” “I am Jesus.” And he obeyed, and his obedience made the graceless soul full of grace. Again, He saith to the publican “come follow me”[Matthew 9:9] and the publican rose up and became an apostle: and the graceless soul became full of grace. Whence? by obedience. Again He saith to the fishermen “Come ye after me and I will make you to become fishers of men:” and by their obedience their minds ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 15, footnote 18 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus, Monk. (HTML)
CCEL Footnote 206 (In-Text, Margin)
6. See how Peter left his net; see how the publican rose from the receipt of custom.[Matthew 9:9] In a moment he became an apostle. “The Son of man hath not where to lay his head,” and do you plan wide porticos and spacious halls? If you look to inherit the good things of the world you can no longer be a joint-heir with Christ. You are called a monk, and has the name no meaning? What brings you, a solitary, into the throng of men? The advice that I give is that of no inexperienced mariner who has never lost either ship or cargo, and has never known ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 48, footnote 18 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 782 (In-Text, Margin)
5. But what, I ask you, have we ever done that men should be offended at us? Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father. The publican stood up from the receipt of custom and followed the Saviour once for all.[Matthew 9:9] And when a disciple wished to return home, that he might take leave of his kinsfolk, the Master’s voice refused consent. A son was even forbidden to bury his father, as if to show that it is sometimes a religious duty to be undutiful for the Lord’s sake. With us it is different. We are held to be monks if we refuse to dress in silk. We are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 222, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Julian. (HTML)
CCEL Footnote 3091 (In-Text, Margin)
... substance but “all that thou hast, and give to the poor;” not to thy friends or kinsfolk or relatives, not to thy wife or to thy children. I will even go farther and say: keep back nothing for yourself because you fear to be some day poor, lest by so doing you share the condemnation of Ananias and Sapphira; but give everything to the poor and make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations. Obey the Master’s injunction “follow me,”[Matthew 9:9] and take the Lord of the world for your possession; that you may be able to sing with the prophet, “The Lord is my portion,” and like a true Levite may possess no earthly inheritance. I cannot but advise you thus if you wish to be perfect, if you ...