Early Church Fathers Scripture Index : Texts
Matthew 16:13
There are 16 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 446, footnote 16 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVIII.—Continuation of the foregoing argument. Proofs from the writings of St. Paul, and from the words of Our Lord, that Christ and Jesus cannot be considered as distinct beings; neither can it be alleged that the Son of God became man merely in appearance, but that He did so truly and actually. (HTML)
CCEL Footnote 3648 (In-Text, Margin)
4. The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, “Who do men say that I, the Son of man, am?”[Matthew 16:13] and when Peter had replied, “Thou art the Christ, the Son of the living God;” and when he had been commended by Him [in these words], “That flesh and blood had not revealed it to him, but the Father who is in heaven,” He made it clear that He, the Son of man, is Christ the Son of the living God. “For from that time forth,” it is said, “He began to show to His disciples, how that He must go unto Jerusalem, and suffer many ...
Ante-Nicene Fathers, Volume 2, page 267, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. XII.—On Shoes. (HTML)
To go with bare feet is most suitable for exercise, and best adapted for health and ease, unless where necessity prevents. But if we are not on a journey, and cannot endure bare feet, we may use slippers or white shoes; dusty-foots the Attics called them, on account of their bringing the feet near the dust, as I think. As a witness for simplicity in shoes let John suffice, who avowed that “he was not worthy to unloose the latchet of the Lord’s shoes.”[Matthew 16:13] For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere.
Ante-Nicene Fathers, Volume 3, page 643, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter X. (HTML)
CCEL Footnote 8278 (In-Text, Margin)
... without invalidating a comparison between the two kinds, both the characteristics of the race and a unique property. For even if the life was tainted, so that condemned to contempt it might be likened to objects held in contempt, the nature was not forthwith taken away, so that there might be supposed to be another under its name. Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, “Whom do men say that I am?”[Matthew 16:13] And, “As ye would that men should do to you, do ye likewise so to, them.” Consider whether He may not have preserved a race such that He is looking for a testimony to Himself from them, as well as consisting of those on whom He enjoins the ...
Ante-Nicene Fathers, Volume 4, page 65, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas. (HTML)
CCEL Footnote 641 (In-Text, Margin)
... woman, an aged widow, and “the wife of one man;” who, living devoted to the temple, was (already) giving in her own person a sufficient token what sort of persons ought to be the adherents to the spiritual temple,—that is, the Church. Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. Peter alone do I find—through (the mention of) his “mother-in-law”,—to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him,[Matthew 16:13-19] was destined to appoint every grade of her Order from monogamists. The rest, while I do not find them married, I must of necessity understand to have been either eunuchs or continent. Nor indeed, if, among the Greeks, in accordance with the ...
Ante-Nicene Fathers, Volume 6, page 71, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Four Homilies. (HTML)
On the Holy Theophany, or on Christ's Baptism. (HTML)
... pleased. This Son of mine and this son of Mary are not two distinct persons; but this is my beloved Son,—this one who is both seen with the eye and apprehended with the mind. This is my beloved Son, in whom I am well pleased; hear Him. If He shall say, I and my Father are one, hear Him. If He shall say, He that hath seen me hath seen the Father, hear Him. If He shall say, He that hath sent me is greater than I, adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am?[Matthew 16:13] answer ye Him thus: Thou art the Christ, the Son of the living God. By these words, as they were sent from the Father out of heaven in thunder-form, the race of men was enlightened: they apprehended the difference between the Creator and the ...
Ante-Nicene Fathers, Volume 8, page 323, footnote 9 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVII. (HTML)
The Nature of Revelation. (HTML)
“Thus to me also was the Son revealed by the Father. Wherefore I know what is the meaning of revelation, having learned it in my own case. For at the very time when the Lord said, ‘Who do they say that I am?’[Matthew 16:13] and when I heard one saying one thing of Him, and another another, it came into my heart to say (and I know not, therefore, how I said it), ‘Thou art the Son of the living God.’ But He, pronouncing me blessed, pointed out to me that it was the Father who had revealed it to me; and from this time I learned that revelation is knowledge gained without instruction, and without apparition and ...
Ante-Nicene Fathers, Volume 9, page 79, footnote 40 (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 XXIII. (HTML)
CCEL Footnote 1650 (In-Text, Margin)
[31] And Jesus went forth, and his disciples, to the villages of Cæsarea Philippi. [32][Matthew 16:13] And while he was going in the way, and his disciples alone, he asked his disciples, [33] and said, What do men say of me that I am, the Son of man? They said unto him, Some say, John the Baptist; and others, Elijah; and others, Jeremiah, or one of the [34, 35] prophets. He said unto them, And ye, what say ye that I am? Simon Cephas answered [36] [Arabic, p. 91] and said, Thou art the Messiah, the Son of the living God. Jesus answered and said unto ...
Ante-Nicene Fathers, Volume 9, page 357, 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 VI. (HTML)
Of the Birth of John, and of His Alleged Identity with Elijah. Of the Doctrine of Transcorporation. (HTML)
... consummation? To this he very properly answers, “I am not.” The adversary, however, tries to show that the priests could not be ignorant that the birth of John had taken place in so remarkable a manner, because “all these things had been much spoken of in the hill country of Judæa;” and the churchman has to meet this. He does so by showing that a similar mistake was widely current about the Saviour Himself; for “some said that He was John the Baptist, others Elijah, others Jeremiah or one of the prophets.”[Matthew 16:13-14] So the disciples told the Lord when He was in the parts of Cæsarea Philippi, and questioned them on that subject. And Herod, too, said, “John whom I beheaded, he is risen from the dead;” so that he appears not to have known what was said about ...
Ante-Nicene Fathers, Volume 9, page 455, footnote 1 (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)
Concerning the Question of Jesus in Cæsarea, Who Do Men Say that I Am? Different Conceptions of Jesus. (HTML)
“ Now when Jesus came into the parts of Cæsarea Philippi, He asked His disciples. ”[Matthew 16:13] Jesus inquires of the disciples, “Who do men say that I am,” that we may learn from the answer of the Apostles the different conceptions then held among the Jews in regard to our Saviour; and perhaps also that the disciples of Jesus might learn to be interested in knowing what is said by men about them; because that will be an advantage to them who do it, by cutting off in every way occasions of evil if anything evil is spoken of, and by increasing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, 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)
Of the Occasion on Which He Asked the Disciples Whom Men Said that He Was; And of the Question Whether, with Regard Either to the Subject-Matter or the Order, There are Any Discrepancies Between Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1087 (In-Text, Margin)
108. Matthew continues thus: “And Jesus came into the coasts of Cæsarea Philippi; and He asked His disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words, “And whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:13-19] Mark relates this nearly in the same order. But he has brought in before it a narrative which is given by him alone,—namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.” Luke, again, also records this incident, inserting it after his account of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 164, 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 VI. 15–44. (HTML)
CCEL Footnote 497 (In-Text, Margin)
... is separated by a certain grace of the spirit; Son of man according to the flesh, taken out from the number of men: He is the Son of man. This Son of man is also the Son of God; this man is even God. In another place, when questioning His disciples, He saith: “Whom do men say that I, the Son of man, am? And they answered, Some John, some Elias, some Jeremias, or one of the prophets. And He said unto them, But whom say ye that I am? Peter answered, Thou art the Christ, the Son of the living God.”[Matthew 16:13-16] He declared Himself Son of man, Peter declared Him the Son of the living God. Most fitly did He mention that which in mercy He had manifested Himself to be; most fitly did the other mention that which He continues to be in glory. The Word of God ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 520, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John V. 1–3. (HTML)
CCEL Footnote 2492 (In-Text, Margin)
... Scripture tells us. What more could the devils believe, than that they should say, “We know who thou art, the Son of God?” What the devils said, the same said Peter also. When the Lord asked them who He was, and whom did men say that He was, the disciples made answer to Him, “Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Peter answered and said, Thou art the Christ, the Son of the Living God.”[Matthew 16:13-18] And this he heard from the Lord: “Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” See what praises follow this faith. “Thou art Peter, and upon this rock I will build my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 431, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIX (HTML)
CCEL Footnote 4148 (In-Text, Margin)
... Baptist: some Elias, and others Jeremias, or one of the prophets.” Many clouds and sons of God are here mentioned: for because they were righteous and holy, as the sons of God, Jeremias, Elias, and John are called also sons of God: in their character of preachers of God, they are styled clouds. Ye have said what clouds men imagine Me to be: do ye too say, “Whom say ye that I am?” Peter replying in behalf of all, one for those who were one, answered, “Thou art the Christ, the Son of the living God;”[Matthew 16:13-16] not like those sons of God who are not made equal to Thee: Thou hast come in the flesh: but not as the clouds, who are not to be compared unto Thee.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 279, footnote 1 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book VI (HTML)
Other Works of Origen. (HTML)
CCEL Footnote 2048 (In-Text, Margin)
2. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew,[Matthew 16:13] besides those on the Twelve Prophets, of which we have found only twenty-five.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 408, footnote 5 (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)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
... argue; ‘If He were Power, He had not feared, but rather He had supplied power to others.’ Further they say; ‘If He were by nature the true and own Wisdom of the Father,’ how is it written, ‘And Jesus increased in wisdom and stature, and in favour with God and man?’ In like manner, when He had come into the parts of Cæsarea Philippi, He asked the disciples whom men said that He was; and when He was at Bethany He asked where Lazarus lay; and He said besides to His disciples, ‘How many loaves have ye[Matthew 16:13]? How then,’ say they, ‘is He Wisdom, who increased in wisdom and was ignorant of what He asked of others?’ This too they urge; “How can He be the own Word of the Father, without whom the Father never was, through whom He makes all things, as ye ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 414, footnote 5 (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)
37. And while such is the sense of expressions like these, those which speak humanly concerning the Saviour admit of a religious meaning also. For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid, or when He asks on coming into the parts of Cæsarea, ‘Whom do men say that I am?’ or, ‘How many loaves have ye?’ and, ‘What will ye that I shall do unto you[Matthew 16:13]?’ we may know, from what has been already said, the right sense of the passages, and may not stumble as Christ’s enemies the Arians. First then we must put this question to the irreligious, why they consider Him ignorant? for one who asks, does not for certain ask from ignorance; but it is ...